y*'^ JTS' '' -..^A 'T^v^ ■irv^ "- * '^Ki^ ' ill ^>' « \ HORNING EXERCISES FOR THE CLOSET EVERY DAY IN THE YEAR — -^ MTT — BY WILLIAM JAY. Never b« wiiliout a Book, -in daily rending, of a direct scriptural and devotioojestioned Creatiire-Discatisfactioii • Important Recollection Jacob's Prayer . . - Union with Christ The Unlocked for companion The Impotent Man Tried Joseph in Prison Ezu!lalion in God Sobriety Children of the Day Mutual Aid The Plaintive Prayer • The importance of Obedience Desirable Fellowship Peter following tifar off God only true ... The Sai'uig in the Lord'sHand Flesh and Spirit Tlie Heavenly Proposal The Friends of Jesus Union of Hope and Fear Strength in the Lord Robbery of God Loving Kindnesses Mutual Service ... Fear Forbidden f aul's Desire The Highest Prize The Two Births - FEBRUARY. Johnxvi. 31. 15. TheRealM'.iacle - . Acts iii 9, 10. Fs.lv. 6. i 16. The Three Heroes - - Dan. iii. 12. Deut. xxiv. 18. 17. The Joyful Servant - • Ps.Ixxxvi.S. Gen. xxxii. 9-12. 18. Paul wishing to see Rome - Rom. i. 10. II. IThess.v.lO. 19. Peter weeping . - • Mark xiv. 72. Lukexxiv. 13-15. 20. Religious Growth - - Ma;.iv.2. John V. 8. 21. The Discouraged Pilgrim - Num. xxi. iv. Gen. xxxix. 20. | 22. Earthly Comforts blessed - Exod. xxiii. '2? P8.xxxiv.2. 23 Conversion of a Sinner - Jame3v.20. IThess. V.8. I 24. God's People glorified - - Zech.ix.15. IThess. v.5. (25. Paul's Salutation of theRomsnsRom. xvi. 15. Num. x. 31. i 26. Jesus weeping over Jerusalem Lukoxix.4I. Ps. XXV. 16, 17. ' 27. Divine Knowledge - - Col. i. 10. John iv. 14. 23. The Love of Jesus to his own John xiii. 1. MARCH. Num. X 32. 1 17. Power and Goodness - riom. x. 13. Mat. XKvi.58. j 18. Peter and John - - - Acts iii. 1. Rom. i.i.4. 19. Advantages of Inquiry . Deut. xxxii. 7 Deut.xxxiii. 3. 20. Daily Mercy - - - I's. lxxxvi.3 Kom. vii.25. ! 21. God's Joy in his People - Zcph iii. 17. Deut. i. 21. ! 22. Trials not strange - - I Pet. iv. 12. John XV.-15. 1 23. Confidence from Knowledge 2 Tim. i. 12. Fs.xxxiii.lS. 24. Walking in God's Truth - I's. Ixxxvi. II . Eph.vi.lO. [25. The Privileges of the Upright Ps. xxxvii. 13. Mai. iii. 8. |26. God's word and works connparedJohn xiv. 29. li. Ixiii. 7. 27. The Savior's Agency - Mark vii. 37. Gal. V. 13. 28. Satan disappointed . John xiv. 30. Deut. XX. 1. 29. The Gracious Purpose - - IThess. v. 8. Phil. iii. 8. 30. Departure of Christ Desired ■ Matt. viii. 34. Phil. iii. 8. 31. The Savior's Obedience . Joliu xiv. 31 Gal. 1.15. 1. The bloody sweat 2. The Savior'a Apprehensions 3. The Savior's Stipulation 4. The Death of Christ . 5. The Burial of Christ 6. Christ seen of numbers 7. The Holy Oneincorruptible 8. The Grand Attainment 9. Death and Life with Chiist 10. The Glory that followed 11. Character of Gospel times 13 Justification free 13 The Savior's Attraction 1* Creature-Dependence vain 15. The SaJ Defection Luke xxii. 44. John xviii- 7. John xviii. b. Rom. v. 8. 1 Cor. XV. 4. 1 Cor. XV. 6. Ps. xvi. 10. 11. Fhil.iii.ll. Rom. vi. 8. 1 Pet. i. 11. Zech. iii. 10. Rom. iii. 24. Zech. 3.9. Lam. iv. 20. Matt. xxvi. 56. Christians not Com'brllejs - The Divine Engraving The Leaven in the Meal Love to the Brethren Christ Praying in his agony - Seeking Christ Crucified - The Rising and Resting Prayer David's Resolution Too Late .... Early Rising The Learner Members one of another Christ leaving this world • Angelic Succor Peter remembered Johnx'y. 13. Zech. iii. 9. Matt. xiii. 23 IJi.hniii. 16. Luke xxii. 44. Matt, xxviii. 5, Num. 1. 35,36. Ps.lxi. 2. 3. Luke xix.42, Mark i. 35. Luke viii. 3S. lCor.xi.20. John xiii. 1. Luke xxii. 43 ftlaik xvi. 7. 1. Vineyards in the Wilderness - Ilos.ii.lo. 2. Dedication to David's house Ps.xxx. 3. The Divine Revelation - - Gal. i. 6. 4. Self-pleasing renounced - Rom.XT. 3. 5. The One Thing Needful - John iv. 10. 6. The Seat of Pmyer - 2 Sum. v.i. 27 17. The Sun of Righteousness - Mal.iv.2. 8. Looking for God - . Is.!, viii. 17. 9 Daniel Deliver-d - - . Dan. vi.23. 10. 1'heDepartuie from Egypt Exod. xiii. 18, 10 II. The Cripple hcldsPelerandJohnActs ill. 13. !12. The angry Dricip!g3 r^jtovtd Luke ir. 58-56 CONTENTS. 13. Dirine Relief Jl. ras8ing>inderlhe Uod • ' Erek. xx. 37. 15. Theboiifls ot Iho Cotenanl - Kick. xx. 37. 13. Cliriel going up *.o Jerusilcm Luke ix. 51.' 17. Suoiig Faith - - Dan. iii. 17,18, 13. Good 10 be heie - - - Malt, xxvii. 4. 13. AVa3hingihedi«jip'.e"»fcet. Jo(mxiii.4,5. -20. An interest iiiChrietasccrtaiiied2 Cor ix. 15. 2K The D«y of rejoicing - Phil. ii. 16. ,'ii. Justification by Faith - - Gal. ii. 16. - Rom.rii.25. |23. The only Master 24. Wisliing to go over Jordan I 25. Oiieving the Spirit 26. Christ's Inheritance 27. The Tongue loosed 28. Knowledge increased - 29. God's ofTBpring 30. IVayer indispensable 31. Blisbiiig the food Matt. xxhLS, Dcut. iii. 23, Eph. iv. 30. Ps.ii.S. Matt. ix. 33. 2 Pet. lii. IS. Deut. xiv, I. P8.ii.l8. Lul. 7 3. God choosing our resting place Nrm. x. 32. Christ talking with tlie woman J,lin iv. 27. A shadow from the heat - Ua. xit.4. The Divine inquiry • 1 Kiogs xix, S. Paul encouraged at Cc-ristk AiU ivlii. t, Id., Tin 'ladiisniag rivar - - P«. «M. ro are free from their faults, that we are faultless ; but we may havs others ; we may have worse ; and while a mote is in our brother's eye, a beam may be in our own. Let us be open to conviction. Let us deal faithOjUy with our own hearts. Let us not compare ourselves with others, and especially the more vile; but with our advantages j with our knowledn^e ; with our professions; vv'ilh the law of God. 10 JANUARY 1. Let us begin the year with a determination to abandon whatever appears sinful — and say, with Elihu, " If I have done iniquity, I will do no more." If the evil course, or the evil passion solicits, let it plead in vain, while the Savior Judge says — " If thy right eye ofiendthee, pluck it out, and cast it from thee ; for it is profitable lor thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee : for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell." Begin the year with pious and personal dedication — and say, with David, " Lord, I am thine, save me." Through Him, who is the way, yield yourselves unto God. It is your reasonable service. He has infinite claims to you ; and you will never be truly your own til! you are his. Begin the year with relative religion ; and if the worship of God lias never been established in your own family, now commence it — and say, wMth Joshua, " As for me, and my house, we will serve the Lord." A family without prayer is like a house without a roof. It is uncovered and exposed ; and we know who lias threatened to pour out his tury upon the families that call not upon his name. Begin the year with fresh concern to be useful — and ask, with Saul of Tarsus, " Lord, what wilt thou have me to do?" Let me look at my condition, my resources, my opportunities. How can I glorify God, and promote the welfare of my fellow creatures ? Is there not a bible to spread ? Arc there not missionaries to support ? Are there none perishing for lack of knowledge that I can instruct? Have I no irreligious neighbors to reclaim ? Are there no poor to relieve ? No widows and fatherless to visit? Begin the year w^ith more conduct in the arrangement of your affairs— and resemble Ezra and his brethren, who " did according to the custom, as the duty of every day required." God has said, let every thing be done decently, and in order. Much of your comfort will arise from regularity in your meals, in your devotions, in your callings, and your piety will be aided by it. Have a place to receive everything; an end to simplify it; a rule to arrange it. Leave nothing for the morrow that ought to be discharged to-day ; sufficient for each peiiod will be its own claims^ and your mind ought to be always at liberty to attend to fresh engagements. Finally. Time, this short, this uncertain, this all-impovtant time, upon every instant of which eternity depends, will not allow of our trifling away any of its moments. Resolve, therefore, to redeem it. Gather up its fragments, that nothing be lost. Especially rescue it iroin needless sleep ; and if you have hitherto accustomed yourself to the shameilil indulgence of lying late in bed, begin the new year with the habit of early rising ; by which you will promote your health, u.id improvement of every kind, and live m.uch longer than others in the same number of days— and say, with David, " My voice shall thou hear in the morning, O Lord ; in the morning will I direct my prayef unto thee, and will look up." And if this be your determination, the season Avill be the date of your happiness; and God himself says, "From th=s day will I bless you." JANUARY 2. 11 January 2.— "I will surely do thee good."— Gen. xxxii. 12. This is a blessed assurance with wliich to enter a new yeai not knowing what a day may bring Ibrth. But what have ue to do'with this promise? It was mdeed given immediately to Jacob: but it equally^ belongs to every Israelite indeed ; for he never said to the need ot Jacob, Seek ye me in vain. Promises made on particular occasions are intended for general use and advantage. Paul refer- nng to the words with which God had encouraged Joshua, applies them to the believing Hebrews: "Let your conversation be without covetousness, and be content with such things as ye have : for he hath said I will never leave thee, nor forsake thee." So that we may bold y say, The Lord is my helper, and I will not fear what man shall do unto me." And Hosea, alluding to God's intercourse with Jacob, even at Bethel, says, "And there he talked with W5." The very brevity of the promise is a recommendation. We com- plain of our memories ; but surely we can retain these six golden words, "I WILL SURELY DO THEE GOOD." It is also the better for being mdefinite. Some promises en&nire an individual blessing : but we are a mass of wants; and this assurance is a comforter that meets every fear, every anxiety, every wish. It sets the mind completely at rest Witt regard to any possible contingencies. It teife us to be " careful for nothing ;" '' casting all our care upon Him, for He careth for us " But though specifying nothing in particular, it leaves our hope to range at large— yet it is within the compass of our welfare. " They that seek the Lord shall not want any good thino-." « i -will surely do thee good." ° ^ Now the meaning of this promise must be understood, or else wc shall hnd it impossible to harmonize it with experience. The people of the world have often reproached those who profess to be the blessed f^Tru^ ^•^^'^' ^^^^^^ ^^^®^^ poverty and distress; and have asked, Where is now your God ?" And they themselves have sometimes been perplexed and dismayed. Gideon said, " If God be with us why then is all this evil beflillen us?" And Jacob said, " All these things are against me." In an agreeable mansion, and enjoyino- all the eomtoits of life, no difficulty may be felt from the lanoria^e of God : but what is Joseph in prison ; what is Job amono- the ashes : \ynat is he who says, " All the day long have I been plao^ed, and cnastened every morning?" what is he to make of the premise, '' I will surely do thee good?" We must confide in the judmnent of Cod, and distrust our own. We are short-sighted ; and easily im- posed ui)on by appearances ; and know not what is good for us in this vain life which we spend as a shadow. But He cannot be mistaken. A wise father will choose far better for his infant, than the infant can choose for himself We must always distinguish between vWiat is pleasmg and what is profitable. Correction is not agreeable to the child ; yet it is so good for him, that he who spareth the rod, hateth his son. Medicine is unpalatable ; but it is good for the patient and renewed health will more than reconcile him even to pay for U. The vine-dresser does the tree good, not by sufiering the wanton shoots to grow on, draining the sap, but by pnmmg it, that it may bring foith more fruit. What said David ? " It is good for me"-. 12 JANUARY 3. that I liave pix)spered 7 that I have risen from obscurity 1 that I con- quered Gohah? that I got such a victory in the Valley of Salt? No J but, It is good for me that Doeg impeached me, that Saul hunted me like a partridge on the mountains, that Absalom drove me from my palace, that Shimei cursed me on the hill, that sickness brought down my life to the ground: "it is good for me that 1 have been afflicted." We must also look to the conclusion of evente. Things good in themselves, with regard to us, may result in evil ; and things evil in themselves, may issue in good. Abraham spake according to our present estimations, when he said to the rich man, " Son, remember that thou in thy lifetime receivedst thy good things, and Lazarus evil things." But had we known them both before death, and been assured that soon would the one have been comforted, and tlie other tormented, w^e should have judged the poverty and dis- tresses of Lazarus to have been the "good things," and the wealth and luxury of the rich man the "evil things." All is ill that ends ill ; and all is well that ends well. But let us believe the truth of this declaration. There are four steps by which we may reach the conclusion. The tirst regards his sufficiency. He is able to do us good. Nothing is too hard for the Lord. In the Lord Jehovah is everlasting strength: there is no enemy but he can conquer ; no exigency but he can relieve. He is able to do exceeding abundantly above all we can ask or think. The second regards his inclination. He is disposed to do us good. His love is not only real, but passing knowledge. He feels toward us as his jewels, his friends, his children, his bride : he rests in his love, and joys over us w^ith singing. The third regards his engage- ment.. He is bound to do us good. We have not only his word, but his oath ; an oath sworn by himself, because he could sw^ear by no greater; and confirmed by the blood of an infinite sacrifice. The fourth regards his conduct. He has done us good. We have had complaints enough to make of others ; but of Him we are compelled to say, " Thou hast dealt well with thy servant, O Lord." His goodness and mercy have followed us all the days of our lives. How often has he turned the shadow of death into the morning ! But when I look at the cross, I see that he has done already far more than remains to be done. " He that spared not his own Son, but de- livered him up for us all ; how shall he not with him also freely give us all things ?» ;, : - -^^ -- U U^*^ January 3. — "And the manna ceased on the morrow after tfeey had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year." Josh. V. 12. Tms cessation of the manna is one of the several remarkable oc- currences at the crossing of the river Jordan. God is every thing to his people. In the wilderness they had no pathway ; but he led thorn m a pillar of cloud by day, and a pillar of fire by night. They were in danger ; but he was their defence. They had no abode ; but he was their dwelling-place. They had no water ; but he gave them etreams in the desert. They had no provision: but he lained down JANUARY 3. 13 manna around ilieir tents. So that what nature relused, Proviuence furnished ; and what could not be derived t'l-om the ground, came from the clouds. WJien the supplies they brought with tiicai tYom Egypt were spent, they feared they were going to perish. They forgot the hand that had dried up the sea ; and said, Can God furnish a table in the wilderness? But he gave them bread from heaven, and for forty years they did eat angels' food. What an abundance was necessary ibr such a multitude ! And what a display of divine power was here witnessed ! Nor less was it a proof of divine mercy. Had he dealt with them after their desert, fire would have come down from heaven, instead of food : but as the mother silences the fretful, angry child, by giving it, not the rod, but the breast, so did his gentlene^'s indulge them. Hence, when they despised the manna as light food, it might have been suspended, and they might have been left to learn the w^orth of it by the want : but day alter day, year after year, it continued to attend them, and ceased not till the day after they had taken possession of their inhei'itance, and they had eaten of the old corn of the land. At length it did cease ; and wisely too. What was necessary be- fore, became needless now : and what want had endeared, abundance would have despised. This teaches us not to look for extraordinary supplies, when relief is to be had in an ordinary way. He who sus- tained Israel is as almighty as ever ; but we must plough, and sow, and gather into barns. He who fed Elijah with ravens, commands us to labor, working with our ow^n hand the thing that is good. If a man neglects the means of subsistence, he is not ti-usting Providence, but tempting it ; and is likely to be reminded by something more than Scripture, that if any man will not work, neither shall he eat. Even in miraculous achievements, w^hat human agency coidd do, was not done supernaturally. When Peter was in prison, the angel of the Lord opened the door, and broke off his fetters — for this Peter could not have done ; but he did not take him up in his arms, and carry him out ; but said unto him, " Follow me." Miracles were never needlessly employed ; and had they been common, they would have ceased to be marvellous : the exceptions would have become a gene- ral rule; and the whole system of Nature and Providence have been deranged. The manna was typical. " / am," said Jesus, " that bread of life." As the manna came down from heaven, and preserved the Israelites from famine, '' God so loved the world, that he gave his only begot- ten Son, that whosoever believeth in him should not perish, but have everlcisling life." And the Savior surpasses the emblem. The manna was for the body ; he saves the soul. The manna could not preserve from death always; but they w'ho partake of him, live for ever. The manna was confined to one people ; he gave his flesh for the life of the world. He, therefore, is the true bread. And shall this cease 7 Far from it. You shall live by hhn, as well as with him, for ever. Yet there will be a great difference between 3'our present and your future experience in reference to him. Many things now necessary, wdl then be done away. Conjecture, opinion, reasoning, will give place to knowledge. Now we walk by fciith, then we shall walk by 14 JANUARY 4. eight. Now we are saved by hope ; then hope will cease in fruition. Love will continue for ever; but charity and mercy can have no ob- ject, no exercise there. We shall be still praising him ; but prayer, and preaching, and baptism, and the Lord's supper, will have no place. We can dispense with the channels, wdien we are at the ibuntain head ; and with the types, when we have the reality. We are now glad when they say unto us, " Let us go into the house of the Lord ;" but says John, " I saw no temple thei-e ; but the glory of God and of the Lamb were the light thereof." When that which is perfect is come, that which is in part will be done away ; and the fare of the wilderness will be superseded by the produce oi' Canaan. January 4. — " As thy days, so shall thy strength be." — Deut. xxxiii, 25. Dr. Doddridge was one day walking, much depressed, liis vevy heart desolate within him. " But," says he, " passing a cottage door open, I happened at that moment to hear a child reading, ' As thy days, so shall thy strength be.' The effect on my mind was indescribable. It was like life from the dead." Much is often done by a word ; and many can say, with Watts, *' And when my spirit lakes her 611 " Not warriors, who divide the spoil, " At some good word of thine, " Have joys compared with mine." And what does this word say to i(s7 " As thy days, so shall thy strength be." There is strength bodily. The continuance of this la a mercy. How soon, how easily may it be crushed or reduced, so that we may be made to possess months of vanity ; and endure weari- .«;ome nights ; and feel every exertion a difficulty, and every duty a burden. But there is strength spiritual. This is very distinguishable from the former, and often found separate from it. The Lord doea not always give his people a giant's arm, or an iron sinew ; but His strength is made perfect in weakness. This is the strength here spoken of, and for two purposes his people will find it necessary : service and £i(ffe}'ivo'. Every Christian has a course of duty common to him as a man ; which is to provide for his outward wants, and the support of his family. And this is done by labor, in which he is required not to be slothful. But there is a series of duties pertaining more immediately to him in his religious character ; to believe, to pray, to deny ungodli- ness and worldly lusts, and to live soberly, righteously, and godly, in the present evil world. The discharge of this high calling is some- times expressed by a race, which he is to run with patience. Some- times, also, by the life of a soldier. A soldier must not be cfTeminate, but endure hardness and fatigue. Even his preparations and exer- cises are often trying — how much more his actual services! And the Christian's enemies possess ever}^ thing that can render them formi- dable ; and so fights he, not as one thatbeateth the air. Suffering is commonly connected with service in the divine life. It was so invariably in the beginning of the gospel. Then it was deemed impossible for any one to live godly in Christ Jesus, and not suifcr persecution. Therefore, no sooner was Paul converted, than he was told how great things he h.ad to suffer. As real religion is always the same, some degree of the same opposition may be always loolced JAA'UARY 4. 15 loj- ; and the hatred of the world will be shown, as lar as they have hberty to express it, and are not restrained by law, or the usages of civihzed hfe. But when the Christian has rest I'rom such trials ad tliese, God can subserve their purpose, by personal and relative afflic- tions, which are often severer, all things considered, than the endu rings of a martyr. They are called chastenings and rebukes, w^hich he is neither to despise, or faint under. They have been the expe- rience of all his children from age to age. I'hey are not wantonly inflicted; but there is a needs be for them, of wiiich their heavenly Father is the unerring judge; and who, as far as their education and welfare w411 allow, will spare them as a man spareth his own son that serveth him. Now, the prospect of all tliis, when he looks forward hito hfe, is enough to awaken the Christian's anxiety ; and nothing can effectu- ally encourage him, but the discovery of strength equal to liis exi- gencies. And this he finds not in himself. The natural man has no sensibihty of his weakness, because he is not earnestly engaged in those applications which require divme strength. But the Christian is. He knoAvs that he is as destitute of strength, 8is he is of righteous- ness. He feels himself entirely insufficient for all the duties and trials of tlie divine hfe. And the consciousness, instead of diminishmg, grows w^ith the experience of every day. And he need not be afraid of this — rather let him cherish it; for when he is weak, then he is strong. What he wants is provided and ensured by the promise of a God who cannot lie. " As thy days, so shall thy strength be."' And as we have heard, so have we seen in the city of our God. His vera- city has been attested by all his people, not one failing. And what says our own experience ? Year after year I h-ave been travelling in an enemy's country, and carrying w^th me an evil heart, prone to depart from the living God. I have often said, I shall one day perish. But where am I this morning ! Following hard after God, his right hand upholding me. My prayers have not been always hvely and delightful; but I have looked again tow^ard his holy temple; and, through many a benighted hour I have waited for the Lord, more than they that w^atch for the morning. I have had no might of my own, and have been often faint; but he giveth power to the faint, and to them that have no might he increaseth strength. This is my.tes timony to the praise of the glory of his gruce — and, at the beginning of another year I thank God. and take courage. " Here I raise mine Ebenezer, " And I hope, by tliy good pleasure " Hither, by thy help, I'm come, " Safely to arrive at home." January 5. — " And they cast their crowns before the throne." — Rev. iv, 10. PwELiGiON distinguishes and elevates. The possessors of it begin to rise on earth ; but their dignity is perlected and displayed in heaven. There they are crowned. Racers were crowned. Conquerors were crowned, Benefactors, who had saved tlie life of a fellow citizen, were crowned. Bridegrooms were crowned, Solomon's mother crowned him in the day of his espousals. Princes, on their ascension, were crowned. The saints on high are everyone of these, in them- fcelves; and the crown each wears is called " a crown of righteous- 16 JANUARY 5. nessi" " a crown of life;" " a crown of glory that fadctli not away;'* a crown divinely superior to the prize of mortal ambition. " Now they do it to obtain a corruptible crown, but avc an incorruptible." But if they are thus honored. " they cast their crowns before the throne," tliey approach; testifying, by this action, from whom they have received them, and conlessing that they deem themselves un- worthy to wear the honor " before the presence of his glory ;" all. all in conformity with the peculiar design of the gospel constitution " that no flesh should glory in his presence,^^ but " according as it is written, He that glorieth, let him glory in the Lord." It is no easy thing to bring a man to this temper of mind ; for it is not natural to him. Naturally, he is as proud as he is poor. Tlicre- fore, he would be v/ise, tliough born as a wild ass's colt. Therefore, though poverty itself, he says, I am rich, and increased with goods, and have need of nothing. Therefore, though without strength, he trusts hi his own heart ; and, though guilty betbre God, he goes about to establish his ow^n righteousness. Therefore, he is impatient under his affliction, as if he had a right to complain, and unthankful under his mercies, as if he deserved them. The day of conviction is a day of self-abasement ; and in that day the lofty looks of man are brought low. Then he submits himself to God. and begins to walk humbly with him ; he admires the patience that was borne with him, and adores the abundant mercy that has saved and called him. The more he advances in the divine life, the more h-e sinks in his own estimation. " I, who am but dust and ashes." " Behold, I am vile." " Who am I, and what is my fither's house?" " I am not Vvorthy of the least of all thy mxrcies." " I am not worthy that thou shouldst come under ray roof" The " latcliet of whose shoes I am not woithy to stoop down and unloose." '• I am not worthy to be called an apostle." " 1 am less than the least of all saints." These have been the self-annihilations of men Avho were all great in the sight of the Lord ; and these must be the best proofs, as they Avill ])e the certain effects, of our growing in grace, and in the knowledge of our Lord and Savior. Ignorance is the pedestal of pride : throw down the basis, and the figure falls. But here our knowledge is not complete ; hereafter we shall see things in God's own light. Then we shall have other views than we nowMiave, of the exceeding sinfulness of sin; of the num- ber and aggravations of our offences ; of the greatness of our guilt and desert: of the vastness of our obhgations ; of the wonders of that love that passeth knowledge in every part of our salvation. Thence Avill result that fine ingenuous leeling that shrinlcs bade, and is ready to decline a distinguished privilege, not from dislike, or un- willingness to be under obligation, but from a sense of unworihincss, increased by immediate contrast with the object. Did Peter wish to be abandoned of Christ ? Yea, he placed all his happiness in his {)resence : but it ^v•as under this feeling, on the sight of the miracle, le exclaimed, " Depart from me, for I am a sinful man, O Lord." Some would not think of such abdications, were they to entei heaven with their present principles and dispositions; they would rtither view their crowns as of their own deserving, and their own procuring: and feel the spirit of a late emperor, who, t(jo nroud to JANUARY 6. 17 receive his diadem from any other hand than his own, piaced him- self the crovvn upon his head. But that world is a world of humility and gratitude. All the dignitaries there cast their crowns before the throne of the Savoir, in whose righteousness they are exalted — still praising him, and saying, " Not unto u.s, O Lord, not unto its, but unto thy Name give glory, for thy mercy and thy truth's sake." But whatever heaven is, we must be disposed and prepared for it before we can enter it. Has then God wrought us for the self-same thing ? Has he brought down the pride of our nature, and made U3 vviUing to " submit ourselves unto the righteousness of God ?" Are we saying, " Blessed be the Grod and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly f>laces in Christ ?" Is the leading sentiment of the blessed, now iving in our hearts, and reigning in our lives ? " By the grace op God I AM WHAT I A3r. Not I but the grace of God which was WIIH ME." January 6. — "Unite my heart to fear thy name."— Ps. Ixxxvi, ]1. The fear of Grod does not here mean a particular grace of the Spirit, but religion at large. It is common to all writers to express the whole of a thing by a part; but then it ought to be an essential and a distinguishing part; and "the fear of the Lord is the beginning oi wisdom;" and "we perfect holiness, in the fear of God." ReUgion is nothing without the heart ; yet naturally the heart is alienated from the life of God, and hangs off loosely and carelessly from all the spirituaUties of his service. But it must be drawn and attached to divine things ; and God alone can accomplish this union. Without his agency, indeed, there may be an outward and profes- sional union; but the ligatures of faith and love which are in Christ Jesus, will be wanting. To him, therefore, must we give the glory of the w^ork, if it has been effected, and to him we must repair, if we desire to experience it ; encouraged by the assurance that he will not fail to give the Holy Spirit to them that ask Mm. But how may I know that he has united my heart to his fear? When we are attached to a thing, we love to hear of it ; w^e think much of it ; speak much of it ; we delight to remember it. If we are cordially united to an individual, he shares our sympathy ; we feel his interests to be our own : we weep when he weeps, and re- joice when he rejoices. It is the same with a man that is cordially attached to religion ; he feels himself to be one with it : when it is assailed, he will endeavor to defend it : when it is wounded in the house of his friends, he will feel the pain : the reproach of it will be his burden ; he will pray for its success, and exult in its pros- perity. Are we cordially united to any one ? In the same degree we dislike absence, and dread separation. Thus the attached Ruth said to Naomi, " Entreat me not to leave thee, nor return from fol- lowing 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, I will die, and there will I be buried." And what is the language of a soul under this divine influence? " Why shouldst thou be a stranger in the land, and as a wayfaring 18 JANUARY 7. man that turneth aside to tarry for a night?" "Hide not thy face from me ; put not thy servant away in anger ; thou hast been my help ; leave me not, neither Ibrsake me, O God of my salva- tion." " Cast me not away from thy presence, and take not thy Holy Spirit from me." But was not David's heart united to the fear of God before ? It was. But he who has the dawn, wishes for the day. He in whom the good work is begun, will always pray, " Perfect that which con- cerneth me." And who can say here, I have attained, I am al- ready perfect ? David, as a backslider, prayed, " Create in me a clean heart, O God, and renew a right spirit within me :" but there was no period in his life, or advancement in his religion, at which he would not have used the very same prayer. Whoever says, " I want 7io more," Confesses he has none. The Christian, as long as he feels any reluctance to duty ; any dullness in his work j any distraction in his worship ; any law in the members warring against the law of his mind ; any reason to sigh, " When I would do good, evil is present with me, and how to per- form that which is good, I find not," will not cease to pray, " Unite my heart to fear thy name." " Weak is the effort of my heart, " But when I see Thee as thou art, •* And cold my warmest thought ; " I'll praise Thee as I ought " January 7. — " Salute my well-beloved Epenetus, who is the first-fruits of Achaia unto Christ." — Rom. xvi, 5. Paul here remembers many, and speaks of them all with aifection but he salutes Epenetus as liis WELL-beloved. We are not bound to love all in the same manner, or in the same degree. The Apostle calls this convert, " fi-uits unto Chrisi,^^ not unto himself. Yet he had been the means of bringing him to the know- ledge of the truth. But Paul knew that he had not redeemed him ; justified him ; called him by his grace. And as to liis conversion, he had only been the instrument, the Lord workmg with him, and con- firming his word with signs following. In another place he says, " Who then is Paul, and who is Apollos, but ministers by whom je believed, even as the Lord gave to every man ?" If converted sinners are the seal, and reward, and glory, and joy of the preacher, they are infinitely more so of the Savior himself He sees in them his agency; his image ; the travail of his soul ; the recompense of his sufferings. He will enjoy their blessedness, and receive their praises for ever. Epenetus is here said to be the "^rsi-fruits unto Christ in Achaia.^ Yet he says to the Corinthians, " Ye know the house of Stephanas, that it is the first-fraits of Achaia." The apparent difficulty is easily solved by the fact, that the house of Stephanas was the first family that was converted, but that Epenetus was the first conven in the family. Christians at first were few in number, and driven together by persecution. They were, therefore, well known to each other, and to their ministers. They were marked characters. The conversion of a man to Christianity in a heathen place, must have been pecu- liarly Ghservahle. It was the production of a " new creature," which JANUARY 7. 19 would of course be greatly v.'ondered at. It was displaylug the " hea- venly" where all was " earthly, and sensual, and devilish" bclbre. xVnd we see it, was uorihy of attention. Eartlily minds are most in- terested by the events of this life : by the poUcy of statesmen, the ex- ploits of heroes, the discoveries of philosophers — but what Paul noticed in Achaia, was the first man that was called there out of darkness into the kingdom of God's dear Son. He knew that the conversion of one soul far transcended in importance the deliverance of a whole king- dom from civil bondage. Kingdoms w^ill soon be no more ; but such a soul will shine a monument of grace and glory for ever and ever. " There is joy in the presence of the angels of God over one sinner that repenteth." How^ long Epenetus, in the place and in the family, stood alone as a professed Christian, we know not ; but it is no uncommon thing for an individual to be similarly situated. We have often seen single converts seeking and serving Christ, as the first-fi-uits of the neigh- borhood, or tlie household, wherein they lived. The way in which, and the means by vv^hich these persons are brought forward before others, would, if stated, be found to be various, and ot'ten remarkable. Hearing the Gospel while from home ; visiting in a family where the worship of God is maintained ; meeting with a good book ; a letter from a Iriend ; a conversation with a stranger ; an affliction that made the heart bleed, and laid bare the prospects of life — where shall we end ? " Lo I all these worketh God oftentimes with man, to brmg back his soul from the pit, to be enlightened with the light of the living." For though the incidents upon v/hich this mighty event lunged seemed perfectly casual, they were all arranged by his own purpose and grace. And the circumstances in which these Jirst converts are placed, are a post of trial ; and sometimes the tiial is very severe. They have to take up their cross daily, and hourly too ; and a cross too heavy to be borne without divine aid. Little do many who have been religiously brought up, and whose relations and friends, if not decid- edly pious, are not hostile ; little do they know what some have to endure, especially at the commencement of their religious course ; when, instead of assistance and countenance, (so much needed,) they meet with neglect, and opposition, and sneers, and reproach, from all around them — and from all that are dear to them. — They are also in a post of duty ; and are required to be not only harmless and blameless, but most exemplary in their language, tem- per, and conduct. The reason is, that they will attract peculiar notice. Every thing they do will be canvassed by a shrewdness sharpened by enmity, and ready to magnify every failing. They will be judged by their profession ; and their religion will be judged by them. And they are to put gainsayers to silence, and constrain them, by their good works which they behold, to glorify God in the day of visitation. They are to adorn the doctrine of Gi3d our Savior in all tilings; and by v.'alking in wisdom, to win those who are without. They are not to repulse by rudeness, or chill by disdain. They are never to betray a feeling that says, Stand by thyself; come not near to me — I am holier than tliou. * They arc not, by stiffness, and affectation in little and lawful things, to lead people to suppose that their religion is made 20 JANUARY 8. up of oddities and perverseness. Yet, in things ofniiquerstionable obli- gations and real importance, iliey must be firm and immoveable, al- \va3's abounding in the work of the Lord : for not only will conscience require this, in the testimony they are always to bear for God, but euch consistency alone will enthrone them in the convictions and es- teem of others. — For they are also in a post of honor. They have a peculiar opportunity of showing their principles. Later converts ma}' be equally conscientious, l)ut these coming after, -when they have the sanction and co-operation of others, cannot so obviously appear 'o be on the Lord's side, nor so fully evince the pui-ity and power of rheir motives, as those Avho come forward alone, and say to all others, hoA'ever numerous, however influential, however endeared — choose you this day whom you will serve ; but as for me, I will serve the Lord. They have, therefore, the privilege of taking the lead, and of being examples, instead of tbllowers. And they may be, and are likely to be, the means of prevailing upon othei-s. We have seldom seen an instance of failure. The effect has not always immediately appeared ; but where they have been enabled to walk worthy of God unto all pleasing, after a while they have no longer gone alone to the cross of Christ, to the throne of grace, to the house of God, but in company — in company with those who once stood aloof, or before even opposed. And " he that converteth a sinner from the eiTor of his ways, shall save a soul from death, and shall hide a mul- titude of sins." January 8. — " Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth." — 3d Epis. John, 2. It has been supposed from hence, that Gaius had an infirm and sickly constitution. This is probable, but it does not necessarily fol- low; for John might have wislied him the continuance and increase of health, as well as the restoration of it. However this m.ay be, we learn from his language, that it is allow- able for us to pray for temporal blessings, and that, of all these bless- ings, health is the most valuable and necessary. But is outward prosperity — is even health itself the chief good — that " above all things" he wishes his friend to enjoy it? Some, there- fore, have rendered it, " I wish above all persons ;" others, " I wish ni all respects ;" that thou mayest prosper and be in health. But there is no need of criticism here. Gaius had grace already, and a higli degree of it ; and this one thing needful being secured, it was then supremely desirable that he should have health to enjoy and nnprove it — " even as liis soul prospered." John makes, also, his soul-prosperity the standard and rule of his pra5'er lor other things. This would be a dreadiul rule with regard to many. Such praying, if answered, would ruin them. Yes, if they were to prosper in temporal things as they prosper in spiritual, they would become the poorest, meanest wretches on earth ; for they are Btrangers to every thing like the true riches. And if their bodies were to be as healthful as their souls, their dwellings would become an hos- pital— their bed of ease a bed of languishing; they wculd be blind, JANUARY 9. 21 for they have no spiritual understanding — deat^, for they never hear the voice of God — dead, for the Spirit of God is not in them. Yet this seems to be the only safe rule. For unless religion keeps pace with our outward good, our safety and welfare would be endan- gered by it. We are not afraid when we see Christians succeeding in life, it] at the same time, they grow in grace. But the peril is, when there is so much sail, and so little ballast. What can be more awful than to see those who too much mind earthly things, gaining abun- dantly ; to see those who have a relish for the pride of life, enabled to be splendid ; to see those much indulged, who cannot put a knife to their throat. If our plenty and dainties awaken in us no moral apprehensions, and if we can feast ourselves v\^ithout fear, surely our table is likely to become a snare, and that which should have been for our welfare to become a trap. The prosperity of fools destroys them, and the prosperity of those who have not much wisdom injures them. Let us, therefore, examine our wishes. Let us regulate them Eiously. Let us seek first the kingdom of God, and his righteousness. iCt us ask for no more of other things than we can bear — ever pray- ing for our friends and oursehes, that we may prosper and be in health even as oar souls prosper. Jandary 9. — " He will be our guide even unto death. — Psalm xlviii, 14. This assurance comes home to our case and feelings. We are strangers and pilgrims upon earth. We resemble the Jews in the wilderness; we are not in Egypt, and we are not in Canaan, but journeying from one to the other. We are delivered from our natural state, but before we can enter glor}-, " We have this desert world to pass ; " A dangerous aud a tiresome place." And as the Jews w^ere not left to themselves, but had a conductor, so have we — " This God is our God for ever and ever; he will be our guide even unto death." How perfectly, how infinitely qualified is he for this office! In a journey it is unnecessary for the traveller to know the road, but the guide ought to know it ; and when Jie is well acquainted with it, and we have full confidence in him, we shall feel satisfaction, notwithstanding our own ignorance. Abraham went out, not knowing whither he went, but he knew with whom ; and Job, after expressing his perplexities, apd the successlessness of his efforts to explore the dispensation he was under, relieves himself with this thought : " But he knoweth the way that I take." •• Oh, who so fit to choose our lot, " And regulate our ways," as he who sees the end from the beginning ; who knows all our walk ing through this great wilderness ; who cannot mistake as to what is good or evil for us, and who has said, " I w^U bring the blind by a way that they know 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." If we had a wise and sure, but a sullen and silent leader, it would deduct much from the pleasure of the journey. But our guide indulges us with constant intercourse. He allows us to address 1dm whenever we please, and in eveiy thing by prayer and supplication to make known 22 JANUARY 10. our requests ; while he condescendingly addresses us, talking with U3 by the way, and opening to us the scripture.?. He is also equil to all our exigencies. Do we want food, refreshment, rest? He car* supply all our need, according to his riches in glory by Christ Jesus. Have we storms? " He is our refuge and strength, a very present help in trouble." Are we exposed to enemies? "What David said to Abiathar who had fled to him in his jeopardy, he says to us, " Abide with me, for he that seeketh thy life secketh my life, but with me thou slialt be in safeguard." I should not be afraid of the sights and bowlings ol" the wood, if I had a lion at my right hand every step, and could de- pend upon his fidelity ; a lion is the strongest among beasts, and turneth not aAvay for any. More than this is our privilege. • A thousand savage beasts of prey " But Juduh's Lion guards tlie way, " Around the forest roam ; " And guides the traveller home." What human patience could bear with our manners and provoca- tions? What creature conductor is there but would throw up Jiis charge long before the journey's end ? But he does not cast away his people. He iiever leaves nor forsakes them. This is their comfort; this is their hope ; this is their security: the long-suffering of our God is salvation. " I, the Lord, change not ; therefore yc sons of Jacob are not consumed." Yes, he will be our guide " even unto death;'" that is, till the jour- ney is over, and all its cares cease. But is nothing more neccssaiy ? TO death is much, but through death seems better. When we coins to the entrance of the gloomy passage, it is pleasing to think that he is at the other side, and Avill receive us to himself; that Avhere he is, there we may be also. But how am I to get through? " My flesh and my heart failcth," " Oh, if my Lord would come and meet — " Fly fearless through Dcalli'siroii gat?, " My soul would stretch her wings in haste, " Nor feel the terrors as she pass'd."' Well, this case is provided for — all is insured. He will be v^-ith us THROUGH. " Yea, though I wall< ihrougji the valley of the shadow ol death, I will fear no evil, for thou art vAth me: thy rod and tliy staif they comfort me," — Amen. January 10. — " A devout man, and one that feared God with all his house, nrhich gave much alms to the people, and prayed to God alway," — Acts, x, 'J. We should beware of general and indiscriminate reflections upon communities and professions. They are injurious, and tend to make and keep the parties what they find they are generally supposed to be They are unjust; for there are always exceptions. And they are ui> genercus; for the more temptations men have to resist, the move evils they have to subdue, the more difficulties they have to struggle vrith — ■ the more deserving and commendable is the individual that succeeds ; or rather, the more is the grace of God glorified in him. Can theie be no excellency connected with arms ? In tJie New^ Testament we meet with no less than four centurions, and all are spoken of wiiii approbation — the centurion who came to our Lord on thf, bchali' ol his servant — the centurion (hat watched and confessed at the cross — the centurion that behaved so courteously to Paul in his voyage, end Cornelius, here spoken of. JANUARY 11. 23 He is supposed to have been a proselyte, but he was not. Yet he "worshipped God, the knowledge of whom he probably obtained by residing with his men in Judea. He was a " devout man," and three fine unions are mentioned in his character and conduct. A union o^ personal and relative duty: " He feared God with all his house." This was like Joshua, who said, " As for me and my house, we will serve the Lord :" not my house without myself, nor myself without my house ; but I, and my house. If we are godly ourselves, we shall surely give evidence of it by instructing, and ad- monishing, and impressing those who are placed under our care. And in vain shall we use the means, if we counteract them by our own example. We must do, as well as teach. A union o? piety and morality ; gave alms and prayed. Piety is more than prayer, and morality is more than alms ; yet alms and prayer are not only parts, but essential parts of them, and they can never be separated. Some talk of their lov^e to the gospel, and their communion with God, who are hard-hearted, and close-handed. " But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him ?" Others stand fair with their fellow crea- tures, and are distinguished by liberality and kindness, yet they have no fellowship with the Father and his Son Jesus Christ ; they live without God; they indulge their sensual passions, and imagine that charity covers a multitude of sins ; " But pure religion, and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep themselves unspotted from the vrorld." A union of the real and eminent in religion: " He gave much alms to the people, and prayed to God alwayP There cannot be the eminence of grace ^vithout the reality ; but there may be the reality without the eminence. We should be thankful for a day of small things, but we should seek after a day of great ones. We should add to the essentials of religion, its excellencies too. We should not only have life, but have it more abundantly. As to our temporal condition, we should be content with such things as we have ; but contentment does not become us in divine things. There we should be ambitious. There we should be covetous. We need more. And more is attainable. Let us, therefore, enlarge our desirea and our hopes, and seek to be filled with all the fullness of God. January 11.— "Where dwellest thou?"— John i, 38. This question was addressed to our Lord by two of John's disciples. One of them was Andrew, Simon Peter's brother — of the other we are ignorant; but they w^ere both following Jesus. Then Jesus turn- ed, and saw them following, and saith unto them, " What seek ye ?" They said unto him, "Rabbi, where dwellest thou ?" Let us consider the principle of tlie inquiry. It was not curiosity, but regard. It was as much as to say, We wish to be better acquaint- ed. John had spoken of him highly, and they had just seen him ; but this, instead of satisfying them, drew forth 'their desire after more intimacy. Now this is common to all the subjects of divine grace, and arises from their love to Mm. For love longs to be near the ob- 24 JANUARY 11. ject of attachment; separation is painful; distance is intolerable; while intercourse yields a pleasure words can no more describe than paint can express light or heat. Hence the believer longs to be with the Savior. " Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon ; for why should I be as one that turneth aside from the paths of thy companions ?" The desire ariseth also from the want of Mm. What can I do, sayg the Christian, without him ? he is my deliverer, my helper, my guide, my comforter. The earth can do better without the sun than I can do without him, the sun of righteousness. The body does not depend so much upon the soul as I do upon him, the quickening Spirit. Who can screen me from the condemnation of the law 1 Who can re- Heve my burdened conscience ? Whose grace is sufficient for me, to sanctify me in prosperity, to sustain me in adversity, to crown me in death ? " Oh, cast me not away from thy presence, and take not thy Holy Spirit from me." I must live in the same place, the same house, the same room, where thou dwellest — " Where dwellest tliou ?" But let us find, if we can, an answer to this question. "He saith unto them. Come and see ;" and they went, and " saw where he dwelt." In a general way, he had not where to lay his head. It is not probable he had now a house to himself, but only an apartment hired or borrowed. But how was that lodging sanctified and honor- ed ! They showed Alexander, when in Holland, a house where Peter the Great resided, and which is preserved in memory of him. Many have seen at Olney the alcove where Cowper wrote his " Task." Oh, to have seen a dwelling where Jesus resided ! But where dwells he now ? He is every where, but he is not said to dwell every where. Dwelling, with regard to him, implies preference, and abiding with him, delight. First, then, he dwells in heaven ; and this marks the place, yea — this makes it. " Where I am, there shall my servants be *' " Absent from the bod)', and present with the Lord." Secondly, he dwells in his Church. " This." says he, " is my rest for ever ; here will I dwell, for I have desired it." Thirdly, he dwells in the sanc- tuary. " In all places where I record my name, I will come unto thee, and I will bless thee." " Where two or three are gathered to- gether in my name, there am I in the midst of them." And there his people have found him, and exclaimed, "Surely, God is in this place." Fourthly, He dwells in the heart. He will reject every other residence you may offer him. "My son," says he, "give me thine heart ;" and from every believer he obtains what he demands. Christ dwells in his " heart by faith." This may be called enthusiasm by some ; but it is the language of Inspiration. " Hereby we know that he abideth in us, by the Spirit which he hath given us." Let me forbear to injure and insult a Christian. Let me revere and honor him : he is a palace of the Prince of Peace; a temple of the Lord of all. Let me admire the condescension and kindness of Immanuel, God with us ; and if I am the subject of this residence, let me not only rejoice in the dignity and privilege, but be concerned to discharge every duty I owe to such a distmguished guest, to such a divine inhabitant ! " Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength and my Redeemer." JANUARY 12. 25 JANUARY 12. — "And it came to pass, when Pharaoh had let the people »o, that God led them not through the way of the land of the rhilistines, al- though that was near; for God s^aid, L-est peradventure the people repent when they see war, and they return to Egypt; but God led the people about, through the way of the wilderness of the lied Sea." — Exod. xiii, 17, 18. There were two ways wliich they might have taken to their des- tination. One was fiorn the north of Egypt to the south of Canaan This was short and direct, and would have taken but a few days as we see in the case of Jacob's sons, vv hen tliey fetched corn, and in the rapid incursion of Bonaparte.. The other was very much far- ther, and very indirect, and yet God took this; and instead of leading them to the Isthmus of Suez, he conducted them to the border of the Red Sea. He therefore declined the common road which the people would have chosen, and which every one else might have reconi mended, and selected the most unhkely. For his thoughts are not our thoughts; neither are liis ways our ways. And the promise is, " I Avill bring the blind by a way that they know not ; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight." It is well that we are under his guidance, for the way of man is not in himself; it is not in man that waiketh to direct his steps. We know not what is good for us ; and, like childrcni left to themselves, we should soon run into mischief. We are too ignorant, too selfish, too carnally minded, to choose for ourselves safely. How was it witii the Jews in the time of Moses 7 They must have flesh; and he gave them their hearts' desire, but sent leanness into their souls. And was it not the same in the days of Samuel ? They would have a king, and he gave them a king in his anger, and took him away in hts wrath. And how has it been with ourselves ? Have we not often been imposed upon both by our hopes and fears? Have we not anxiously desired what we now see would have proved injurious? And have we not been eager to escape what we now know has proved a blessing ? If our bones have not been broken, have we not been bruised by the falls of our own rashness and folly ? If we have not been thrown out of the vehicle, have we not endangered it enousrh to mduce us to give back the reins into the proper hands ? Surely we are not yet leaning to our own understanding, but committing our way unto the Lord. Surely vre are now saying, the Lord shall choose our inheritance for us. " Since all the (iownward tracks of time, " O who so fit to choose our let, " His watchful eye surveys ; « And regulate our ways." It is acknowledged that the course deciined " was near." But, God being the judge, the nearest way is not always the best. Jacob, in obtammg the blessing, went the nearest way to work in imposing upon his blind father; but God's way would have been better, though it would have taken more time. Joseph's dreams might have been fulfilled by constraining his brethren to pay him immediate obeisance. But more than twenty years must previously elapse, and he must be sold into Egypt as a slave, and be imprisoned as a criminal, and be released as an interpreter, and possess all the store of the land aa a deliverer. The thing was true ; but tlie time appointed was lonff. Vol, L 2 26 JANUARY 12. Yet the Lord's time is the best ; and the fmit we covet will be much more rich and wholesome when ripe, than if seized and devoured while green. He that believeth, therefore, maketh not haste. " This world IS a Mesech, and my soul is vexed with the conversation of the wicked. Why is not my taste gratified ? and why am I not allowed to enter the region of purity and peace?" Because your principles are to be tried and exem.plified. Because you are to serve your gene- ration by the will of God. " How long have I waited for an answer to prayer, for a dehverance from affliction, for a sense of divine favor?" And are ye not told that " it is good for a man not only to hope, but quietly to wait for the salvation of God ?" and that " Blessed are all tlv^y that wait for him ?" The order of nature is not to reap as soon as the seed is sown — Aveeks and months of varied weather, and some of .t dreary and chilling^ are introductory and preparatory to the harvest. It is the same with the order of grace. " Be ye also patient." God doth all things well ; and if he led them the longest way, it was the right way. He did not choose it arbitrarily, but lor reasons founded in his wisdom and kindness. Some of these reasons are not mentioned, but they were afterward developed ; and the motive here assigned is well worthy of our attention. It was to keep them from " seeing war" — especially " vmh the Phihstincs," into contact with whom they would have immediately come the other way. At pre- sent they were not fitted for serious conflict. Their spirits had been broken by oppression, and they partook of the timidity, as well as meanness of slaves. They were raw recruits, shepherds, brickmakers. It was better for them not to fight for awhile, or to have only a dis- tant brush with Amalek, rather than be plunged at once into a san- guinary contest with veteran foes, inured to battle, and rendered courageous by victory. How instructive is this! What is the coun- terpart of it? He knows our frame ; he remembers that we are dust. A bruised reed will he not break, and the smoking flax will he not quench. He gathers the lambs with his arm, and carries them in his bosom. He affords to young converts some peculiar encouragements to allure them on, till they have advanced too far to think of going back, whatever they meet with. From a regard to their weakness, and want of experience, for a time he hides or restrains many of their enemies, and thus secures them from encounters with Avhich more aged Christians are familiar. When will ministers and Christians learn to be followers of God ? Under their guidance, persons wlio have but just left Egypt are often involved in controversies even witli Philistines. They have scarcely entered the grammar school of re- pentance, before they are sent to the university of predestination. Babes, instead of being fed with milk, have strong meat given them, and even bones. Their hope is shaken, and their comfort destroyed, because they have not the confidence and assurance required of them. But if we turn to the conduct of our Lord, we shall see that every thing is not to be advanced at once — every thing is not to be exacted of afl, and in all circunistances. Hear Jiim. " I have yet many things to say unto you, but ye cannot bear them novv^." " And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees, but thine eat and drinit? And he sad unto them, Can ye make the cliildren of the JANUARY 13. 27 bridechamber fast, while the bridegroom is with them ? But tlie days will come when the bridegroom sirall be taken away from them, and then shall they fast in those days. And he spake also a parable unto them: No man putteth a piece' of a new garment upon an old: if otherwise, tlien both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. But new wine must be put into new bottles, and both are preserved." January 13. — " The goodcess of God leadeth thee to repentance. — Rom. ii, 4. Repentance is indispensable to fallen creatures. And though it be from God, as well as all the blessings annexed to it, yet there is an order in his operations, and he must do some things for us before he can do others. He must give grace, before he can give glory ; and before he makes us happy wiih himself, he must make us holy like himself Hence we read of " repentance unto life." But let us observe the manner of his producing this repentance. We are led to it hy his goodness — not driven by the terrors of the Ahnighty. Cain, Pharaoh, Judas, were all terrified into repentance : and there was nothing in their experience ingenuous or saving. Peter was led to repentance. He had sadly sinned, and denied his Lord with cursings. But the Lord turned and looked upon Peter ; and the look broke his heart, and " he went out and wept bitterly." And. says God, " thou shalt remember and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified toward thee for all that thou hast done." In the Gospel he draws with the bands of a man and with the cords of love. And the repentance here spoken of is the tender mother pulling her infant to her knee, while chiding him, and constraining the little offender to hide his blushing face, and to sob out his heart into her bosom — not the stern father, drivmg the transgressor from his face into distance, and concealment, and dislike, and falsehood, Or, if it be the father, it is the father of the prodigal. Impatient of pa- ternal restraint, he asked for his portion of goods, and went away into a very far country. Soon all he had was spent : and there arose a famine in the land, and he began to be in want; and he went and hired himself to keep swine — and oft he looked at his grovelling charge, and said, '• O that I was one of you, and could eat and die, and be no more." He even fed upon their vile fare, for no man gave unto him. At length he came to himself, and the thought of home struck liim. " There is bread enougli in my father's house, and I here perish with hunger. I will arise and go unto my father." While he was yet a great way off, hovering about, and afraid to draw nigh, his father saw him, and had compassion on him, and ran and fell on his neck and kissed him. He had prepared a confesgion, acknowledg- ing the vilest guilt, and a petition, imploring the meanest favor; but. forgiving, overflowing love prevented the expression of either. " Bring forth the best robe, and put it on him; and put a ring on his hani and shoes on his feet ; and bring forth the fatted calf, and kill it, and let us eat and be merry ; for this my son was dead, and is alive again | he was lost, and is found." 28 JANUARY 14. He felt his unworthiness before, but he was a thousand times more penitent now. " What a father have I sinned against ! What ex- cellence have I contemned! Wliat love have I abused!" How would he blush and weep, as he was not only clothed, but adorned; and not only fed, but feasted. How, as the ring touched his finger, and he was conducted into the room of mirth, prepared for him! how, almost sinking under the weight of obligation^ would he bii ready to say, " How can I bear all this ?" And would not the lather be more endeared to him by forgiveness than by birth? And after all this, would he be able to stab his father to the heart ? To ofiend him? To grieve hira ? Must he not delight to obey him ? and ever}' moment ask. What wilt thou have me to do ? Despair hardens; but vvc are saved by hope. Threatenings may make us afraid to go on ; but goodness maizes us unwilling. Terrors may wrest the weapons of rebellion out of our hand; but goodness induces us to hate them, and throw them down — and weep over them — and return and vow, " O Lord, other lords beside thee have had dominion over us ; henceforth by thee only will we make men- tion of thy name." How mistaken then are many with regard to Christian repentance. It is not legal, but evangelical. It is not slavish, but filial. It is not degrading, but connected with the noblest feelings of the heart. It is not desponding and miserable, but lives in the comforts of the Holy Ghost. And " bieased are they that mourn, for they shall be com- forted." January 14. — " And it came to pass the third day, which was Pharaoh's birth-day, that he made a feast unto all his servants; and he lifted up the head of the chief butler, and of tiie chief baker, among his servants. — Gen. xl, 20. If the chief butler had been falsely, and the chief baker had been justly accused, the providence of God was now seen in the clearing of the one, and the punishment of the other. If both were either equally innocent or guilty, here was an instance of the arbitrariness of a prince, who probably prided himself in his absolute authority, and in having it said, " Whom he would he slew, and v.'hom he would he kept alive." Or, perhaps, he designed to show his subjects that he would be known both in the exercise of mercy and judg- ment. And hence, the season was his birth-day. The birth-day of princes has been anciently and generally soicm- nized aa a token of the respect due to their sovereignty : but it has often been abused, and given rise to wickedness and mischief We see this in the case of Jeroboam. At the commemoration of his birth, intem- perance rioted; and the intoxication of the king himself injured his health, and made him forgot his dignity in his joining familiarly with low buffoons and jesters : " In the day of our king the princes have made him sick with bottles of wine : he stretched out his hand with ecorners." And how was it on a similar occasion with Herod ? " Herod on his birth-day made a supper to his lords, high captains, and chief estates in Galilee" — the daughter of Herodias danced— the king was excited — and John was beheaded I But, in almost every rank of life, the usage prevails, of persons ob- JANUARY 14. 29 eemng with some, degree of festivity tlie day of their birth. The Ihino- is lawful in itself, if it be ueed liiwfully. It might be ueed pro- fitahTy. But our pious forefathers made it a day of relative iiitei?- cour.-?e and congratulations, yet a day also of pious feeling and regard. And surely it should be made A day of ihanU'sgiving to the Author and Giver of hie— For our {jeing— for the rank we occupy in the scale of creation— for the counr try and family in which we were brought forth— for our civil and re- ligious advantages— and lor our preservation through so many perils — anu when so many have been cut off. —A day of humiliation— That we were shapcn in iniquity, and in ein did our mother conceive us— that we went astray from tlie womb —that our transgressions are innumerable, and our trespass is gone up into the verylieavens- and that we have not improved, as we oiight to have done, any of our privileges—" I do remember my faults this day." A day of reflection — That as there is a time to be born, so there is a time to die— that so much of life is already passed av/ay as a shadovv'— that when a few years come, we shall go the way \yhencc we shall not return — that our continuance here is as uncertain as it is short— that we may never see this day again— and if we do not— where shall we be when it returns ? —A day of prayer— That we may so number our days as to ap- ply our hearts unto wisdom— that we may obtain pardoning mercy and renewino- grace — that we may be prepared for all the duties and trials that lie%etbre us— that vdiether we live we may live unio the Lord, or whether w^e die we may die unto the Lord ; bo that living and dying we may be the Lord's. ^ Happy they w^ho, Vithout complaining of their lot, or being im- patient'to be irone, yet know that the day of their death is better than the day of their birth. Though for them to live is Christ, to die is gain ; and every returning birth-day tells them, " So much nearer your lieaveniy home," , ./. , But how dreadful the state of tho::-e who know, and if tney ccn- Pilder, they must know^— that every year advances them so much away from all they love ; and brings them so much nearer a world in wiiicli, as they have no hope, so after which they can have no de- sire. If conscience be not stupified, and all thought banished by com- pany and gayety— a birth-day to them is far from enviable. Verses may be wntten; addresses may be received ; smiles may be put on: but even in laughter the heart is sorrowful, and the end of that mirth is heaviness. i i- i * What a diifcrence in the twc following references to the birtli ot the individuals. . •, i v i "Who," says Voltaire, "can, without horror, consider the whole world as 'the empire of destruction ? It abounds with wonders ; it also abounds with victims. It is a vast field of carnage and contagion. Every e])ec!es is without pity pursued and torn io pieces, through the earlh and air, and water. In man there is more wretcheJnessthan in all the other animals put together. He loves life, and yet he knows that he must die. If he en]oys a transient good, he suffers var-ous cvil^ and is at last devoured by worms. This knowledge is his fatal so JANUARY 15. prerogative : other animals have it not. He spends the transient mo ments of his existence in diffusing the miseries which he suffers ; in cutting the throats of his fellow creatures for pay; in cheating and being cheated; in robbing and being robbed; in serving, that he might command ; and in repenting of all he does. The bulk of man- kind are nothing more than a crowd of wretches, equally criminal and unfortunate ; and the globe contains rather carcasses than men. I tremble at the review of this dreadful picture to find that it con- tains a complaint against Providence itself; and I wish I had never BEEN BORN." Now let us hear the language of the excellent Hallyburton, who died as he lived, full of confidence in God. "I shall shortly get a very different sight of God from what I have ever had, and shall be made meet to praise him for ever and ever. O the thoughts of an incarnate Deity are sweet and ravishing. O how I wonder at mysell that I do not love him more, and that I do not admire him more. What a wonder that I enjoy such composure under all my bodily pains, and in the view of death itself. What a mercy that-, having the use of my reason, I can declare his goodness to my soul. I long ibr his salvation ; I bless his name I have found him, and die rejoic- ing in him. O blessed be God that I was born ! O that I was where he is. I have a father and mother, and ten brothers and sis- ters, in heaven, and I shall be the eleventh. O there is a telling in this Providence, and I shall be telling it for ever. If there be such a glory in his conduct toward me now, what will it be to see the Lamb in the midst of the throne ? Blessed be God that — ever I was born." January 15. — "Unto thee, O Lord, do I lift up my soul." — T&. xxv, I. It is not easy to do this. We are naturally sluggish and grovel- ling. Who has not reason to acknowledge, with shame and sorrow, " My soul cleaveth unto the dust V It is easy enough, in duly, to lift up our hands, and our eyes, and our voices ; but it is another thing to come even to his seat, to enter into the secret of his tabernacle, and to hold intercourse with the God of heaven. And yet, without this, v>^hat is devotion ? And how unanswerable will our services be to the requisition of Him wdio is a Spirit, and seeketh sucli to worsliip him as w^orship him in spirit and in truth? And without this a real Christian is no more satisfied than God He will not. indeed, from a principle of duty, undervalue the means of orace, and neglect private and public devotion ; but he is disa])- pointcd unless he can lift up his soul unto God. And this marks the spiritual worshipper. He is not distinguished by always enjoj^ing liberty and fervor in his holy exercises, but he mourns the want of them; while the formalist looks no further than the performance itself, and returns from the House and Throne of God, without ever inquiring whether he has had communion with Him. It is the spirituality of religion that befriends enjoyment. Nothing yields us pleasure but in proportion as the heart is engaged in the pursuit. How dull, how tiresome are those tasks, in which, " In vain to heaven wc lift our cries, " And leave our fouls beliind." JA.^UARYI6. 81 But it is good to draw near to God. Then there is a sacred charm that keeps our thoughts frorn wandering, and we attend on the Lord witiiout distraction. Then we feel no weariness of spirit. We call ihe Sabbath a deUght. We find his words, and eat them. And our meditation of Him is sweet. And when such a worshipper comes forth, he will be ready to say- to aU he meets, " That which we have seen and heard declare we unto you; that' ye may have fellowship with us; and truly our fel- lowship is Avith the Father, and wnth his Son Jesus Christ. And His recommendations are likely to have some effect. For his profit will apfiear unto all men. His face shines. His heart speaks. His life speaks. His character speaks. He must be impressive and influen- tial. He will be felt — in the family — in the church — and in the world. He cannot but do good, even without pretension — without efibrt. " When such a man familiar with tlie skies, " Has fiJled his urn wliere those pure waters rise; " And once more mingles with us, meaner things, " 'Tis e'en as if an angel shook iiis wings— " Iinmorial fragrance fills the circuit svide, " Which tells us whence hii treasures are supplied." January 15. — " I know the thor.ffbts that I think to'.vard you, saith the Lord; thoughts of peace, and not of evil, to give you an expected end." Jer. xxix, 11. What can the people of God desire more ? They are here assured by Himself that he thinks of them ; that he knows his thoughts toward them; that they are kind in their nature, thoughts oi^ peace, and not of evil; and that they regard an end, allowing and requiring cvpectation^ to bring them to an eccpccted end. He designed and procured the Jews good in Babylon ; but the ran- somed of the Lord were to return, and come to Zion. " After seventy years be accomplished at Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place." Here we see what was their expected end. And what did it prefigure but '• the end of our laith, even the salvation of our souls" — "the end, everlasting life," The Christian is now on the sea, encountering many a wind, and feeling many a fear; but the voyage will end, and he will be brought into the desired haven. He is now on a journey, and he is often discouraged because of the way ; but it will end in a better country, and at his Father's liouse, where are many mansions. He is now in a warfare; and though it be a good one, it is trying and painlul. But the strife will soon end, and the head exchange the lieimet for " the crown of glory that fadeth not away." But what characterizes the posture of the believer's mind with re- gard to this ? Expectation. He is looking for that blessed hope. He is waiting for the Savior from hea\'en. For he is now saved by hope. Every thing now leads him forward Creatures, ordinances, his connexions, his experience, every thing in his painful and in his plea- sant feelings ; all, all says, " Arise, and depart hence, for this is not your rest." Human expectation is seldom justified by the event. If the votary do not miss his aim, he is disappointed in his object^ his heart siglu in the midst of his success. But let the Christian's ex- 32 • JANUARY 16. pectation l)e as great as even the Scripture can make it, the Blessed- ness ilsfilf will be much greater, and the fruition will induce the ac- knowledgment, " The half was not told nie." Yet the expectation IS very distinguishable from the confidence of the presumptuous. Natural men find it a very easy thing to hope, because they hope without any proper sense of their unworihiness and guilt ; they hope without examination, without evidence, uninformed and unauthoiizcd. It is one of the first works of the Spirit of God to break up this state of mind J and then the man can say with Paul, " I was alive without, the law once ; but when the commxandment came, sin revived, and I died." Yet, while he for ever shuts this door of hope, he opens ano- ther; he turns him from the law to the gospel ; from self to the Savior; from going about to establish his own righteousness, to submit himself to the righteousness which is of God. Hence arises what the apostle calls " a good hope through grace f and the goodness consists not so much in the strength of the confidence, as in the solidity of the foundation, and the clearness and fullness of the warrant. Our Lord speaks of two builders, the one he calls a fool, and the other a wise man. But the difference between them was not so much in the edifices vhemselves, as in the ground-work. Both structures looked fair enough to the passenger, but the house of the former v*'as built upon the sand, and the storm carried it away, while that of the latter stood every assault, for it was founded on a rock. What a sandy base has the hope of many. Kow certainly and easily will it be overthrown — the expectation of the sinner, the worldling, the hypocrite, and the Pha- risee. But the Christian's hope maketh not ashamed ; it rests on the foundation laid in Zion, and the possesvsor cannot be confounded, unless God can become a liar, and be chargeable with perjury ; for he has not only promised, but sworn ; and " because he could swear by no greater, he swore by himself." Keep much alive this expectation. Let nothing shake its confi- dence. Let nothing obscure the object, or the ground of it. It can do wonders, and will produce a thousand advantages in proportion as it is realized. I repair to the believer who is fully exemplifying it ; and I find him dead to the world, and " all that earth calls good and great." And what is the cause? " An expected end." He has looked within tlie vail, and seen the glory that excel leth. The sun has rendered invisi- ble the glow-worms, and the stars too. I find him satisfied with an inferior condition in life, and thougii denied many indulgences with which the children of tins generation abound. And what is the reason? '• An expected end." They are at home, says he, but I am not. " Their hope and portion lie below, " 'Ti? all the hnppincss they know." Cut I am a stranger and pilgrim, T am at an inn ; it yields me but few entertainments, or even acconmiodations — so much the better. It might otherwise tempt and detain me : but now it urges me on. And what makes him so cheerful in his trials ? " An expected end." " A hopo so much diviuc, " May trials well endure." And this hope, says he, I have as anchor of the soul, both sure and Bteadfast : and " I reckon that the sufferings of the present time are JANUARY 17. 33 not rvorthy to be compared with the glory which shall be revealed." This expected end, also, pays he, animates me in all the difficulties attending a coarse of obedience. If hope actuates to sucli exertions, hard.shi|S, and eacrifices, the Bons of learning, fame, and wealth, should /ever be cold, or discouraged, with the certainty before me of an eternity, an infinity of all good? This too, says he, composes me in the pi-ospect, and reconciles me to the approach of death. _ In itself, it is far t>om pleasant, but it is the right way to a city of habita- tion; a departure to be with Christ, which is tar better. He also can make the exit as gentle as the issue is glorious. However this may be, " 'Tis there for ever I shall dwell, " Jesus, on thee our hope depend^-, " With Jesus ill the realms of day ; *' To lead us ou to thine abode; «' Then I shall bid tliesc fears iirewell, " Assured our hope will make anienda «• And he will wipe my tears away. " For all our toil upon tiie road." Jajtoary 17. — * The law was our schoolmaster, to bring us unto Christ. ' Gal. iii, 14. What law ? Three kinds of law were given to the Jews. It is not necessary to exclude either, though the last is principally intended. The judicial. This regarded their policy as a nation; regulated their conduct toward each other ; and determined their civil crimes and penalties. Even this led to Christ; especially the right of re- demption, which lay with the nearest of kin ; and the provision of the cities of refuge. Happy they who have fled for reliel' to him that was prefigured by them. The ceremonial. Tliis prescribed their worship, and enjoined a multitude of services and sacrifices which were all shadows of good things to come, but the body was Christ. It would be endless to par- ticularize. The tabernacle, the mercy-seat, the altar, the table of ehew-bread, the paschal lamb— all these led to him, and derived their importance from the relation. And hence those who deny their typical use have always spoken depreciatingly of them. The Jews were in the infancy of the Church ; and these ceremonies were like pictures placed over the child's lessons : or the vv-hole economy may be considered as a star to the travellers in search of the Consolation of Israel, going before them tdl it stood over where the young child was — and then disappearing. The nwral. This was of universal and perpetual obligation; being founded not on any positive appointment or authority, but in the na- ture of man, and Vac relations between him and God; and between him and his fellow creatures. The substance of it is, to love God pu- premely, and our neighbor as ourselves. Is this unreasonable ? Can God himself dispense with it ? Can he require less? Now this leads us to Christ, first, by convincing us of sin; for hy the law is the knowledge of sin. It is owing to men's ignorance of this law they think so well of themselves. ^ Did they know that it ranks all omissions of duty in the number of sins; that it extends to the state of the heart, as well as of the life ; and to our motives anc principles, as well as our actions, selt-abased they would cry out, " Enter not into judgment with thy servant, for in thy sight shall no man living be justified." Becondly. by showing us our danerer. This results from trans- 2* " 34 JANUARY 18. gression : for the curse enters with all sin. " Cursed is every one that continueth not in all things written in the book of the law to do them." If you were in a room, whei'e there was a dead lion, you need not be afraid. But if while you were walking by, he should come to life, and rise upon his feet, and glare his eye-balJs, and begin to roar, as he revived, you would die with fear. So it was with Paul — " I was alive," says he, " without the law, but when the com- mandment came, sin revived, and I died." Thirdly, by gendering despair of life by it. Here again the Apostle tells us, that his death to the law was also by it. " I throvgh the law am dead unto the law, that I might live unto God." Thus the ex- tremity of the danger makes us call out for a deliverer. Famine lec- tured back the Prodigal to his father's house; and disease drives the patient to apply to a physician, which he w^ould otherwise neglect, and submit to a remedy which he would otherwise reject. " The law is our schoolmaster to bring us unto Christ." The law, therefore, is good if it be used lawfully, and ministers ought to preach it. Some pass under a greater law work than others ; but let none question the genuineness of the relief they have obtained, because they have not experienced much terror and distress. This terror and distress are b\it in the order of means; and the design of them is answered if we are brought to Christ, and acquiesce in his Ralvation. — Every one, therefore, that hath heard and learned of the Father Cometh unto him, and can find encouragement no where else. And him that cometh unto me, says the Savior, I will in no wise cast out. January 18. — " I had not thought to see thy face ; and lo, God hath shewed me also thy seed." — Gen. xlviii, 11. This was the language of the dying Jacob, when Joseph presented to him his two sons, Manasseh and Ephraim. We behold in it his piety. He owns God in his indulgences — He has shown me. Our comforts are sanctified and rendered doubly sweet when we receive them all from his hand. Let others live without God with them in the world; I would acknowledge him in all my ways. Let them ascribe their successes and enjoyments to chance, or to the power of their friends, or to their own diligence and skill; I would give him the glory that is due only to Ids name ; and remem- ber that whatever be the medium of my comfort, he is the source ; that whatever be the instrument, he is the author. " The blessing of the Lord, it maketh rich, and he addeth no sorrow with it." Observe, also, his language ; his expectation was more than ex- ceeded. We remember the sad relation of Joseph's loss, and the gai • ment dipped in blood, by which his grief was deluded, though not relieved. " And he kncAV it, and said, It is my son's coat; an evil beast hath devoured him : Joseph is without doubt rent in pieces. And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days. And all his sons and all his daughters rose up to comfort liim ; but he refused to be comforted ; and he said. For I will go down into the grave unto my son mourning. Thus his father wept lor him." For many years he never dreamed of his survival: J JANUARY 18. 35 bet aJded, "Joseph is not, and Simeon is not, and will ye take Ben- amin airay ? All these tilings arc against me." In process of time, lo-A-ever, all this gloomy couclasion was contradicted: "And they told him, saying. Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob's heart fainted, for he believed tiiem not. And they told him all the words of Joseph, which he had said unto tiiem : and when he saw the waggons which Joseph had sent to carry him, the spirit of Jacob their father revived : and Israel said, It is enough ; Joseph my son is yet alive : I will go and see him before I die." By and by this was fulfilled ; " And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and pre- sented himself unto him ; and he fell on his neck, and wept on his neck a good while. And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive." Something, however, was still wanting. Joseph had sons ; and these would be peculiarly endeared to Jacob. At length he embraces them^ as well as the father — "I had not thought to see thy face; and lo, God hath shewed me also thy seedy Is this the only instance in which God has not only fnistrated the fears, but surpassed the hopes of his people ? When Moses was in the ark of bulrushes, all his parents could have hoped for would have been his preservation, or faUing into the hands of some kind individ- ual, who, affected with his infancy and suffering, would have taken care of him — though they should never have seen him more. But Pharaoh's daughter finds him, and adopts him ; and his mother be- comes his nurse, and he is educated in all tjie learning of Eg}'pt ; and he appears the deliverer and leader of Israel! David said, 1 shall one day perish by the hand of Saul : but after a number ot hairbreadth escapes, he was saved from all his enemies, and sat down upon the throne, '* a wonder unto many." How many are there in whose experience this remark has been exemplified, as to temporal things. They once had no inheritance, not so much as to set their foot on : and all they hoped to gain by their humble effors, was only bread to eat and raiment to put on ; and lo ! he has given them not only subsistence, but competency and af- fluence. And as to spiritual things — the penitent remembers how, wlien awakened out of his sleep, and he gazed on the horrors of his state, there seemed nothing left but a certain fearful looking for of judgment and fiery indignation. How hard did he find it to hope even for deliverance ! But the Lord appeared to his joy ; and not only spared and pardoned him., but enriched and ennobled him : and took him not only into his service, but into his house and into his bosom. But in nothing has this observation been more frequently verified than in the dj-ing experience of believers. They had all their life- time been subject to bondage through fear of death ; a thousand com-^ forts had been imbittered by the apprehension — but this did not affect their safety then; and when their departure was at hand, they were filled with peace and joy ; and had an abundant entrance ministered unto them into the Savior's everlasting kingdom. Some who had trembled at the shaking of a leaf before, have then displayed a cour- age amounting to more than heroism ; and those who had shrunk back from speaking, especially concerning themselves, had shouted r^G JANUARY 19. aloud upon their bedp, and sung of His righteousness. " Ah !" says Dr. Goodwin, "Is this dying ? How have 1 dreaded as an enemy thia emihng friend 1" To die is gain. When the Glucen of Sheba, though accustomed to royal magnifi- cence, witnessed the glory of Solomon, she exclaimed, The half was not toid me. So the believer, after all the reports of the Scripture, all the earnests and foretastes of Heaven, finds it to be a glory yet to be revealed ; and Avhen he arrives at the possession, he will ac- Iniowiedge that eye had not seen, nor ear heard, nor had entered into the heart of man the things which God has prepared for them that love him. I^et all this scatter our doubts, and lead us to say, "Why art thou cast down, O my soul ? and Avhy art thou disquieted within me? Hope thou in God: fori shall yet praise him." Especially Ictus view, through the force of this truth, all our future duties and difficul- ties. We are not to limit the Holy One of Israel. What is impossible to us, is easy to him. His thoughts and ways are as far abo\e ours as the heavens are higher than the earth ; and he is able to do for us exceeding abundantly above all we can ask or think. We have read of an Emperor, who said, he delighted to undertalce enter prises deemed by his counsellors and captains impracticable; and he seldom fiiiled in them. God cannot fail; but he loves to surprise. He, therefore, turneth the shadow of death into the morning. At eventide, says He, it shall be light. January 19. — "And Noah walked with God." — Gen. vi, 9. The Apostle gives us a fine representation of religion, when speak- mg of God, he says, "with whom w^e have to do." We have to do with our fellow creatures in various relations: but morality must be supported by piety, and flow from it. It is with God we have prin- cipally to do. Oar connexions with him, our expectations from him, our obligations to him, are infinitely supreme. Three expressions are observable ns to our walking with regard to God. First, we read of "walking after the Lord." This supposes him to be our leader and example ; and requires us to be followers of him as dear children. " Tliey shall walk after the Lord," says Hosoa. Secondly, we read of walion him ? As a dove. Estimate, therefore, your leUgion by your resemblance ■ to this mmge. Do not judge of your having the Spirit by opinions, but principles ; by impressions, but dispositions ; by gifts, but grace. Some fear they are strangers to the Spirit, because they have not re- ceived it in a particular way ; that is, after great terror and anguish of soul. This is, indeed, sometimes the case; but it is not always so. In this manner the jailer's religion commenced ; but it was not thus with Cornelius, nor Lydia. Whatever distress or horror of conviction we have felt, they are nothing, if they have not brought us to Christ ; and if we have been brought, let us be thankful and rejoice, " if by any means." The best thing is to judge, not by the manner of the operation, but the influence itself, and its effects, or by the fruit of the Spirit ; and " the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Against such there is no law." And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God." January 21. — " And the Lord said unto Closes, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. And when thou- hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered." — Numb, xxvii, 12, 13. Reflections on death can never be unseasonable Avhile we are in a dying world, and a dying church, and are conscious that we our- selves are dying creatures. It is said, God sees no iniquity in his people. But he has threatened to visit their transgressions with a rod. Some tell us, that sin never hurts a believer. But it hurt David and Eli. Moses was also severely chastised. He was very dear to God, and could plead great provocation ; but because he rebelled against his commandment in the desert of Zin, in the strife of the congregation, he was excluded the land of Canaan ; and though he was ver}^ importunate, he could not obtain a repeal of the trying sentenee. But in judgment God remembers mercy. He here orders liim to die ; but the order is attended with three softenings to recon cile him to it. First. He must die — but he shall previouslj^ go up, and " see the land which the Lord has given to the children of Israel." Some might suppose that this would tantalize him, and add to his affliction at the loss ; but it was designed as an alleviation, and it was accepted by Moses as a favor. For this purpose his natural sight continued uninjured; and his extent of vision Avas perhaps also enlarged. Thus not only was his curiosity gratified, but he saw, with gladness and praise, the goodness and truth of God's promise to his people ; while, in type, he hailed the prospect of a better country, even a heavenly, and which he was going to enter. O, say many, apprehensive now of the solemn event, " O ! could we make our douTlts remove, " Could ice but climb where Mosea stood, " These gloomy doubts that rise, " And view the landscape oVj ; " And view the Can?.an that we love, " Nor Jordan's stream, nordeath's cold flooi, *• With unbeclouded eyes! " Should fright us from the shore. " 40 JANUARY 22. And they are generally indulged. And often those have Keen pecu- liarly favored, who all their life-time have been subject lo bondage through lear of death. Secondly. He mut3t die — but this will be ^' a gathering unto his people." To Abraham, and Isaac, and Jacob, and Josejjh, and the Israel of God. These lie so prized on earth, that he chose rather to suffer artliction with the people of God, tlian to enjoy the pleasures of sin for a season. Some had departed that he had known, and numbei-s that he had not known : but he vvas to join them — not in the Kime grave, for he was buried alone, and no one knov/s of his sepul- chre unto tliis day ; but in heaven — not as to his body, but as to his soul, whicii was to be united with the spirits of just men made per- fect. The believer expects a family meeting. There, says he, " There my best friends, my kindred dwell, "There God my Savior reigns." Thirdly. He must die — but " only as Aaron his brother was ga- thered." And are we better than those who have gone before us ? And is there any reason wdiy we should be exempted from their loti The previous removal of the pious, especially those of our own rela- tions, tends to render death more familiar. It comes near enough for us to view it. It enters our very apartments. It also tends to dimJnish our forebodings and despondency. We have seen that God was bet- ter to them than their fears. He was with them in the valley. Their end was peace. They were supported ; they v/cre comforted — and we thank God, and take courage. Why should it not be so with us? It also weakens our attachment to life. We have fewer attractions below, and so many more above. Who has not felt the sentiment. " Let us also go away, that we may die with him." Surely the bitterness of death is past. " I could renounce my all below, " And run, if I were called to go, " If iny Creator bid ; " And die as Moses did." Jaxuaky 22.~" And they said one to another, Did not our heart burn within us, while he talked with us hy the way, and while he opened to us the Scriptures ?"— Luke, xxiv 32. That it^, we have noiP discovered him. How is it that Vv-e did not discover him earlier ? and find him out upon the road ! Why dia we not dir^tinguish him by his very speaking — the manner of it — tlie eflect of it — in touching and animating the heart ? Ah ! my soul, it is thus his teaching is to be known — it is alwaj-g FEiT. And while otiier teachers reach only the ear, he penetrates the heart, and causes it to burn with ingenuous shame, with abhor- rence of sin, with holy revenge, Avith love to his name, with zeal for his glory, and earnestr.css to save sinners. He iihw converses with us by tlie way, and he opens to us the Scripture-, and he docs it in three ways. First, by his dis;)ensations. As the word explains Providence, so Providence illustrates the word How many passages are there in the Bible, the beauty of which we should never have seen, the sweet- ness of which we siinull never have tasted, the force of which we ^should never have felt, had it not been for ce-'-ain events, and those chiefly of an afflictive kind. These drive cs lo the book, never so JANUARY 23. 41 valued as in the day of trouble, and enable us to read with other cye^, and with other light, than before. Secondly, by the labors ot^ his serv'ants. He replenishes his minis- ters tJiat they may dispense to others; he gives them the tongue ot" the learned, that they sliould know how to speak a word in season to him that is Aveary. It was in the temple David wished to inquire; it was when he went into the sanctuary of God, that he seized a clue which enabled him to unravel a mystery which had so con- foundcd'and distressed him before. And wiiile hearing the word preacheJ, have not our doubts been often solved, our fears dispelled, our fliith and hope strengthened ? That vrhich was general before, has been particularized ; that which was distant, has been brought home to our appreheiisions ; that which was read without impression or notice, has become significant and interesting. How often has the Angel ol'the Church, like Hagar's angel, openeTi our eyes, and shown us the well. Thirdly, by the agency of his Holy Spirit. " He shall lead you mto all truth." Means do not render his influence needless— revela- tion itself does not. David had the word of God, but he kneeled and prayed, " Open thou mine eyes, that I may behold vrondrous thinga out of thy law." The dial tells us the time, but the sun must shine upon it ; the compass enables the mariner to steer, but i:ot if it be placed in the dark. " In thy light v.-e shall see light." Here is the promise at once to d.-rect and encourage. " If any man lack wisdom, let him ask of God, who giveth to all men liberally and upbraideth not. and it shall be given him." What is the reason why many, in the greatness of their folly, for ever go astray ? They do not trust in the Lord v\ath all their heart, but lean to their own understand- ings; while the Avay-faring man, though a fool, errs not therein; because, made sensible of his ignorance and insufRciency, he in all his ways acknowledges God, and God himself directs his'paths. Ja-n-uaky 23.—" Knock, and it shall be opened unto you."— Luke, xi, 9. It is needless to prove, tliat by this action our Savior intends prayer. But see the simplicity and fimiliaritv of his comparisons, and wonder not that the common people heard him gladly. Volumes have been written upon the subject of prayer; but he who spake as never man spalce, comprises every thing in one word— knock. The allusion is to a person who wishes to excite attention, in order to obtain relief— he knoclrs. Where are we to knock ? '' I am," says the Savior, " the door.*' I am the way, the tmth. and the life : no man cometh to the Father but by me." When are we to knock ? " :\,Iorning, and evening, and noon," savs David, " will I piay and cry aloud." '" Prav without ceasing." says Paul. And, says our Lord, " ^len ought always to pray, and not to tamt." ' A - ' For what are we to Icnock? AVe may in every thing, by prayer and Fupplication, make known our requests unto God. °But we are supremely to implore all spiritual blessings, because these are bless- 42 JANUARY 23. ings for the soul and eternity. Seek ye first the kirgtlom of GoJ ana his rif]^hteousness. How are we to knock ? Lvporiunatchj — we cannot knock too loud. Prayer is nothing, unless it be sincere and earnest. God -will not re- gard the address we ourselves do not feel. Jacob said, " I will not let thee go, except thou bless me:" and he prevailed. How? Per- severingbj. The Lord does not alway immediately appear to our joy. '' I waited patiently lor the Lord," says David, " and at last he inclined his ear unto me, and heard my cry." And, " blessed," it is paid, " are all they that wait for him." But though it be a good tiling for a man not only to hope, but quietly to wait for the salvation of God, it is often no easy thing. The delay is trying in itself; but circumstances may render it more so. While standing at the door, the weather may be foul ; or those passing by may laugh and insult, for they are full, and have need of nothing : or, he may be weak, and ready to faint. And what, while thus exercised, can keep the man knocking and waiting ? Kothing but a sense of his wants. They are so pressing that he must succeed or perish. Nothing, but hope, This hope may be sometmies very weak. But a degree of it, if it only amounts to a mere possibility, is necessary to preserve him from aban- doning his suit, and saying, " What, should I wait for the Lord any longer?" More, however^ is desirable and attainable: and here is enough to say to him, " Wait on the Lord, be of good courage, and he shall strengthen thy heart : wait, I say, on the Lord." Here is the command — " Knock." Here is the promise — " It shall be opened." But how shall I plead? I knock and long for audience — and yet I draw back, and seem afraid to be seen. For, wliat can I say ? What does the beggar sa}^? He is not at a loss. He knows a fine dress is not necessary — it would be contemned. Yet he can express his mean- ing, and his wants and feelings make him eloquent. Begin, then, and say — " Eiicourag'd by thy word I " Waits at thy mercy's door ' " Of promise to the poor, " No hand, no heart, O Lord, but thine, " Behold, a begg-ar, Lord, | " Can help or pity wants like miue." Yet add— " The begi^ar's usual plea, I " I know thou wou! J.'t disdain ; *' Relief from men to gain, | " And pleas whicli move thy gracious ear, " If offered unto thee, " Are such as men would scorn to hear." There are five of these pleas urged by others, whicli you must completely reverse. How often does the beggar plead his former condition — '•' He ha? seen better days : and once had a sufficiency for himself and others." But this must be your language — « I have no right to say, I " When I possessed more : " Tliat thouffh I now am poor, " 'I'hou kuow'st that from my very birth ** Yet onre there was a day 1 " I've been t!ie poorest wretch on earth." How often does the beggar plead his innocency or goodness — " 1 liave been reduced, not by my fault, but by misfortune; and deservi pity rather than censure." But your language must be — '■ Not can I dare profess, I " My faults have been but few '• As beg^jars often do, " If ihou shouldst leave my soul to starve, • Thoiig'ii^great is my distress, | " It would be \\ hat i well deserve," JANUARY 2i. 43 How often does the beggar plead the unusualness of his applica- tion— " This is not my practice : it is the first, and shall be the last time of my importuning you." But your language must be — " 'Twere follv to pretend I " I'll trouble tliee no more ; " I never beirg'tl before ; " Tliou often hast reliev'd my pain. " Or if thou now befriend, 1 " And often I must come again." How often does the beggar plead the smallness of the boon — " A very little will suffice me : I ask only a trifie." But your language must be — " Tlioufrh crumbs are much too good I " ily soul can satUfy. '• For such a dog as 1, * O do not frowu and bid mc go, " No less than children's food | " I miKst have all tliou canst bestow.' Men, so limited are their resources, are afraid of more applications than they can relieve : and, therefore enjoin the suppliant secrecy ; and he promises concealment. But your language must be — " Nor can I willing be I " Their wants and hunger feel ; " Thy bounty to conceal " I'll tell lliem of thy mercy's store, " From others who, like me, | " And try to send a thousaud more." And he will be delighted with this. He commands you to spread his goodness, and to invite all the ends of the earth ! ! " Thy thoughts, thou only wise ! I " Above the earth extend ; " Oar thoughts and ways transcend, " Such pleas as mine men would not bear, " Far as the arched skies | " But God receives a beggar's prayer." Ja.vuary 24. — " Thy blessing is upon thy people." — Psalm iii, S. — He has a people, and we need not ascend into heaven and ex- amine the decrees of God to know who they are. The Bible is our book of life ; there the hsirs of glory are written, if not by name, yet by character; and " we are tiie circumcision," says the apostle— " who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." By the Scripture let us judge ourselves, and be anxious to ascertain whether we are in the number of his people, for they are the most important and enviable people upon earth. They are not commonly distinguished by any worldly great- ness, and they have many enemies who consult their injury j but the blessing of God is upon them. — Upon their mercies. This takes the curse out of them, anil gives them a relish never tasted in the comforts of others. " 1 will bless thy bread and thy water." — Upon their trials. And they as much need a blessing upon their daily rod, as upon their daily bread. Without this ou^ afflic- tions will do us no good, yea, they will prove injurious, and leave us more careless and impenitent ; but by means of this they will turn to our salvation, and yield the peaceable fruits of righteousness to them that are exercised therewith. — Upon their labors. " Thou slialt eat the labor of thy hands; happy shalt thou be, and it shall be Avell Vv'ith thee." Without this, in vain we rise up early, and sit up late, and eat the bread of sor- rows ; it is he that giveth his beloved sleep. It matters not what we sow, if he does not give the increase ; or what we bring home, if he blows upon it ; or "what we gain, if Ave " put it into a bag with 44 JANUARY 25. holes," " Tlie blessing of the Lord, it mal.eth rich ; and he addeth no sorrow with it." —Upon thcir/aj/n7ie5. The house of Obed Edom was blessed for the sake of tiie ark, and the thing was publicly known. " 1 have been young," says David, "and now am old, yet I have never seen the righteous forsaken, nor his seed begging bread." The genefation of the upright shall be blessed. — Upon their souls. Thus they are blessed with light, and liberty, and strength, and peace, and joy ; yea, they are blessed with all spiritual blessings in heavenly places in Christ." O, Christian, is this thy experience and portion ? Rejoice and be gi-ateful. What can equal the blessing of God ! But remember how it comes upon you. The source is his free and boundless grace. The medium is the Lord Jesus ; he is the w^ay from God to us, as well as from us to God. Remember liow it is insured — by the truth of Hie promise and His oath. Of this, reminding him, you may plead as Jacob did, " And thou saidst, I will surely do thee good." Rem(^mher, also, how it is to be enjoyed — in the use of means, and in obedience to his will. " Blessed are they that do judgment, and .-. " keep his commandments at all timei O my soul, put in ibr a share, and pray, " Bless me, even me also, O my Father." He will not, cannot refuse. " Their hearts shall live that seek God." January 25. — ''And it came to pass after these things, that one told Joseph, Behold, thy father is sick : and he took with him his two sons, Manasseh and Ephraim. And one told Jacob, and said. Behold, thy son Josejjh cometh unto thee : and Israel strengthened himself, and sat upon the bed." — Gen. xlviii,l,2. After a very cloudy day, Jacob has a clear and calm evening, and it is but an evening. He is now called to go the way of all the earth: but his end is peace. Some die sudden]}^ But the more common road to the house appointed for all living, is down the nar- row, miry, da.rk, dismal lane of sickness. The former is a privilege to the individual him.self, saving him from " the pains, the groans, the dying strife:" but the latter befriends more his ui-xllilness by affording him opportunities to exercise the graces of the Holy Spirit, and shov;ing how religion ca:i sustain when every other supj)ly fails, and refresh when every other spring of comfort is dried up. But we are not to choose for ourselves; and if we can hope that the Savior Avill receive us to himself, we may well leave the when, the where, and the how, to his wise and kind care. When sickness seizes persons in early life, and rem.oves them in the midst of their days and usefulness, we seem surprised. Yet v/hercfore? Are not all our days vanity? And if, by reason of strength, they be fourscore years, is not their strength labor and sor- row? What, then, can we expect at one hundred and forty-seven? Jacob had some time before kept his bed, and Joseph had visited him; but seeing no immediate danger of death, he had returned. Now the case assumes a more threatening character, and he is re- culled. Doubtless thcv had sent to another being, saying, " Lord JANUARY 25. 43 behold he wliom thou love^t is sick ;" but they cio well to infcrm Joseph ; and Josejh immediately leaves his public aftairs, and has- tens to visit him. To visit the sick is a duty. If it affords the sufferer no effectual relief, it is soothing to show our regard, our sympathy, and our readiness to help. It is ahvay profitable to ourselves, and tar better than it' going to the house of mirth. For here the heart is made betfe-, more serious, and more soft. Hence the dying bed is shunned by infidel and worldly companions, who love not to be reminded how soon the condition of others may be their own. How affecting is it to visit a fellow creature, the progress of whose disorder is saying to corruption, thou art my father, and to the worm, thou art my motlier and my sister. But O ! to see a dear friend, a beloved relation, a revered parent, sinking under the decays of na- ture, and the violence of disease ! It is a sick, dying Jather, who had trained him up under an affection too partial, that Joseph visits. Though death does not follow the order of nature, but the ap-point ment oi' GoJ ; }et, while parents are living, there seems to be some- thing between us and death ; but when they are removed, his course seems opens to us ; and we naturally deem ourselves the next objects of assault. Joseph goes not alone, but takes his two sons, Manasseh and Ephraim, with him. It was wise and well in Joseph to take these youths away from the splendor of a court, to see the end of all men; to view a dying bed dignified with more than a palace could bestow; to show them, at their entering the world, a servant of God departing out of it; to enable them to receive his admonition and blessing; and to be reminded, that though born in Egypt, Egypt was not to be their home, but while incorporated with strangers, they were to seek the heritage of Jacob, God's chosen. How much wiser and better was this, than the conduct of many parents, who, instead of bringing them up in the nurture and admo- nition of the Lord, conduct their children into scenes of gayety and dissipaticn, exciting and feeding the pride of life, and making provi- sion for the flesh to fulfil the lusts thereof. We mourn over children that are bereaved of their parents: yet one is sometimes tempted to wish the removal of some wretched fathers and mothers — hoping, that if these examples and teachers of evil were withdrawn, their children would find it good to bear the yoke in their youth, and that the Lord may take them up. The worst orphans are those who have wicked parents alive ! What a dreadful meeting will there be here- after between their offspring, and those fathers and mothers who not only neglected their souls, but taught and encouraged them to go astray ! Not that we would have children confined to religious pri- sons, or even cells. Hinder them not from seeing and enjoying what- ever is pleasing and instructive in the ^vorld of nature, and the won- ders of art. Keep them not in a frozen region, that shall chill and check every harmless budding of mind and affection. Let your piety itself be inviting, not rebuking and repulsive. But, O ye parents, keep them from infidel books; from vicious associates; from every path of the destroyer. Allure them to the Bible, to the Throne of Grace, to the grave of friendship, to the chamber where a dying Jacob is wailing ibr Gobi's salvation — to every place where they are hkely 46 JANUARY 20. to meet Him, who says, " I love them that love mc, and they that seek me early shall find me." January 26. — "He that hath wrought us for the self-same thing is God, who hath also given unto us the earnest of the Spirit." — 2 Cor. v, 5. This self-same thing is nothing less than the final blessedness of the righteous, which, though it dotli not yet fully appear, is expressed in the Scripture by various names and images. It is called in the preceding verses, " A building of God, a house not made with hands, eternal in the heaveiijij" and also " hie." " Mortahty shall be sAval lowed up of lifeP With regard to this, the apostle reminds us of God's work, in our preparation for the whole ; and of God's gift, in our possession of a part. The preparation is not natural to us. We are not born Christians, but made such ; and the operation is no less than di\'ine. Creatures have not done it, nor have we done it ourselves. It is above the poAver of education, example, and moral suasion. He that hath wrought us for the self-same thing is God. But the work is as necessary as it is divine. In vain should we have a title to glory, without a meetness for it. Every office, every state, requires a qualification for it ; and the higher the state and the office, the more important and difficult the qualification becomes. Happiness is not derivable from any thing, without a suitableness to it. It does not depend upon the excellency of the object, but the conformity of the disposition. The acquisition must be icanted, desired^ hoped fov^ before it can gratify and con- tent. Have I, then, any thing in me that could find happiness in the heaven of the Scriptures? If He has wrought us for the Avliole, he has bestowed upon us a part. He has given us^ also, the earnest of the Spirit. The earnest is not only to insure — it is a portion of the payment ; and so is distin- guishable from a pledge, w^hich is returned at the completion of the agreement ; for the earnest remains, and goes on as a part of the bar- gain. This is very instructive. It tells us that what the believer has here, in the possession and influence of the Spirit, is not only indica- tive of heaven, but like it, and a degree of it. Is heaven perfect knowledge ? The eyes of his understanding are now opened ; already he spiritually discerns, and in God's light sees light. Is it perfect holiness ? He is already delivered from the power and love of every sin ; he is renewed in the spirit of his mind ; he delights in the law of God after the inward man. Is it perfect happiness? exceeding joy ? fulness of joy ? pleasures for ever more ? But even now, blessed are the people that know the joyful sound. There remaineth a rest for the people of God— but " we which have believed do enter into rest." They shall enter into peace — but now they have a " peace which passeth all understand- ing." They shall enter the joy of their Lord— but now, " believing, they rejoice with joy unspeakable, and full of glory." They will then join the spirits of just men made perfect — but the saints are now their companions and their delight. They will then dwell in his house, and be still praising Him— but they are already attempt JANUARY 27. 47 ing and commencing this work. '• I will blesg the Lord at all times, his praise shall continually be in my mouth." Such experience is it that weans them from the world, and makea them willing to depart. Heaven is not a distant, unknown good. They are come to the city of the living God. They are partakers of the glory that shall be revealed. They have everlasting life. jAXfARY 27. — " Aud the inhabitant shall not say, I am sick." — Isaiah jucxiii. 24. Who can say so here? How many of our fellow creatures, the subjects of infirmity, languor, and nervous apprehension, are saying, " I am made lo possess months of vanity, and wearisome nights are appointed to me. When I lie down, I say. When shall I arise, and the night be gone ? I am full of tossings to and fro until the dawn- ing of the day." Another is " chastened, also, with pain upon his bed, and the multitude of his bones with strong pain ; his flesh is consumed away that it cannot be seen, and his bones that were not seen, stick out ; yea, his soul draweth nigh mito the grave, and hia life to the destroyer." There are few, perhaps none, who never feel indisposition or siclmess. Sickness is the effect of sin, which brought death into the world, and all our wo. It now (under the providence of God, which is not only punitive, but salutary) subserves various purposes. It is taken into covenant, so to speak, with the godly, and is one of the paths ot the Lord, which to them are all mercy and truth. It checks them in going astray. It frees them from many a temptation arising from more intercourse with the world. It gives them the most sensible proofs of the care, and kindness, and fidelity of their Lord and Savior. He knows their frame, and has promised to be with them in trouble, and to comfort them on the bed of languishing — yea, to comfort them as one whom his mother comforteth ; and she, while none of her chil- dren are neglected by her, will be sure to pay the most tender atten- tions to the poor little aching invalid. Yet sickness is an evil in itself, and it is trying to flesh and blood. It not only deducts from the relish of all, and prevents entirely the enjoyment of some of our outward comforts ; but it injures, it hinders the performance of a thousand duties, relative, civil, and religious. It also often brings a gloom over the mind, and genders unworthy apprehensions of God, and misgivings of our spiritual condition. It not only shuts us out from the loveliness of nature, but from the public means of grace, and fiHs us with a mournful pleasure at the thought of seasons when we went in company to the house of God, with the voice of joy and gladness to keep holy day. Hence Hezekiah, anxious to ascertain his recovery, asked, " What is the sign that L shall go up to the house of the Lord ?" How feelingly has Walts described the Lord's prisoner when the Sabbath comes. ** Lo' the sweet day of sacred rest returns, " — — But not to me returns * Rest with the day. Tea thousand hurrj'ing thoughts »' Bear me away tumultuous, far from heaveu " And heavenly work; alas! ficsli drags me down " From things celestiaJ,aud confines my sense 48 JANUARY 28. " To present maladies. Unhappy state! " Where the poor sj)irit is siihdued t" endure " Unholy idloness; and painful absence " From God and hcav'n, and angels' blessed work; " And bound lo hear the agonies and woes, *' That sicklj' flesh, and shutler'd nerves impose." Well, soon the warfare with the body w^ill be accomplished, and we shall put ofl^ the flesh, and be in joy and felicity. And as tliere will be no more sin, neither will there be any more pain ; for the former things are all passed away, A union with the body, were it to rise as it now is, would be dreaded, rather than desirable. But the body will not only be raised, but improved; improved beyond all our present coii.nrehension, but not beyond our present belief. For we can trust Him who has assured us, that though it be sown in weakness, it shall be raised in power ; though it be sow^n a natural body, it shall be raised a spiritual body; and that this corruptible shall put on incorruption, and this mortal shall put on immortality. We shall bear, not the image of the earthly, but of the heavenly. Our bodies will not be made like the body of Adam in Paradise, but like the Savior's own glorioug body, according ^o the working whereby he is able even to subdue all things unto himself. No burdens, no depressions then ! No clogs, no confinements ! No animal wants ! No debasing appetites ! No unruly passions ! No flattering heart! No aching head! "The inhabitant shall no more say, I am sick." " These lively liopes we owe I " We would adore his g^race below " To Je«us' dying love : | " And sing his power above." January 23. — " In the wilderness thou hast seen how the Lord thy God bare thee, as a maa doth bear his son, iu all the way that ye went,'' Deut. i, 3i. The image is parental. In another part of this book the reference is to a parent bird; " As an eagle stirreth up her nest, fluttereth over her young, spreadet.h abroad her wings, taketh tliem, beaicth them on her wings, so the Lord alone did lead him." Here the allu- sion is to a human parent, and it is worthy of remark how often the allusion is made in the Scriptures. Thus to mention a few of them: " Like as a father pitieth his children, so the Lord pitieth them that fear him." " I will spare them, as a man spareth his own son that servetb him." " If ye, being evil, know how to give good gifts unto yom children, how much more shall j^our Father, who is in heaven, give good gifts to them that ask him ?" The softer sex is also adduced, and matei^nal tenderness supplies feeling, as well as thought. " As one whom his mother comforteth, so will I comfort you." " Can a woman forget her sucking child, that she should not have compassion on the son of her womb ? Yea. she may forget, yet will not I forget thee." Observ^e the image which ISToses here employs. It regards a child, a young child; for it is too weak to go alone — it is borne. The fattier is here mentioned, not the motlier ; for the action of bearing requires strength, rather than tenderness. The mother may have been dead. When one parent is called to supply the place of both, an increase of care and kindness becomes necessaiy, and is socn fc!t. JANUARY 28. 49 Imagine, therefore, an Israelite — deprived in his journey through tlie wilderness of the companion of his life — perhaps as soon as she had brought him forth a sen — perhaps in consequence of it. The child, thus bereaved, is endeared by the decease of the mother, and he takes it and bears it. How ? Sometimes in his arras, and often in his bosom. How? Tenderly, softly — now pressing it to his hps, now soothing its cries, now lulling it to repose — feeding it, defending it supplying all its wants ! All this God does in reality, and infinitely more. What is the goodness, the gentleness, the care of the tenderest being on earth, compared with the disposition and kindness of God toward his poo- pie ! When an image is applied to God, v%^e m.ust separate from it all its imperfections. A father may be unable to defend a child ; he is som.etimes absent from it; he cannot alwa^^s be awake and in- specting it ; he may be ignorant of the cause" of its complaint ; he may not know what is good for it ; he may decline in affection, and become heedless and negligent; he may become cruel, and abandon his charge. But nothing of all this can apply to Him, who bears us in all the way that we go. Yea, we must not only strip the image of imperfection, wlien we apply it to God, but we must attach tifit divinity. Every human relation, however complete, is yet finite in its exercise and excel- lence ; but his attributes arc injiniie. His love passeth linowledge. " He is able to do tor us exceeding abmidantly above all that we can ask or think." Weir, hast thou seen in the wilderness how the Lord thy God bare thee, as a man doth bear his son, in all the way that ye went? Let the sight affect your admiration, and induce you to exclaim, " Lord, v.'hat is man, that thou art mindfol of him, or the son of man, that thou visitest him ?" We talk of condescension ; but what is the difference between one creature and another— one worm and another ? But what is God ! what are we ! how mean, unworthy, guilty ! Let it draw forth Your gratitude, and call upon your soul, and all that is within you, to bless his holy name. •' To him that led his people in the wilder- ness; for his mercy endureth for ever." — Let it encourage you. You are not yet come to the rest and the inheritance which tJie Lord your God giveth you ; but he is with you in the way, and with you as your father ; engaged to do all that such a relation requires. He has said, " I will never leave thee nor forsake thee." Reason from the past to the future, and " because he has been your help, therefore under the shadow of his wings rejoice." Let him be Your example. Job was a father to the poor, not a tyrant, or an overseer. Be hind^ as well as bountiful. Be ye followers of God. In him the fatherless findeth mercy ; let him find it in you also. " Be ye merciful, even as your father in heaven is merciful." Recommend him to others, and say to them, " Come with us, and we will do you good, for the Lord hath spoken good concerning Israel." Oh thai the young who are entering this wilderness world would place them- selves under his care, and beseech him to be the guide of their youth. Oh that the bereaved would think of Him who can more than repair Vol. I. 3 50 JANUARY 29. the losses which make them bleed. " When my father ana my mothei forsake me, the Lord will take me up." January Ji9.— " And shall leave me alone; and yet I am not alone, because the Father is with me." — John, xiv, 32. There is a relation between Christ and Christians, and a conformity founded upon it; so that what He says, they may subordinately adopt as their own language. There are cases in which they may be alone — and there are cases in which they ought to be alone — and there is one case in which they must be alone ; and yet they are not alone, because the Father ls with them. They may be alone by the dispensations of Providence. By death, lover and friend may be put far from them, and their acquaintance into darkness; and bereavements may force from solitude the sigh, " I watch, and am as a sparrow upon the house-top." They have often been driven out of society by the wickedness of power. ' Their connexions have abandoned them through falseness, or deserted them through infirmity. And this is no inconsiderable trial. Our Savior felt the desertion of his disciples, and said, " I looked for some to take pity, and there was none, and for comforter, and found none;'- but looking upward, he said, " 1 am not alone, for the Fatlier is with me." Joseph was separated from his family, and sold into Egypt; but the Lord was with Joseph. John was banished into the isle of Patmos; but there he had the visions of the Almighty, and was in the Spirit on the Lord's day. " At my first answer," says Paul, " no man stood by me, but all men forsook me ; notwithstanding the Lo7'd stood by me, and strengthened me." Yes, whoever dies, the Lord liveth. ^Whoever fails us, He is firm. " He is faithful that hath promised. He hath said, / will never leave thee nor forsake ihee." They ought to be alone by voluntary solitude. Not that "hey are to become recluses by abandoning their stations, and shunning inter- course with their fellow creatures. The Christian life is a candle ; but a candle is not to be placed under a bushel, but on a candlestick, that it may give light to all that are in the house ; and our light ia to shine before men ; and they are to see our good worl\!=, and glorify our Father who is in heaven. But occasional and Ji^equent retire- ment for religious purposes is a duty, and it will be found our privi- lege. We shall never be less alone than when alone. " Go forth," saith God to Ezekiel, " into the field, and there will I talk with thee." Isaac, at eventide, was meditating in the field wlicn the Lord brougl.t him Rebckah. Jacob was left alone when he " obtained power with (iod," and with man, and prevailed. Nathanael was seen and en- couraged under the fig tree. Peter was by himself praying upon the house-top when he received the Divine manifestation. If the twelve patriarchs, or the twelve apostles, lived near us, and their presence drew us off from our closets, their neighborhood would be a serious injury to us. No creature can be a substitute for God. And it is alone we hold the freest and fullest communion with him. It is there tJie secret of the Lord is with as, and he shows us his covenant. JANUARY 30. 51 There we become acquainted with ourselves. There we shake off the influences of the world. It is good to be there. " Be earth with all her scenes vvithdrawu ; •' Let noise and vanity be gone ; " In secret silence of the miud, " My heaven, and the,re my God, I find." — Men may hve in a crowd, but they must die alone. Friends and ministers can only accompany us to the entrance of the pass. None of them can speak from experience, and tell us what it is to die. And it is a way we have not gone ourselves heretofore. But the Chiistian he/'e, though alone, is not alone. " Yea," says David, " though 1 Avalk 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." " Death is a melancholy day •' To those that have uo God." '■ But how must it be softened and cheered to those that havfi ? 0 to have a God, the God of all grace, at hand, a very present help in that time cf trouble ; laying underneath his everlasting arms ; shedding around the light ol' his countenance ; communicating the joy of hi.s salvation ; and insuring the glory to be revealed — in ways beyond all our present experience and thought ! " O my God, what time I am afraid. I will trust in thee. Thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterward receive me to glory. Whom have I in hea- ven but thee, and there is none upon the earth I desire beside thee. My flesh arid my heart faileth, but Goa is the strength of my heart, and my portion for ever." January 30. — " And when the angel which spake unto Cornelius was de- parted, he called two of his household servant;', and a devout soldier of them that waited on him continually; and when he had declared all these things to them, he sent them to Joppa." — Acts, x, 7, 8. Such was his obedience to the heavenly vision. It was immediate, and well executed. He did not himself go for Peter. This he would have readily done, but was ordered by the angel to send; and his presence w^aa proper and necessary at home. He was a man in office : and in com mand. He had a weighty trust reposed in him j and we are to abide with God in our callings. The messengers he employed were two of his household servants, which shows him to have been a man of some estate, beside his pro- fession, and a devout soldier of them that waited on him continually. Observe here — the officer himself was a devout man, and he has not only devoted, but devout soldiers. The master was godly, and the Bervants are the same : for it is said, Cornelius feared God with all his house ; like Joshua, who said, " As for me, and my house, we will serve the Lord." This correspondence between the head and the members of the family, may be accounted for in two ways. First, such a man will choose, as far as he can, those that are religious to attend him— saying, with David, " 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.'* 52 JANUARY 31. And secondly, he will be likely to render them such, if they are not Buch when he engages them. For he will be sure to use all the meana in his power : and his own temper and example will harmonize with his efforts : and the grace of God, which he will never fail to implore, will honor him. Tims, they who are blessed, are also blessings, and for them the desert rejoices as a rose. Some are favored by their op- portunities and talents, to cultivate a large expanse of barrenness : but let us see, let us all see, whether we cannot convert a small spot at least, from waste, to smiling verdure : cultivate, if not the neigh- boring moor, yet a cottage garden, and let the traveller say, " The blessing of the Lord be upon thee." Many a domestic has been thank- ful that he ever entered a pious family : there he has been made wise unto salvation, and has become a child of God, by iaith in Christ Jesus. What a disgrace is it for a Christian master and mistress to let a servant leave their family unable to read the Bible ! " So, having declared these things to them, lie sent them to Joppa." Here we have, not a harsh injunction to a trembling slave ; not a bare order, couched in a few unexplained terms ; not the sealed instruc- tions, the orders of a tyrant, who is to be implicitly obeyed, and is afraid to trust. Here is intercourse, openness ; here is confidence in the master, reposing on principle in the servants. How happy, where the distinctions of life are preserved — and they are to be preserved ; and yet there is union and harmony, and condescension, and kind- ness ; and unreserve on the one side, and respect and obedience, with- out encroachment, on the other. How happy where authority is softened by gentleness, and submission by love: where indulgence breeds nothing like irreverence, and goodness is rewaided by dili- gence and fidelity. And in what connexions, in what families, is all this most hkely to be found? "Men do not gather grapes fiom thorns, nor figs from thistles." Piety is the spring, the guard, th^ refinement, the glory of morality. January 31. — " And he cried unto the Lord; and the Lord showed him a tree, which, ^Yhen he had cast into the waters, the waters were made sweet." Exodus, XV, 25. It is useless to inquire what kind of tree this was, and whether the effect was produced by a quality inherent in the wood, or by a miracu- lous application— the latter is far the most likely. But it has been disputed whether this transaction was designed to be an evangelical type. Perhaps it is impossible to determine this, and it is unneces- sary. We shall only derive from it an illustration of a very interest- ing subject, in which we are fully justified by the words of the apos- tle^to the suffering Hebrews: " Consider him that endured such con- tradiction of sinners against himself, lest ye be wearied and faint in your minds." We, like these Jews, are travelling through a wilderness. In our journey we meet with bitter waters. These are the troubles of life, personal and relative. These are very distasteful and offensive to flesh and blood. But they maybe rendered drinkable. In other words, we may be able to endure the afflictions of life— yea, we may even JANUARY 31. 53 acquiesce in them ; and not only so, but glory in tribulation also. But how can this be clone ? Here is the secret — " The cross on which the Savior died, " And conquered for his saints; «■ This is the tree by faith applied, *' That sweetens all compluiuts. '• Thousands have proved the bless'd effect, ♦' No longer nioura their lot; Wiiileon his sorrows they reflect, " Their own are all forgot. While they by faith behold the Crose, " Though many griefs they meet, They draw a gain from every loss, " And find the bitter sweet." Let US see how the Savior's sufferings will alleviate ours. It is some relief, in distiess, that others are exercised in the same way. Individuality of wo looks ominous; it is appalling to be singled out lilve a victim deer from the whole herd, and suffer alone. Thus the apostle tells the Corinthians that no temptation had taken them but such as is common to man ; and Peter also tells the sufferers he ad- dressed, that the same afflictions were accomplished in their brethren that were in the ^vorld. So it is — whom the Lord loveth. he chas- teneth. This has been the case with even his most eminent servants. And even his " dear Son," in whom his soul delighted — he, even he, did not escape. And shall we dread the fellowship of his sufferings ? But if there is something to affect the mind, even in the reality of his passion, there is much more in the greatness of it. In general, our groaning is heavier than our complaint; and we are prone, f-oni our selfishness and ignorance, to imagine our trials pre-eminent. He could say, Behold, and see if ever there was sorrow like unto my sorrow. In our sorrows w^e have alleviations. Ours are not per- petual, but his continued through life. Ours are not universal ; but he suffered in every part that was capable of suffering — he was a man of sorrovrs. Ours are not forelcnown ; but his were all laid out in prospect, and he suffered in apprehension, as well as reality. No tongue can express, no understanding conceive, what he bore when his soul was exceeding sorrowful, even unto death ; and his sweat was, as it were, great drops of blood falling to the ground ! " Now let our paius be all forgot, j " Our sufferings are not worth a thought, " Our hearts no more repine ; | " When, Lord, compared with thine." We must also think of the dignity of this sufferer. We commonly and properly feel more for those wdio are reduced in life, than for those who have never enjoyed a better estate, becau-se the penury is imbittered by previous affluence. Job considers his former greatness as an enhancement of his fall, and contrasts, with the honors shown him in his prosperity, the insults now offered him by those whose fathers he would not have set with the dogs of his flock, " Thev were children of fools, yea, children of base men ; they v.^ere viler than the earth. And now I am their song ; vea, I am their by- word. They abhor me ; they flee far from me, anci spare net to spit in my face." Jesus was tlie Lord of all ; and all the angels of God wor- shipped him. Yet was He despised and rejected of men ; he was buffeted, scourged, spit upon ; and not only the scribes and elders, but the soldiers, the common rabble, and the ^•ery thieves, set him at nought, and vilified him. But who and what are we? Our foun- dation is in the dust. Man is a worm, and the son of man is a worm ; and it is condescension in Grod to have any thing to do vv^ith him, or to deign even to chastise liim. '• What is man that thou 54 FEBRUARY 1. sliouldest magnify him? and that thou shouldest set thine heart upon him ? And that thou shouldest visit him every morning, and try him every moment ?" But the great may render themselves i^orthy of their humihations, and often have been righteously punished. We sufi(3r justly, be- cause we sufier the due reward of our deeds. Good men themselves cannot complain, or even wonder, at their afilictions, when they con- sider their years of irrehgion, and their sins, since they have known God, or rather have been known of him — for who can understand his errors? In the sudden and awful death of his two sons, Aaron he.d his peace ; he had just before been aiding to make the golden calf. David had been recently guilty of adultery and murder ; when, vnerefore, Absalom, his own son, as well as subject, rose against him, what could he but say of his offended God, Here 1 am ; let him d& to me what seemeth good unto him. This consciousness also induced him to say, Let him alone, for the Lord hath bidden him, when Shimei cursed him, and Joab offered to go and slay him. I will bear the indignation of the Lord, because, says the Church, I have sinned against him. But this man did nothing amiss ; he was harmless, holy, separate from sinners. He could make the appeal to all his adversaries. Which of you convinceth me of sin ? Yet he suffered — suffered, though innocent ; and was led as a lamb to the slaughter. His sufferings, therefore, were for us. only and entirely for us — and what can be more relieving in our sorrows, than to consider the benefits we derive from his? Such is the benefit of an atoning Sacri- fice, by which we are delivered from all condemnation, and have peace with God, and access to him. What are trials ? when there is no wrath in tliem ; when they are only the effects of a father's care — the bitterness of death is past. Such is the benefit of a sympa- thizing Friend, Avho, from his own experience, can be touched with the feelings of our infirmities — for in that he himself hath saffered, being tempted, he is able also to succor them that are tempted. Such is the benefit of an Example, which shows us how to act and h':^w to feel in the hour of trial — for he also suffered for us, leaving us an example, that we should follow his steps. Such is the benefit of Divine Influence ; for by dying, he obtained for us tlie dispensation of the Spirit, which is therefore called his Spirit, and without the sup- ply of which, we must fail and sink — but his grace is sufficient for us. How encouraging, too, is it to think of the issue of his sufferings. For the joy that was set before him, he endured the Cross, despising the shame, and is set down at the right hand of the Throne of God Your sorrows also will have an end — and the same end. It is a faith- ful saying: for if we be dead with him, we shall also live with him ; If we suffer widi him, we shall also be glorified together. February 1. — "Do ye now believe?" — John, xvi, 31. Tms was in reply to the profession of his disciples. They had said unto him, "Now speakest thou plainly; now we are sure that thou knowest all things — by this we believe that thou earnest forth from God." It is not easy to lay the emphasis with perfect certainty ; and yet FEBRUARY 1. 85 according as k is laid, tlie language will strike us with some shades of difference. j. t n We may consider the words as an inquiry. Do ye now beiievel 1 have a ri^ht to ask, and 1 do ask." He is not inattentive to our condition, and experience ; our deficiencies, and improvements. And thoucrh he needeth not that any should testify of man, because he know'eth what is in man, yet lie will know these things Irom ourselves; that we may be urged to consider— and be affected with our own communications. We may consider them as a censure. " Do ye now believe i You ought to have believed long— yet, hitherto it would seem, according to your own avowal, you have not: that is, as you ought to have done, and as you might have done. How strange and blamable, that, with all your advantages, vou have been, even down to this hour, filled with hesitation and doubts." For he can reprove, as well as encourage. Do ye not yet remember ? Do ye not yet understand j After his resurrection, he upbraided them with their unbeliet, and hardness of heart. . We may consider them as a clieck to presumption. Do ye now believe ? You think so ; but have you not expressed yourselves with too much confidence ? You now consider yourselves confirrned be- lievers : and you suppose that you shall never err again ; fail again. I know you better than you know yourselves. Imagination is not reality : and events will prove, that you have much less faith than you now suppose— Behold the hour cometh and is now come, that ye shall be scattered, every man to his own, and shall leave me alone." There is a difference between hypocrisy and instability. VVe may feel what we utter at the time : but emotions are not principles, im- pulses are not dispositions. There may be goodness ; but it is like the morning cloud and early dew, that soon passeth away. How often do we become a wonder, as well as a grief, to oureelves. How little do we know of our owii hearts, till we are tried. The little ants disappear in the cloudy and rainy day ; and the observer might suppose that they were all dead. But let the sun shine forth ; and they are again all alive, and in motion. There is the same mud at the bottom°of the water when cahn; but the waves thereof cast up the mire and dirt. Let us not therefore make too much of frames and feehngs ; nor imagine, because we are now walking in the light of C4od's counte- nance, that we shall never again mourn his absence. Behold, the hour cometh when v/e may consider all our present joy as only a de- lusion. Do we now believe? A change in the weather, a depression of animal spirits, may renew all our doubts and fears ; and make us shiver airain. Therefore let us rejoice with trembling. Let us remember our own weakness ; and instead of depending on the grace that is in us, br. strong in the grace that is in Christ Jesus. •' Beware of Peter's word, I " Man's wisdom is to seek "Nor confidently say, I "In God his strength a one; " I never unil deny thee. Lord ; * And e'en an angel would be weat " But, grant I uever may. I " That trusted in his own. 56 FEBRUARY 2. Fkbruary 2. — " O that I had wings like a dove ? for then would I % away and be at rest." — Psalm Iv, 6. Whose exclamation is this? It is obviously the language of a man not at rest. And il' we read the preceding and following verses we shall find that the complainant was, indeed, really in trouble. And so are many. It seems inseparable from humanity. Man that is born of a woman is of a {q\y days and foil of trouble. But who was this man ? One of those deemed the darlings of Pro- vidence: a man who had experienced one of the most marvellous revolutions recorded in history. For he was originally nothmg more than a shepherd ; but rose from obscurity, and became a hero, a re- nowned conqueror, a powerful monarch. He had given him, the necks of his enemies and the hearts of his subjects; and we might have supposed him sated with victory, and glory, and dominion, and riches. But from the midst of all this he sighs " O that I had \7ings like a dove, for then would I fly away, and be at rest I" For, with all hie aggrandizements, how much did he suffer from implacable malevo- lence ! How much also from some of his own officers, and especially his nephew, Joab, the commander-in-chief After rearing his fine palace of cedar, he could not for a length of time take possession of it, for he was sick, nigh unto death, and week after week saw the grave ready for him. And suppose they had brought out his crown and imposed it upon him, would this have eased an aching head, or have relieved the anguish of a disordered body? What is an orna- mented room in the rage of a fever ? Then his own house was not so with God. What a distracted and wretched family ! His daugh- ter is humbled. The incestuous brother is murdered. The murderer becomes a traitor, and drives his father, as well as king, into exile. In his flight he is told that Ahithophel, his bosom friend and counsel- ler, is among the conspirators with Absalom. Who can tell what other sorrows corroded him ! The heart knowcth his own bitterness. There are griefs that wc cannot pour even into the bosom of intimacy. There are thorns in the nest that pierce through the down that lines it, but are known and felt only by the occupier. Did David never regret the loss of the privacy of Bethlehem ? The spirit that is in us lusteth to envy. We are prone to think that, though generally men are born to trouble, there are some ex- empted individuals; and that though, commonly considered, this earth is a vale of tears, there are some privileged spots. And it is worthy our observation, that these exceptions always belong to others, and always to those who are above us. Is the servant happy ? He will when he is master. Is the master happy ? He will when he is rich. la the rich man happy? He will when he is ennobled, and has dis- tinction as well as gold. Is the nobleman happy ? He will when he IS king. Is the king — the king happy ? Oh, says he, that I had wings'like a dove, for then would I fly away and be at rest. Let us remember this, and not be at>aid when one is made rich, and the glory of his house is increased. Let us check the risings of ambition, and not seek great things to ourselves. Let us learn, in whatsoever state we are, to be content ; and follow the moderation of the patriarch, who asked only for bread to eat, and raiment to put on, and a safe return to his father's house in peace. FEBRUARY 2. 57 Felicity depends not upon external condition, but the slate of the mind. Paul was happy in prison, while Nero was miserable in a pa- lace. Haman, after teUing his wife and his friends all his promotion and glory, adds, Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate. On that night could not the king sleep. " Tired Nature's sweet restorer, balmy sleep — " He, like the world, his ready visit pays " Where fortuue smiles." But is this true ? No. Sleep, sound, wholesome, refreshing sleep, hag least to do where fortune smiles. His ready visits are paid to the early rising, tlie temperate, the diligent: the sleep of a laboring man is sweet. '' The wretched," indeed, " he forsakes." But where does he find them? Here is one of them — the ruler of one hundred and twenty-seven provinces — on that night could not the king sleep. Ahab, the monarch of Israel, is melancholy, and sick, and cannot eat, because he cannot obtain Naboth's little parcel of ground for a garden of herbs; and neither his happiness nor health could go on till his worthy helpmate taught him to gratify his wish by the destruction of the noble-minded peasant. How wise w^as the answer of the Shu- namite, when Ehsha offered to speak for her to the king, " I dwell among my own people." If we are not content w^th such things as we have, we shall never be satisfied with such things as we desire. If there is a difference in outward conditions, it lies against those who fill the higher ones. Their want of occupation — the listlessness, far worse than any labor, they feel — the little relish they have of natural refreshments — their sufferings from weak nerves and timid spirits — their squeamish anxieties about their health — the softening of their disposition by indulgence and ease, so that they are unable to en- dure— their sensibihty under trifling vexations, wiiich others des- pise— their leisure to brood over and hatch a progeny of dangers — the envies to which they are liable — their cares, fears, responsibilities, and dependence — the unreasonable things expected from them, and their inabihty to give satisfaction to expectants. Where shall I end? These, and a thousand other things, are enough to show the poor and the busy that those who are placed above them are pro])ortionably taxed. Neither, how^ever, is the opposite state the most desirable. As far as happiness depends on any outw^ard condition, there lies between the extremes of prosperity and adversity, penury and ailluence, the most eligible choice. If life be a pilgrimage, man, the traveller, is best prepared for advancing, not when the shoe pinches, or when it ig large and loose, but when it fits ; not when he is destitute of a s+afT, or when he has a large bundle of staves to carry, but when he has one which affords him assistance without incumbrance. Pray we, therefore, " Remove far from me vanity and lies ; give me neither poverty nor riches ; feed me with food convenient for me : lest I be full, and deny thee, and say, Who is the Lord ? or lest I be poor, and Bieal, and take the name of my God in vain." 3* 58 FEBRUARY 3. February 3. — " Thou shalt remember that thou wast a bondman in Egypt, and the Lord thy God redeemed thee thence." — Deut. xxiv, 18. The bondage of Egypt, under Pharaoh's tyranny and task-mas- ters, was nothing to the bondage of corruption in which sinners are naturally held, and tlie power of darkness, from which we are trans- lated into the kingdom of God's dear Son. And the freedom the Jews obtained, when they were delivered by a strong hand and a stretched- out arm, was not to be compared with the glorious liberty of the sons ol'God — for if the Son makes us free, we are free indeed. And this redemption is what we are called to remember. The ad- monition may seem needless. For can such a deliverance be ever forgotten? We should once have deemed it impossible ; but we are prone to forget his w^orks, and the wonders which he has shown us. The event, indeed, can never be completely forgotten. But we need to liave our minds stirred up by w^ay of remembrance. And for four purposes, " Thou slialt remember that thou wast a bondman in the land of Egypt, but the Lord thy God redeemed thee thence." First, for the purpose of humility. We are prone to think more highly of ourselves than we ought to think ; but with the lowly is wisdom. God resisteth the proud, but giveth grace unto the hum- ble ; and surely we have enough to hide pride from us, if we reflect properly. If we are now wise, we were once foolish : if we are now justified, we were once condemned; if we are now the sons of God, we were once the servants of sin. Let us look to the rock whence we were hewn, and to the hole of the pit ^vhence we were digged. Secondly, we should remember it for the purpose of gratitude. If we are affected vrith the kindness shown us by our fellow creatures, shall we overlook our infinite Benefactor? Were tliey under no obli- gation to relieve us? Had we forfeited our lives to them? Did they deliver us from the lowest hell ? Did they become poor to enrich us, and die that we rnny live? We have no claims upon Hwi for the least of all his mercies ; and, therefore, should be thankful for all his benefits. But herein is love. Thanks be unto God lor his unspeak- able gift. Blessed be the Lord God of Israel, for he hath visited and redeemed his people. Tliirdh'-, we should remember it for the purpose of confidence. David argued fiom the past to the future, and said, Because thou hast been m}^ help, therefore, under the shadow of thy wings will I rejoice. But here we have a peculiar reason for encouragement. For what were we when he first took knowledge of us ? Was he not found of them that sought him not ? Was the want of woilhi- ness a bar to his goodness then? And will it be so now? Is there with him any variableness or shadow of turning ? Is there not the same power in his arm, and the same love in his heart? Did he pardon me when a rebel, and will he cast me off now he has made me a friend? " If, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, Ave shall be saved by his life." " He that spared not his own Son, but de- livered him up for us all, how shall he not with him also freely give us all things?" FourtlUv, we should remember it for the pnrposc of piety and zeal. How many are there all around you in the gall of bitterness, and the FEBRUARY 4. 59 bon.l of iniiinlty, ready to perish! You know the state they are in, and yoa know the blessedness of a deliverance from it. You are witnesses for God of what lie is able and willing to do. Invite the prisoners of hope to turn to him — you can speak from experience. Say to others, That which we have seen and heard, declare we unto you, that ye also may have fellowship with us. O taste and see that the Lord is o-ood : blessed is the man that trusteth in him. Febihury 4. — " And Jacob said, O God of my father Abraham, and God of my father Isaac, the Lord, which saidst unto me, Return unto thy coun- try, and to thy kindred, and I will deal well with thee ; I am not worthy of the least of all thy mercies, and of all the truth which thou hast showed unto thy servant; for with my staff I passed over this Jordan, and now I am become two bands. Deliver me, I pray thee, from the hand of my bro- ther, from the hand of Esau ; for J fear him, lest he will come and smite me, and the mother with the children. And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for niultitude." — Gen. xxxii, 9 — 12. We cannot too much admire the conduct of Jacob on this trymg occasion, when he had to meet his enraged brother Esau. The reli- gion that, aiming at something uncommon and preternatural, disre- gards the plain dictates of reason and revelation, is always to be suspected ; and, on the other hand, caution and exertion, unaccom- panied with a devout dependence upon God, is the wisdom of the world, which is foohshness with him ; and he will take the wise in their own craftiness. Therefore prudence and piety should always be connected together. Accordingly, Jacob sends forw^ard a deputa- tion A\'ith a soft answer, that turneth away wrath, and arranges his com- pany and cattle in the wisest order. But what does he then ? When v/e have done all that we can do, to what does it amount ? " Except the Lord build the liousc, they labor in vain that build it; except the Lord keep the city, the watchman waketh but in vain ;" and unless he gives his beloved sleep, '• in vain Ave rise early, and sit up late, and eat the bread of sorrows." When we have planned, and are seUing all our measures in motion, then is the time to take hold of God, and to say, " O Lord, I beseech thee, send now prosperity." Jacob, there- fore, now prays; and as this prayer was heard, and" he who teachea us how to pray is our best Iriend, let us glance at the particulars which God has here noticed. Observe the relation under wiiich he addresses the Supreme Being: " O God of my father Abraham, and God of my father Isaac." Ag much as to say, my family God, and my God in covenant. This was laying hold of his faithfulness, as well as goodness, and asking in faith. We have another title under which to bespeak attention— the God and father of our Lord Jesus Christ. This inspires more abundant hope, and involves more exceeding great and precious pro- mises, and reminds us of a covenant made with him, and so with us, everlasting, ordered in all things and sure. He appeals to the will of God in his present difficulty : " Thou Eaidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee ;" I am now in a strait, but I have been brought into it by following thee. This was wise. They that suffer according to the will of God, may commit the keeping of their souls 60 FEBRUARY 4. to him in well doing ; and it affords great relief to the mind, and much aids our confidence, when we are conscious that the embar- rassments we feel liave not been brought upon ourselves, but have be- flillen us in the path of duty. And how does it add to the pressure of tlie burden, and the bitterness of the cup, when God asks, " What dost thou here, Elijah ?" and conscience cries, " Hast thou not pro- cured this unto thyself?" I^et no man, therefore, suffer as a murderer, as a thief, or as a busy-body in other men's matters. We complain of the world; and there are many unavoidable evils in life ; but there is a large multitude entirely of our own producing, and God is no otherwise accessary to them, than as he has, in the nature of things, and the course of providence, established a connexion between folly and misery. He shows his humility. " I am not worthy of the least of all thy mercies, and of all the trath which thou hast showed unto thy ser- vant." This temper is not natural to us ; but grace brings us down, and keeps us from thinking more higlily of ourselves than we ought to think. And we cannot have too much of this self-abasing disposi- tion ; it will keep us from exercising ourselves in great matters, and in things too high for us; it will keep us from murmuring under our trials; it will teach us, in v>^hatever state we are, therewith to be con- tent; and it will dispose us in every thing to give thanks — for only in proportion as we are humble can we be tliankful. Jacob, therefore, acknowledges tlie kindness of God toward him. More than twenty years before, he had crossed the same river where he now was. At that time he liad no inheritance; no, not so much as to set his foot on. He was going forth, a poor pilg.-im, in search of subsistence ; and all that he ever stipulated for vras bread to eat, and raiment to put on, and a return to his father's house in peace. From this condition he had been raised to affiuence, and liis family and his flock had equally multiplied. Therefore says he, "For with my stain passed over this Jordan, and now I am become two bands;" alluding to the division Avliich he had just made of his household and his substance. We should do well often to review life, and to mark the changes which have taken place in our stations and circum- stances. Have not many attained conditions, which would once have appeared the most iinprobable? Yet the Lord has made windows in heaven— and such things have been. Yet he has brought the blind by a way that they knew not, and made darkness light before them.. Those born in the lap of ease, and whose course has been always even, cannot enter into the feelings of those Avho have found themselves advanced, without any designs formed b}^ their friends, or expectations indulged by themselves. But how sad will it be, if they want the disposition of .Tacob, and, forgetting that the blessing of the Lord maketh rich, sacrifice to their own net. Observe his petition. ''Deliver me, I pray thee, from the hand of my brother, from the hand of Esau ; for I foar him, lest he will come and smite me, and the mother with the children." Here nature speaks; and we are allowed to feel, and even to desire the cup may pass from ns, with submission to the will of God. Hoav much was there here to awaken anxiety and dread ! Not only his own deatli^ but the destruction of each of bis wives— ap,d each a mother too — FEBRUARY 5. 61 and of his childrtin also — and of the mother ivilli tlic cliildren ; or, ag it is in the margin, the mother upon the children. So it would have been. On the. approach ol" the executioner she would have thrown herself upon them, to cover and defend them, and in vain would he have endeavored to pull her away ; she Avould have been slaughtered upon their bodies. Finally, his argument. " And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude." He had mentioned this before — Thou saidst, I will deal well with thee ; and now he repeats it. It was a sAveet morsel, and he rolls it under liis tongue. It was a breast of consolation, and he sucks till he is satisfied. It shows us that pi-o- mises do not supersede prayer. If God has engaged to do a thing, it will indeed be accomplished, but in his own way ; and he has or- dained the means as well as the end. The promises furnish us both with matter and encouragement when we pray ; and we cannot do better than to pray them over, and to plead them with God. This, says an old writer, is sueing God upon his own bond. " Remember thy word unto thy servant, on which thou hast caused me to hope." February 5. — "That, whether we wake or sleep, we should live together with him."— 1 Thess. v, 10. How well does tlie Apostle call the Redeemer " our life." There are three modes of expression by which our relation to him under this character is held forth ; and they all furnish matter for the most important meditation. We are said to live by Him — " He that loveth me, even he, shall live by me." We are said to live to Him — " They that live, should not live unto themselves, but unto Him that died for them, and rose again." And we are said to live with Him — " That whether we wake or sleep, we should live together with him." To judge of this state, vre must consider where he lives ; and how he lives; and what he is; and how far he is able by his presence, to bless us, and make us happy. For though our happiness, with such a nature as ours, must be social, it is not a privilege to live with every one. With some, it would be a misery to dwell even here ; and to have our '^ portion with the hypocrites and unbelievei-s ;" and to be with " the devil and his angels ;" this will be hell hereafter. But O, to unite with those who will be all lovehness ; to embrace, without any fear of separation, those who were endeared to us on earth ; to sit down with Abraliam, Isaac and Jacob, in the kingdom of God; to join the innumerable company of angels! But, above all, to h ve with Jesus ! To be with him, where lie is, to behold his glory ! To walk- with him in while ! To reign with him ! — for ever and ever ! — this is far better. The season for enjoying it ii^, " whether we wake," i. e. live, or " whether we sleep," i. e. die. It takes in, therefore, time and eter- nity ; our living with him in earth and in heaven ; in the communiona ot' grace, and the fellowshi]3s of glory. These are inseparably con- nected, and are essentially one and the same condition with regard to him ; but they dilTer in degree as the bud and the floAver. the dawn and the day, the child and the man, differ. His people live 62 FEBRUARY 6. with him now, but not as they will live with him hereafter. Now he is invisible — then they will see him as he is. Noav their inter- course with him is mediate, and often interrupted — then it will be immediate, and free fiom any aniioyance. Now they are with him in the wdtlerness — then they will be with him in the land flowing with milk and honey. Now they groan, being burdened with infir- mities, and cares, and troubles — then they will be presented faultless before the presence of his glory, with exceeding joy. Yet, whetlier tJiey wake or sleep, they live together with him. And does not this more than indicate his divinity ? How else can they live with him 71010? He is no more here, as to his bodily pre- sence, for the heavens have received him. Yet, where two or three are gathered together in his name, he is in the midst of them. Yet he said, Lo ! I am Avith you always, even unto the end of the world. Yet, says the apostle. We live with him even while we wake ! Yet, at the same time, others live Avith him Avhen they sleep — The dead are Avith him above, Avhile the living are with him beloAV ! Hoav ? unless he pervades all periods, and occupies all places'? Hoav? unless he can say, " Do not I fill heaven and earth ?" It is obvious the psalmist viewed him as omnipresent, and could say, "Whom have I in heaven but Thee ? and there is none upon earth I desire beside Thee.-' Here is your happiness Christians ; it is your union with Christ. This prepares you for all seasons, and all conditions. Do you think of life? This is sometimes discouraging ; especially Avhen you con- template the prospect in a moment of gloom. But why should you be dismayed? If you wake you Avill live together Avith him. If your continuance here be prolonged, you Avill not be alone ; He will always be Avithin call, and within reach. He Avill render every duty practicable, and every trial supportable, and every event profitable. And, therefore, AA^hatever be your circumstances, you may boldly say, " Nevertheless I am continually Avith thee ; thou hast holden me by my right hand. Thou shalt guide me Avith iliy counsel, and afterAvard receive me to glory." Do you think of death? This is often distressing, and there is much in it to dismay — if viewed sepa- rate from Him. But if you sleep, you Avill live together with him. Death, that severs every other bond, cannot touch the ligatures that unite you to him. As you leave others^ you approach nearer to him ; you get more perfectly into his presence — you are for ever with the Lord. Voltaire more than once says, in his Letters to Madame Duffand, '* I hate life, and yet I am afraid to die." A Christian fears neither of these. He is willing to abide, and he is ready to go. Life is his. Death is his. Whether AA^e Avake or sleep, Ave shall live together with him. ______^_______ Fkbruary 6. — " And, behold, two of them Avent that same day to a village fulled Emmaiis, which was from Jerusalem about three score furlongs. And they talked together of all these things which had happened. And it came to pass, that Avhile they communed together and reasoned, Jesus him- self drew near, and Avent with them." — Luke, xxiv, 13 — 15. The name of the one Avas Cleopas; of the other Ave are ignorant We are also unacquainted Avith the design of this journey; but it FEBRUARY 7. 63 betrayed the imperfection of these disciples. For is it not astonish- ing that they could leave Jerusalem before they had ascertained an event so interesting as his resurrection : especially as he had more than once assured them that he should rise again the third day ; and certain women, early at the sepulchre, had reported that the body was missing, and that they were informed by a vision of angels that he was alive ; and, also, some from among themselves had gone to the grave, and found it even as they had said ; yet they walk off into the country in the midst of all this perplexity 1 Such is our impa- tience ! Such is our fear ! Such is our despondency! But he that believeth maketh not haste. Yet a drop is water, and a spark is fire, and a little grace is grace, and perfectly distinguishable from mere nature. And we have here, not only infirmity, but excellency. Their minds cleave unto him still, and they can talk about nothing else — and he joins them. Let me not pass over this without remark. It shows the Savior's kindness and tenderness. He does not despise the day of small things, nor cast off those who have a little strength. I know not what kind of person he had. But if he had not bodily beauty, in his mind he was fairer than the children of men. I am sure of his temper; 1 can look into his heart, and see that it is made of love : " A bruised reed will he not break ; and the smoking flax will he not quench ; but will bring forth judgment unto victory." It shows me the truth of the promise. " Where''' — let it be where it will, in the temple, the private dwelling, the field, the road : " where two or three" (if there are no more ; tor, as he is not confined to place, so neither to number) " are gathered together in my name, there am I in the midst of them." I also leam, that the way to have him for our companion, is to make him our theme. No theme ought to be so dear — no theme can be so excellent, so profitable. Let worldly minds pursue the things of the world. But let Chris- tians abundantly utter the memory of his great goodness, and men- tion the loving kindnesses of the Lord. And then he will be present. He 16' there. ' We'll talk of all he did and said, " And sufter'd for us here below ; ' The path he mark'd for us to tread, " And what he's doing for us now. Thus, as the moments pass away " We'll love, aud wonder, and adore; And hasten on the glorious day, " When we shall meet to part no more. February 7.—" Take up thy bed and walk."— John, v, 8. We are too prone to overlook the circumstantial and incidental in- etruction of the sacred writers — forgetful that every word of God ia pure, and tliat whatsoever things were written aforetime, were writ- ten for our learning. Let us not lose any of this hid treasure lor wa nt of observing and applying what v/e read. Our Savior met with this man at the pool of Bethesda ; but no sooner had he pronounced the word of healing, than he orders him to take up his bed and walk. He has always reasons lor his conduct, though they are not always perceptible. But I think w^e can see Ibiir reasons for this command. First, it was to evince the perfection of the cure. His walking, 64 FEBRUARY 7. indeed, would prove this ; but his taking up his bed, and being able to CJirry that in which he had been carried, w^ould display it still more, as it showed his strength, as well as health. We olten refer to mira- cles, and they are the witness of the Spirit. Bat the question is, were tiiey true ? Never could any tiling have been more remote from im- {•osition than the miracles recorded in the Gospel. Examine them. They wcr« many — they were public — they were performed before witnesses interested in their detection, had they been false. The cir- cumstances, too, were always corroborative. Does he raise the dead ? The young man was carrying to his burial, attended with much people. Lazai-us was in liis grave, and had been dead four days. Does he recover the infirm and the diseased ? The man whose eyes he opened was born blind. And this paralytic had been afflicted thirty-eight years ; and in a moment he was made whole, and was seen by all going home with his bed upon his shoulders. Secondly, it was to teach him to be careful, and to waste nothing. The bed probably was not very valuable, but he was not to throw it away. In correspondence Avith this, after the miracle of the loaves and fishes, even then, when he had shown with what ease he could multiply resources, and support his creatures, he said, " Gather up the fragments that remain, that nothing be lost." Christians should avoid closeness and meanness, lest their good be evil spoken of; but there is another extreme they should be anxious to avoid : it is pro- fusion— yea, negligence and carelessness. They ought not to love money; but they should know the use and worth of it, and remember that they are responsible for all they have. How needy are many, and how ready would they be to call down the blessing of heaven upon you for a few pence, ibr the remnants of your wardrobe, for the refuse of your garden, for the crumbs that fall from your table. Be examples of economy yourselves. Teach your children to be pro- digal of nothing. You would dismiss a servant that purloined ; keep no one that wastes. How unfrugal, often, are the poor. How few of them seem to know how to make the most of any of their pittances. Let them be instructed personally, and by tracts. Thirdly, as a memento of his deliverance and duty. When at home, and looking on this bed, he would say, " Ah ! there I lay, a poor enfeebled creature; and said. My strengthand my hope is pe- rished from the Lord, remembering mine affliction and my misery, the wormwood and the gall : my soul hath them still in remem- brance, and is humbled within me. This I call to mind ; therefore have 1 hope." It is a sad charge against Israel, that they soo?i forgar. His works, and the wonders that he had shown them. We are prone to the same evil, and need every assistance to aid recollection.- Joseph and Moses made the very names of their children remembrances. Samuel set up a stone, and called it Ebenezer. Some have set apart particular days. Some have kept diaries. " Why should tlie woiulers He has wrought, " Be lost ill silence, aud forgot ?" Fourthly, to try his obedience. Carrying his bed was a servile work ; and it was now the Sabbath, on which day no burden was to be borne. He seemed, therefore, to oppose the law of Moses, and ac- FEBRUARY 8. 65 cordiiigly the Pharisees were offended, and murmured. But works of necessity and mercy were always proper, and the Sabbath was made for man, and the Son of Man was Lord even of the Sabbath day. And it is pleasing to find that the man's mind was informed, as well as his body cured, and to hear him reasoning with the ob- jectors as he docs. '• He answered them, He that made me whole, the same said unto me, Take up thy bed and walk." How fine,.hosv instructive is this. We are not to judge the Lord's commands, but to follow them. His orders may be trying, and in obeying them we may give oiience ; but we need not mind the revilings of men, while we can plead his authority. It is our Deliverer, our Benefactor, who enjoins, and what has He said unto us ? He that died for us, and saA ed us from the wrath to come, what v/iil He have me to do? He that made me whole, the same says unto me, " If ye love me, keep my commandments." February 8. — "And he was there in the prison." — Genesis, xxxix, 20. — But he was not there criminally^ but under an imputation as false as it was infamous. How little can we judge of character from outward condition. At one time the best people in the country were to be found at the stake or in prison. But it is the cause, and not the cross, that makes the martyr. Let us see, that, like Daniel, we are accused only in the law of our God, and resemble Paul, who suffered cw an evil doer, even unto bonds, but was not one. Let us beware of drawing upon ourselves deserved reproach or persecution, by im- prudent or immoral conduct. " For what glory is it, if, when ye are buffeted for your faults, ye take it patiently ?" " And he Avas there in prison ;" but he was not alone there. But the Lord was \vith Joseph — no doubt of it ; for he hath said, " I will never leave thee, nor forsake thee." No situation can exclude God from access to his people, or keep them from intercourse with God. Jeremiah found him in the deep dungeon ; John in the isle of Pat- m.os, and Paul on tlie sea. His people sometimes wonder at this ; the experience is beyond their expectation ; and they say with Jacob, " Surely God is in this place, and I knew it not." But they might know it ; especially if it be a scene of distress j for has He not said, ■'' I will be with thee in trouble 1" " And he was there in the prison j" but he was not miserable there. All was peace within. His rejoicing was thus the testimony of his conscience. How much happier was he in this respect than his vile mistress, who had knowingly belied him; and his brethren who had cruelly sold him ; how galled often would they be by reflection and self-reproach. How much happier was he, the suffering slave, than Potiphar, his prosperous master — yea, than Pharaoh upon the throne I Strange as it may seem, this prisoner, in this wretched confinement, was by far the happiest man in Egypt. But he had the presence of God. This presence makes the fullness of joy above, and this pre- sence here, turns a prison into a palace — into a temple. The world marvels to see how Christians are sustained and consoled in their afflictions j but the reason is, they cannot see all j thej^ can see tJieir 66 FEBRUARY 9. burdens, but not the everlasting arms underneath them ; they can see their sorrows, but not the comforts of the Holy Gho.st shed abroad in their hearts ; but they themselves know, that as the sufferings of Christ abound in them, tJie consolation also aboundeth by Christ. " And he was there in the prison ;" but he was not there in vain. He was a witness for the God of Israel : and tlie very manner of his suffering, his temper, his carriage, if he had said nothing, would have impressed all that beheld him. But he would also speak a word in season, and his addresses, enforced by his example, would carry ■weight with them. He taught the master of the prison, and his fellow sufferers, and explained the dreams of the chief baker and butler, and thus raised w^onder and gained confidence, which he failed not to turn to advantage. There, also, he was himself at school, and gained much useful knowledge, while " the word of the Lord tried him." His tribulation wrought patience, and patience ex- perience, and experience hope. In the prison he was prepared for the palace, and by his adversity he was made meet for prosperity He could well say, " It is good for me that I have been afflicted." ^' And he was there in the prison ;" but he was not there always. Nothing could detain him when the word of the Lord came and commanded his deliverance. Till then he relied on God's promise ; but his confidence was sorely exercised; the event was not only de- layed, but seemed to grow less probable, and the gloom thickened. But he found that it is good for a man not only to hope, but quietly wait for the salvation ot' the Lord. At length, and not a moment beyond his own appointed time, and not a moment beyond the best time, the Lord appeared, and from the prison he steps into the second chariot in Egypt. Christians, the God you serve is continually able to deliver you. If you have his word, lay hold of it, and let it keep your mind in perfect peace, being stayed on Him. You have nothing to do with difficulties; indeed there are none where the truth of God is con- cerned. You believe in God the Father Almighty, Maker of heaven and earth ; He turneth the shadow of death into the morning. At eveninor tide it shall be light. February 9. — " 3Iy soul shall make her boast ia the Lord; the humble shall hear thereof, and be glad."— Psalm xxxiv, 2. We are prone to boast, and there is scarcely any thing that does not often call forth the tendency. Some boast of their beauty — some of the multitude of their riches — some of their pedigree and rank — Bome of their genius, and learning, and knowledge. Some boast of their wickedness, which is glorying in their shame. Some boast of their goodness, when, too, they have none ; for there is a generation who are pure in their own eyes, and are not washed from their filthi- ness. But they who have " the root of the matter" in them — have they any right to boast ? Is their religion derived from themselves? Is it self-sLfstained ? Is it perfect? Where is boasting then ? It irf excluded. By what law ? The law of faith, for " it is of flaith, that it might be of grace." And this is its language: " God hath chosen the foolish things of the world to confound the wise, and God FEBRUARY 9. 67 hfith chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised hath God chosen, yea, and things which are not, to bring to nought things that are, that no flesh should glory in his presence. But of Him are ye in Clirist Jesus, who of God is made unto us Avisdom, and righteousness, and sanctification, and redemp- tion ; that according as it is written, He that glorieth, let him glory in the Lord." But here we see that we may glory in Him, though we are forbid- den to glory in creatures, or in ourselves. Accordingly, David says, '' My soul shall make her boast in the Lord." And so ought we to resolve. And there are moments and frames when, surveying Him in his works, and perfections, and promises, tlie believer can exult with joy unspeakable and full of glory. " All my capacious powers cau boast, I " Nor to my eyes is light so dear, " In ihce most nclily meet ; | " Nor friendship half so sweet." " What a Friend have I— a tried, kind, almighty, everlasting Friend— a Friend who loveth at all tim.es, and has sworn that he will never leave me nor forsake me. ' This is my Beloved, and this is my Friend, O ye dauirhters of Jerusalem.' ^Vhat a Shepherd have I ! The Lord is my Shepherd, I shall not want. He maketh me to lie down in green pastures; he leadeth me beside the still waters. He restoreth my soul; he leadeth me in the paths of righteousness, for his name's sake. Yea, though T walk through the valley of tlie ehadow of death, I will fear no evil ; for thou art with me ; thy rod and thy staff, they comfort me. What a God is mine ! The God of ti-uth ; the God of all grace ; a God in covenant ; a God in Christ — this God is my God, lor ever and ever: he will be my guide even imto death. AVhat a portion is mine ! The Lord is the portion of mine inheritance, and of my cup ; thou maintainest my lot. The lines are fallen unto me in pleasant places ; yea, I have a goodly heritage." But not only is included here the elevation of joyous feeling, arising from the view and possession of magnificent good, but also the break- ing forth of gratitude and praise. ^The selfish and the proud dishke the thought of dependence, and wish every acquisition to be con- sidered as of their own procuring : " therefore they sacrifice unto their net, and burn incense unto their drag." But pious minds ever delight to own that they have nothing but what they have received. It is very painful to be under obligations to an enemy, but how pleasant h is to be indebted to one we admire and love ! They who, therefore, Rupremely love their God and Savior, make their boast in the Lord. They will hereafter cast their crowns before the throne, and their language now is, " By the grace of God I am what I am." "In the Lord have I righteousness and strength." " I will 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 bridegroom declceth himself with ornaments, and as a bride adorneth herself with her jewels." David supposes that his doing this would be known. " The hura< ble shall hear thereof." They would possibly hear it from others, for the godly have their obsen'cr?; and " are m.en wondered at." 68 FEBRUARY 10. They were likely to hear it from himself. Therefore, says he, "O magnify the Lord witti me, and let us exalt his name together. I Bouglit 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. I cried unto him with my mwith, and he was extolled with my tongue." Spiritual sadness seeks seclusion and conceahnent. Then, as the stricken deer leaves the herd, the man sitteth alone and keeps silence, hecause he has borne it upon him. Peter went out and wept bitterly. But spiritual freedom and joy soon discover themselves. Like the return of health, aid of day, it says to the prisoners, Go forth; to them that are in darkness, Show yourselves. When Hannah was in bitterness of soul, and prayed unto the Lord, and wept sore, it is said she prayed in her heart, only her lips moved, but her voice was not heard. But w^hen she had succeeded, she broke forth into a song, and said, " My heart rejoiceth in the Lord, mine horn is exalted in the Lord ; my mouth is enlarged over mine enemies, because I rejoice in tliy sal- vation." David also inferred the effect this knowledge would produce in them — " The humble shall hear thereof, and be glad?'' He could reckon upon this from his own disposition, and from the connexion there is between all the subjects of Divine grace. They are all one in Christ Jesus. Thev belong to the same family ; they are parts of the same body ; and il" one member suffers, all the members suffer with it: and if one member be honored, all the members rejoice. They who have prayed for me, will not refuse to praise. " Bring my soul out of prison, that I may praise thy name ; the righteous shall compass me about, for thou shalt deal bountifully with me." What sight can be so gratifying to a good man, as to see a convert leaving the world and entering die Church; a backslider returning into the path of peace ; a believer walking worthy ihe vocation wherewith he is called ; a dying saint joyful in glory, and shouting aloud upon his bed ? They that fear tliee will be glad when they eee me, because I have hoped in thy truth. — The Lord's followers are supposed to be mopish and melancholy, but they have a thousand sources of joy which others know not of. How great is the pleasure tliey derive even from ethers. Indeed they can often rejoice on the behalf of their brethren, when they fear things are not going on well with themselves. But what a proof is this feeling that their heart is right with God ! — Envy is the rottenness of the bones, and the temper of the devil. To rejoice in another's good is Christian — angelica! — divine. God IS love: and he that dwelleth in love, dwelleth in God, and God in him. February 10. — "Be sober." — 1 Thess. v, 8. Thi3 stands opposed to bodily excess, and especially to drunken- ness. It is painful to think that it should be ever necessary even to montitin such a subject among those who ever profess to be Chris- tians. The Spartans presented to their children intoxicated slaves, that, seeing their beastly demeanor, they might detest the vice. FEBRUARY 10. 69 Some pao-an legislators inflicted a double punialiment upon crimes committed in a state of drunkenness. Christian lawgivers and judges are not equally wise and just ; for bow scandalous is it to hear men, in a court of justice, allege their intoxication to extenuate, if not to justify their conduct. Drunkenness takes away the man, and leaves the brute. It dethrones reason from its seat. It covers the wretch with rags, and reduces his wife and children to want and beggary. It impairs" appetite, produces trembhng of limbs, and such sinking of spirits as almost compels to the repetition of the offence— so that, physicallv, as well as morally, it is next to impossible to cure it. Let me therefore jruard against it, and not only in the grossnes.% but tlie guilt. Some professors of religion seem to think they are 7mi cliargeable with the sin, if they can keep their eyes open, and i walk from the dining-room to the tea-table, not considering that every I indulo'ence beyond natural relief and refreshment is vicious; and i that the Scripture peculiarly condemns those who, by gradual train- ! ing, have made themselves strong to drink wine, and to mingle i etroijg drink. Let me therefore beware of the encroaching degree^ \ and put a knife to my throat, \{^ gUen to appetite. And instead of be- I ing filled with wine, wherein is excess, let me be filled with the Spirit. I But the pure and holy religion of Jesus, when it says, " Be sober," forbids much more than this vile and oiTensive practice. It enjoins temperance in all our appetites, desires and afiections. It extends |i even to business. As a man may be entangled, so he moy be in- toxicated with the affairs of this life ; and how often do the cares of tliis life, and the deceitfulness of riches, choke the word, and it be- ocmeth unfruitful. A Christian may be too mindful of earthly things, too ahve to fame, too anxious to join house to house, and add field to field, and to load himself with thick clay. As a man inebriated is unfit for the duties of his station, and is obhged to be confined, so it is with those v,7ho set thei r affection on things below. They are unqual i- fied for their high calling, and cannot walk as becometh the Gospel. " Seekest thou great things to thyself?" says Jeremiah to Barucli, " seek them not." Let me reflect, in the light of Scripture and obser- vation, on the vanity of worldly things ; their unsatisfactoriness in possession; their perishing in the using; and the many and hurtful lusts to which they expose ; and let my conversation be without cnvet- ousness, and let me be content with such things as I have, for He hath said, I will never leave thee, nor forsake thee. Sleep is a natural and necessary refreshment. But we may be ex- cessive in this, as well as in any other indulgence. And, alas ! how often are we, even to the injury of our health, as well as the waste of our time. Recreation is allowable and salutary ; but we may exceed the bounds which the redemption of time, and the repairing and refitting us for duty can only allow. Paul exhorts Timothy to be " sober-minded." How intemperate are some in their opinions ; and opinions, especially in religion, that regard inferior truths, and subjects concerning which the understand- ing meets with the greatest difficulties. Some are eager, and rash, and positive in all their judgments, and nothing is too absurd or ridi- culous for their adoption. 70 FEBRUARY 11. Again, let me hear the apostle ; " I ^ay to every man that is amongst you, not to think of himself more highly than he ought to think, but to think soberly;" i. e. not overrating his station, his corf- nections, his abilities, his usefulness, his performances. " For if a man think himself to be something when he is nothing, he deceiveth himself" Finally, let me not forget how ohviously^ as well as extensively, I am to discharge this obligation; nor lose sight for a moment, oftlic argument^ by which it is enforced — " Let your moderation be KNOWN UNTO ALL MEN — THE LORD IS AT HAND." February 11.—" The children of the day."— 1 Thess. v, 5. Three distinctions may be here made. The first, regards heathens. The second, the Jews. The third. Christians. Heathens are the children of night. With regard to them, dark- ness covered the earth, and gross darkness the people. What did they know of God ; of themselves ; of their origin ; their fall ; their re- covery ; their duty ? What did they know of a future state ? A few of their philosophers spoke of the immortality of the soul ; but none of them thought of tlie resurrection of the body, unless to turn it into ridicule. And wdiat they expressed, they did but conjecture : they could prove and establish nothing. And they held it in unrighteous- ness; it had no influence over them as a motive; for wantmg the cer- tainty of a principle, it w^anted the efficacy. And they kept it from the people at large, and employed no means to inform the multitude, who, as quite sufficient for them, were abandoned to every kind of Euperstition. The Jews were all children of the dawn; an intermediate state between night and day; better than the former, and very inferior to the latter. Hence the Savior alluding, not to the state of pagans, but to tiie disadvantages of Judaism, said to his disciples, " Many pro- phets and righteous men have desired to see the things that ye see, and have net seen them." They had the law, which was given by Moses; but we have grace and truth that came by Jesus Christ. They had the shadows, we have the substance. They had the types, and the promises ; we, the realizations, and the accomplishment. To them, the Sun of Righteousness was below the horizon ; on us, he has risen with healing under his wings— God having provided some better thing for us, that they, without us, should not be made perfect. For ChTistians are the children of the day. It is their privilege to have the system of Revelation complete; and to be blessed with the full dispensation of the glorious Gospel. They have the servants of tiie Must High God, which show unto men the way of salvation. Every thing with us is made clear, in proportion as it is important. And with regard to the acceptance of our persons with God, the re- novation of our nature, our title to eternal life, our meetness for glory, our supplies of grace, and all spiritual blessings in heavenly places in Christ ; the darkness is entirely past, and the true light now shineth, and we are the children of the day. Therefore let us hail it with gratitude. And what thanks can ever equal the benefit? A mud cottage with the Scriptures in it, is more FEBRUARY 12. 71 ennobled in the view of an angel, than the palace of the richest em- peror upon earth. David would have descended from his throne, and have passed his days in a poor-house, to have enjoyed our advantages. Abraham, at the distance of near two thousand years, rejoiced to see our day, saw it, and was glad. Therefore let us receive it with joy. Nature shows off her beauties : the lambs play ; the birds carol their notes; every thing seems to wel- come the approach of day. Truly light is sweet, and a pleasant thing it is for the eyes to behold the sun. And shall the Gospel, this day of good tidings, inspire us with dread and gloom ? Is it not in- tended, is it not adapted to make even our spirits rejoice in God our :Savior? And was it not thus always originally regarded? Therefore we should improve it with diligence. The sun ariseth, and man goeth forth to his work and to his labor until evening — the night is for inaction. They that sleep, sleep in the night ; and they ; that are drunken, are drunken in the night. But let us, who are of ; the day, be sober. And knowing the time, let us cast off the works i of darkness, and let us put on the armor of light. Advantages infer i obligations, and produce responsibility. Where much is given, much I will be required. What do ye more than others? asks the Savior. And he has a right to ask. *He also says. Yet a little while is the light with you. Walk while ye have the light, lest darkness come I upon you. Blessed Jesus! possess me with thy own Spirit; and, 1 henceforth repelling every interruption, and crushing every indeci- j sion and delay, may I make thy purpose and zeal my own : " I must I work the w^orks of Him that sent me while it is day — the night cometh wdierein no man can work." February 12. — " And he said, Leave us not, I pray thee ; forasmuch a3 thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes." — Numbers, x, 31. Such Avas the language of the Jewish leader to Hobab, the son of Raguel the Midianite, Moses' father-in-law. How numerous are our wants, in whatever condition we are found. We need not food to nourish us, apparel to cover us, sleep to refresh us, friendship to succor us. We need the heart of one of our fellow creatures, and the hand of another. One must be feet to us, another eyes. Wlio is self-sufficient? Who, but under the delusion of pride and vanity, would ever affect independence? The eye cannot say unto the hand, 1 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 are feeble, are necessary. Above others in circumstances, we may be inferior to therr. in grace or experience, or some particular attainment. David was superior to Jonathan in divine things; yet " Jonathan went to David in the Avood, and strengthened his hands in God." I long to see you, says Paul to the Romans, that I may impart unto you some spiritual gift, that ye may be established ; but they aided and confirmed him first ; for they came down to meet him as far as Appii Foium and the Three Taverns; and when he saw them he thanked Grod, and took courage. Here we see the advantages of society. A God of knowledge and 72 FEBRUARY 13. tnith has said, It is not good for man to be alone ; and if it was 9,0 with regard to Paradise, how much more with regard to a wilderness. Half the pleasure of solitude, it has been remarked, arises from our having a friend at hand to whom we can say, How delightful this retirement is ! Ointment and perfume rejoice the heart, so doth a man his friend by hearty counsel. Why, but to encourage social devotion, did our Savior say to his disciples, " If two of you shall agree on earth as touching any one thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in tlie midst cf them." Why did he send forth the seventy, two by two, m their mifjsion through Judea. but to comfort each other in distress; to confer with each other in cases of perplexity ; to stimulate each other in cases of languor ; to check each other in cases of temptation." " Two are better far than one, because they have good reward for their labor. For if they fall, the one will life up his fellow ; but v;o to him that is alone when he falleth ; for he hath not another to help him up." Let none despond. As all are required to be useful, so all may be serviceable, if they will ; and often, far, beyond tlie probability of their condition, or their own hopefulness ; for humility makes a good man modest in his expectations, as well as in his pretensions. We also see here, that confidence in God is not to lead us to disre- gard any advantages we can derive from ordinary resources. Moses had the engagement of God, and was even under a miraculous gui- dance ; yet he does not overlook the assistance he could derive fiom his father-in-law, as to his advice in difficulties, and those instractions which, from his knowledge of the Wilderness, he could give him, with regard to particular situations, and their conveniencies or incon- veniencies. Tlie religion of tlie Bible is ahvays a reasonable service. It does not keep a man's eyes upon the stars, while befalls over every stumbling block in his way, but says to him, " Let thine eyes look right on, and thy eyelids straight before thee ; ponder the path of tliy feet, that thy goings may be established." It places our depen- dence upon God, but that reliance is favorable to activity — it is the spring of it. In Him we live, move, and have our being ; but this does not supersede eating and drinking. He teaches us ; but we are to read and hear his word. He promises, but he will be inquired of for the performance. And none of the aids he affords us render need- less the exercise of prudence, the exertion of our faculties, the offices of friendship, or the means of grace. " Draw nigh to God, and he will draw nigh to you." FtBRUARY 13. — " Turn thee unto me, and have mere)' upon me; for T am desolate and afflicted. Tlie troubles of my heart are enlarged: O bring thou me out of my distresses." — Psalm xxv, 16, 17. Surely this book is addressed to the heart ? and requires sensibility rather than talent to understand and explain it. How tender here is the language of David, and how instructive too. He was a sufferer, though a kmg, and a man eminently godly. And his sorrows were not superficial, but deep and depressing, " the sorrows of the heart." FEBRUARY lA. 73 And while hoping for their diminution they were '• enlarged." Bui he is a petitioner, as well as a suflferer, and those sorrows wdl never injure us that bring us to God. Thfde things he prays for. First. Deliverance. This we are allowed to desire consistently with reeifTuation to the divine will. But we must seek it, not IVom rreaturcsTbut from God, vv'ho has said, " Call upon me in the day ot trouble, and I will deliver thee." Nothing is too hard for Him ; He can turn the shadow of death into the morning— Therefore, saye David. '' O bring thou me out of my distresses." Secondly. Notice. A kind look fron: God is desirable at any time, in any circumstances; but in aflliction and pain, it is like hfe from the dead. Nothing cuts like the neglect of a friend in distress; nothinfT soothes like his calls, and inquiries, and sympathy, and tears, then. '^Bui to say. Thou, God, seest me ; thou knowest all my walk- ino" through this great wilderness— to be assured that he is attentive to^my conditioiij'and is smiling through the cloud; fills the heart, even in tribulation, with a peace that passeth all understanding— Therefore, says David, " Look upon mine affliction and pain." Thirdly. Pardon. He does not think himself sinless : and trials aie apt to revive a sense of guilt, and to make the suflerer fearful, and to induce the prayer, " Do not condemn me." We will also venture to say, that however a Christian may feel his sorrows, he will feel his sins much more : these, these are the burden and the gvief— Therefore, David says, " Forgive all my sins." This was his meaning, and I hope I can make it my own. If it be thy pleasure, release me from my complaint. If not, and the dis- tress is continued to try me, be near to aMcrd me a sensible manifes- tation of thy favor ; let me see thy countenance ; let me hear thy voice, saying, " I rem.em.ber thee still." Or, if this be denied, and I have no claim upon thee for such an indulgence, let me, for tlie Redeemer's sake, be absolved and justified. Remove my guilt, whatever becomes of my grief— grief tlien cannot be penal— cannot be injurious — " If Pin be pardon'd. I'm secure ; " The law pivos sin its «kmniiig pow'r •, " Dtath hath uo sting beside : " But Christ, iiiy ransom, died February 14.—" Ye are my friends, if ye do whatsoever 1 command you. * John, XV, 14. He does not say, ye are the subjects of my love ; but, " Ye are my friends," if ye do whatsoever t command you. You may love an animal, a slave, an enemy ; but neither of these can be your friend; for friendship implies and requires what their condition does not admit. It is a remarkable expression that Moses employs when he says, " If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or ihy friend who is as thine owN^souL." It seems to place a friend above all the relations of kindred, and Solomon docs not scruple to say, " There is a friend that sticketh closer than a brother." Friendship has always been deemed essential to the happiness of human beings, and, indeed, to their very honor; for it would be thought as disgiaceful as it is dis- consolate to have no friend. No peculiarity of condition, nor eleva Vol. I. 4 74 FEBRUARY 14. tion of rank, sete a man above the attraction and utility of friendship. Kings have laid aside their royalties to indulge in it, and Alexander would have found a conquered world a kind of desert, without an Ephestion. But it is needless to enlarge on the excellency and value of this blessing. Who is not ready to acknowledge that friendship is the delight of youth, the pillar of age, the bloom of prosperity, the charm of solitude, the solace of adversity, the best benefactor and comforter m this vale of tears. But the question is, where a friend is to be found? It will be allowed that many who wear the name are un- worthy of the title, and that even those who are sincere in profes- sions may be chargeable with infirmities. Yet even human friend- ship is not a Utopian good. He who says all men are liars, says it in his haste, or from a heart that judges of others by itself They who complain most are commonly the most to be complained of; for there i? reaZ friendship to be found on earth. But there is better in heaven J and in our text we have the advantage in the highest of all examples. In others we may have the reality, and even the eminency of friendship, but in Him we have the perfection, the divinity of it. But what is necessary to our claiming it ? Ye are my friends, says He, " If ye do whatsoever I command you." But this he shows us, that though he is the friend, he is also the lawgiver. Under whatever character he reveals himself, we are never to lose sight of the Sovereign. His goodness is to display his g'-eatness, not to weaken it. He is the Prince as well as the Savior ; He " comniands" his friends. And nothing less than obedience to his will is required of us. It is not enough to read it, and hear ii, and know it, and talk of it, and profess it; we must " do" it. And our obedience must be impartial ; we must do " whatsoever" he commands us. Obedience may be sincere without being perfect in the degree; but it cannot be sincere without being universal in its principle and disposition. For if I do some things which he enjoins me, and not others, it fol- lows, that what I do, I do from some other motive than liis authority; for this would lead me to observe all he enjoins. True obedience will not suffer me to select, any more than to dictate; its only inquiry is, " Lord, what wilt thou have me to do?" He who commands me to enter his gates with thanksgiving, tells me also to enter my closet. He who forbids me to steal, tells me to speak evil of no man. Can I say with David, " I esteem all thy commandments concerning all ijiings to be right, and I hate every Mse way ?" With regard to the connexion, however, between this friendship and this obedience, let it not be supposed that it is a meritorious one, as if the practice deserved the privilege. This is impossible, and would subvert the gospel of Christ. Yet it is a certain connexion, and as certain, both in its exclusion and inclusion, as tlie nature of things, and the word of truth, can make it. And it is an encouraging coni^xion. Had the requisition turned on worldly honor, or wealth, or genms, or science, many must have despaired. But the essential is not derived from condition, but conduct. It is, therefore, within the reach of the poor, as well as of the rich, and of the illiterate, as well as the learned. All may be great in the sight of the Lord, and he is the FEBRUARY 15. 75 oTc?atcst, whatever be his circumstances in hfe, who best obeys his Lord and Savior. Mary was blessed in being his mother ; but this was a privilege necessarily confined to one individual. He, there- lore wJien he' heard the exclamation of the woman, Blessed be the womb that bare thee, and the paps which thou hast sucked! in- stantly mentions a way to a h-gher pri\-ilege, and which lies open to every one : •' Yea, rather, bless, d are they that hear the word of God, and keep it." , , , Pray, therefore, " O that my feet were directed to keep thy pre- cepts!"' ''Many will entreat the favor of the prince, and every one is a iriend to him that giveth gills.'' But when you seek tlie regards of the trreat, what base compliances are often necessary to please tlicm— and then you are never sure of succeeding— and when you succeed, what have you gained? But his work is honorable and glorious. If vou seek* you are sure to find. And whoso findeth Him, findeth life, and shall obtain favor of the Lord. However unobserved or neglected among men you may be, no one can pass your door and say, ^"^There dwehs a friendless person." Lord Brook was so charmed with that rare and accomplished per- sonage. Sir Philip Sidney, that he would have no other inscription on his tomb than this, "Here hes the friend of Sir Philip Sidney." Ah ! says the Christian, I envy not those whose sepulchre will be adorned with the trophies of war, the pride of heraldry, or the renown of science, if my hanible grave can tell, and tell truly, " Here lies the friend of Christ." Febrcary lo. — '-And all the people sa^r hira M-alking and praising God, and they knew that it was he which sat for alms at the Beautiful Gate of the temple ; and they were filled with wonder and amazement at that which had happened unto him." — Acts, iii, 9, 10. His walking was a proof of the reality and perfection of the cure. His praising God was the proper improvement of it. But what an attestation was here to the divine mission of the apos- tles, and so to the.tmtii of Christianity itself! We speak, said they, in His name who was crucified — and if you ask for a proof of it, we will act in His name. Bring forth your dumb, and we will give them speech ; your blind, and Ave will open their eyes; your sick, and we will heal them ; your lame, and Ave will make them leap as a hart. This w^as evidence adapted to persons of every rank and capacity; it required no labored process of reasoning and eloquence — it was the broad seal of heaven, which all could see and understand. And there was nothing like artifice or collusion in these miracles. Take the case before us. The patient resided, not in a remote place, but in Jerusalem, that is, in the midst of their enemies. He had been lame from his mother's womb, and was now upward of forty years old. He was well knoAvn ; he was a beggar. Multitudes had seen him ; many had relieved him ; and many had handled him — for he was carried daily to the place of begging. And this was not an ob- scure corner, but tlie entrance into the temple. And the thing was not done in the night, but at nine o'clock in the morning, when there was a concourse of people. ' Put all this together, and then ask whether any thing could have 76 FEBRUARY 16. been fairer. Could any thing have been more open to detection, had tliere been any imposture? Compare such an achievement with the prodigies of heathenism, and the miracles of the Romish church. And 8ce, also, what can equal the credulity of unbelievers ! What is the faith of a Christian to their behef? Christians believe difficul- ties. boc;iusc they are abundantly confirmed; but /At?/ swallow im- probabilities, and impos.sibilities. Tiinr rejection of the Gospel can- not arise from an intellectual, but a moral cause. They do not want evidence, but disposition — they receive not the love of the truth, tliat tliey might be saved. Therefore, How can they escape, if they neglect so great salvation ; wdiich at the first began to be spoken by ♦he I^ord, and was confirmed unto them by those that heard him : God al;;0 bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according lo hifl own will ? Need I tremble for the cause of Christianity ? Need my reason be ashamed of my faith ? "Heuco, and for ever from my heart, I "And to those hards my soul rstiprn, " I bid my doubts and fears depart; | " Thai bear credculials so divine " February 1G. — "They serve not thy gods, nor -ivorship the golden image which thou hast set up." — Daniel, iii, 12. The refusal of these three 3^oung men v;-as as trying as it was noble. The resolution has immortalized them. But let us observe how much they had to ove-rcome in adhering to it. They could plead authority. Here was the command of their sovereign ; and good men are to be good subjects, to honor princi- palities and powers, to obey magistrates, and to be ready to every Avoik But there is a diflerence between civil and spiritual claims. V/e arq, indeed, to render unto Cscsar the tilings that arc Caesar's ; but we must also render unto God the things that are God's. If any being reijuires us to do what is opposed to the revealed will of God, vvc are prevented by an authority from which there can lie no appeal, and vv-eih them not, and they er class. "We are not unbelievers." No — you have denied, and Mre •* worse than an Infidel." — Some receive it in the love and the infiience of it. Thf ir faith 'm more than notion ; their worship is not lormulity ; their hope is not delusion — they live in the Spirit, and walk in the Spirit. Though these are still comparatively few, yet, blessed be God, their number is daily and greatly enlarging ; and the Lord add to his people, how many soever they be, a hundi(\l told! Art thou, my reader, one of them? Remem.ber four things. First. Tliat thou hast any of this knowledge — should make thee than ki 111. Secondly. That thou hast so little — should make thee humble. Thirdly. That more is attainable — should make thee hopeful. Fourthly. That it is attainable only in the use of means — should make thee diligent. Consider what I say ; and the Lord give thee understanding in all things. February 28. — " Having Idved his own which were in the world, he loved them unto the end." — John, xiii, 1. These words refer immediately to tlie twelve disciples of our Lord. Bat what said he in his intercessory prayer? "Neither pray I for these alone, but for them also which shall believe on me, through their word." And what part of the statement here will not extend beyond his first followers ? Is \i '&^e relation? These are called "His own;" and they vi-ere indeed his own, by extraordinary office ; but they were far more im- portantly his own, by saving grace. And thus he has a propriety in all Christians. If ye are Christ's, then are ye Abraham's seed. They that are Christ's have crucified the flesh. He has a peculiar right to them, from covenant donation, and the execution of his trust. They were given him as so many sheep to feed ; as so many Bcholai-s to teach; as so many patients to heal; as so many captives to re- deem. They are therefore, not their own, but bought with a price ; and the ransom was no less than his own blood. The connexion be- tween Him and them is so intimate and entire, that tiiey are called his heritage, his children, his bride; the members of his body, of his flesh, and of his bones; yea, they are joined to the Lord, and of one ppirit with him. Is it the comJitiun ? They '"'were in the world.' He was leaving it, and they were to be left in it; and from what it had been to him, they could judge what it Avould be to them ; according to his own inti- mation, " The servant is not greater than his Lord. If they have persecuted me, they will also persecute you." They found them- selves, therefore, as lilies among tliorns; as sheep among wolves. And he prayed not to have them taken out of the v.'ori!i,but only kept from the evil. And thus it is vAxh his people now. They are in the world; and this is their field of action, and this is their sphere o* duty and trial fir a seas/ni. There they are to serve their gone.-a- tion ; there ihey are to glorify God, by doin.g and sufiering iiis \s'A\. FEBRUARY 29. 93 "But the world is much improved." It has advanced much in sci- ence and civihzation; but it retains the same disposition toward real godhness as formerly, and is more perilous in its smiles than in its hvwns, m its treacherous embraces than in its avowed hostilities. But if^ou are "His own" while you are "in the world," you will not be of it ; and He, whose you are, will not only keep you from falling, but render you useful in it, and bring you honorably out of it. Be of good cheer, says He, I have overcome the world. Is it the realiUj of his regard? "He had loved his own which were in the world." What other principle could have actuated him in selecting them, calling them, informing them, employing tliem, adopting tliem. honoring them, blessing them with his constant inti- macy? They had not chosen Him but he had chosen them, and or- dained them, that they should go and bring forth fruit. He treated them not as servants, but as friends: and all things that he had heard of the Father, lie made known unto them. He could say. As the Fa- ther hath loved me, so have I loved you. And is not this true of all his people? Who said, Deliver them from going down into the pit? Who bore their sins in his own body on the tree? Who shut the mouth of hell? Who opened the kingdom of heaven to all believers? O Christian, who sought — and who saved thee? Whatever you are, whatever you have, is the effect of the love of Christ, that passeth knowledge. Is it the fermanennj of this affection? Having loved his own wiiich were in the worUl, he loved them unto the end. They tried him, and proved themselves very unworthy of his continued attach- ment. But he bore with their dullness and imperfections. He chided and reproved them ; but this was not only compatible with his con- stancy, but resulted from it ; for as many as he loves he rebukes and chastens, and faithful are tlie wounds of this Friend. And now we see him at the last all idive to their welfare, teaching and comforting them, washing their feet, and praying for them. In the garden, when he found them sleeping, he extenuated the infirmity. The spiiit, indeed, is willing, but the flesh is weak. When he surrendered hiiTiself to his enemies, he stipulated for their exemption. Let these go their way. He died with them in his heart. He arose and ap- peared to them ; and though they had all foisalvcn him, and fled in tlie hour of trial, he said. Be not afraid ; ])eace be to you. He laid his hands upon them, and wliile he blessed them he was taken up into heaven. And did he forget them then ? He sent them another Comforter, that should abide with them for ever. And was this pecu- liar to them ? He is tlie same yesterday, to-day, and for ever. He rests in his love. He hath said, I will never leave thee, nor forsake thee. A true friend loveth at all times. But there are few such friends to be found. But He abideth faithful. Job's brethren proved like a summer's brook. One told David in his distress, Ahithophel ie among the conspirators with Absalom. At my first ansvv'er, no one, says Paul, stood by me, but all n en forsook me ; but he adds, Nevertheless, the Lord stood by me, and strengthened me. So will it be with all those who trust in'Him. " They shall not be ashamed or confounded, world witiiout end." 94 MARCH 1. •' This God is tlie God we adore, I " 'Tis Jesus, the First ar/i the Last, " Our faithful uncliangeable Friend ; j " Whose S^jirit shiill guide us safe hoiiie • Whose love is as great as his power, I " Wu'll praise him for all that is past, " Aad neither knows measure nor end. | " And trust liini for all that's to come." March 1. — " And it shall be, if thou go with us, yea, it shall be that what goodness the Lord shall do unto us, the same will we do unto thee." — ISurn- bers, X, 32. While this invitation is founded in benevolence, it also displays humility. Christians are convinced that they can only give acconling as they have received. But, from God's communications to them, they know that they can be useful, and that they oi'ghi to be useful to others. They never receive grace for themselves only. If the glory of the Lord has risen upon them, they are to arise and shine. If they are converted, they are to strengthen their brethren. If they are comforted, they are to comfort with the same comforts those who are in any trouble. If they are rich in this world, they are to do good, and be rich in good works, ready to distribute, willing to com- municate. " As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God." Hence says Moses to Hobab, " If thou go with us, what goodness the Lord shall do unto us, the same will we do unto tliee." — And he repeats the assurance : " It shall be — yea, it shall be." And was it not so ? Did he repent of his adhering to Israel ? See what is said in Judges, and in Samuel, of liis descendants. And was Obed-Edom a loser by the ark ? Did not the sacred guest more than pay for its entertainment ? " It was told David, saying, The Lord iiath blessed the house of Obed-Edom, and all that pertaineth unto him, because of the ark of God." Who is likely to be injured by casting in his lot with the followers of the Lamb ? Will his family suffer '? Many a wretch has reduced his wife and children to penury and ruin by his vices, but every principle of a good man will lead him to provide for his own, and the generation of the upright shall be blessed. Will his substance? The play-house, the ale-house, the Saming-house, the house of her who lives in the way to hell, going own to the chambers of death, will injure a man much more than the house of God. Will his health? Is iJiis likely to be injured, or benefited, by temperance, and calm temper, and cheerful confidence, and benevolent feelings? Religion must befriend reputation, as it produces and guards all the elements from Avhich it is derived, while the name of the wicked shall rot. Therelbre come with us, and we will do yon good ; for the Lord hath spoken good concerning Israel. We cannot promise you great things in the world, but the Lord will bless your bread and your water; and a little that a righteous man hath, is better than the riches of many wicked. We cannot promise you exemptions from affliction, but nothing shall befall you but what is common to man ; and God is faithful, who will not suffer you to be tempted above that ye are able, and will, with the temptation, also make a way for your escape. We cannot secure you from privations and sacrifices, but we can promise, that you shall be more than indemnified for every thing you do or suffer, or lose, for the cause of God. He will not b« MARCH 2. C5 unrighteous to forget your work of faith, and labor of love. A cup of cold water, given to a disciple in the name of a disciple, shall not lo.se its reward. " There is no man," saith the Savior, '" that hath left house, or parents, or brethren, or wife, or children, for the king- dom of God's salve, who shall not receive manifold more in this present time, and in the world to come life everlasting." We can assure you, that if you travel with us, you shall feed on the manna, and drink of the rock, and be guided by the cloud, and behold the glory of the Lord, in the wilderness; and then you shall share with us, beyond Jordan, the land flo^ving with milk and honey. How blessed are they whose transgressions are forgiven, who have peace with God, who are delivered trom the sting of a guilty conscience, and the torment of tear, who walk in the comforts of the Holy Ghost, who rejoice in hope, who know that death is their friend, and heaven their home, Vvdio have their fruit unto hohness, and the end everlasting life ! •' Lo, this, we have searched it, so it is, hear it, and know thou it for thy good." Lord ! 1 have often heard this invitation; I now accept it. I am a companion of them that fear thee, and of them that keep thy pre- cepts. " Remember me, O Lord, with the favor that thou bearesl unto thy people; O visit me with thy salvation, that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that 1 may glory with thine inheritance." March 2.—" But Peter followed him afar off."— 3Iatt. xxvi, 58. This, too, was better than forsaking him and fleeing, as the rest did. Here was the working of some degree of principle. Here was some love to the Savior, or he would not have tbllowed him at all — the lingering of that affection which may be seemingly smothered in the Christian, but can never be extinguished, and will soon be blown again into a flame. But he was overcome by fear. His Lord was apprehended, and going to be tried and cracified. What if I, said Peter, should be found in the same doom as one of them ! The fear of man bringeth a snare. Skin for skin, yea, all that a man hath, will he give for his life. Yet this was very unbelieving in him. He had seen his Lord's miracles, and knew what he could do. He knew that he had ac- tually stipulated for their release in the garden, as the condition of his own surrender. He knew that he had assured them, that after he was risen from the dead he Avould appear to them, and employ tliem as his witnesses, which involved their preservation. What a diflference between Peter and Paul — Paul, who said, " None of these things move me ; neither count I my hfe dear unto myself, so that I may finish my course with joy." And between Peter"^and Luther — Luther, who, when informed of his dangers, said. If there were as many devils in Worms as there are tiles upon tlie houses, I would go. But Peter followed him afar off! This was also very ungrateful. The Savior had done much for jiim. He had healed, by a miracle, his wife's mother ; he had called him to the apostleship, the highest honor on earth ; He had singularly m MARCH 2. digtitiguifc^hed him with James and Jolrn on gcrcral occasions; He had saved him by his grace, and enlightciicd him from above, and was now going to suffer and die for him. And a friend is born for adversity. Then, instead of keeping at a distance from us, we look for his attendance and sympatliy. Peter could have miequivccally testified in favor of suflering innocence ; but he hiangs ofi'I And Patience itself complains, " I looked for some to take pity, and there was none ! and for comforters, but I found none !" All this, too, was in violation of his own profession and vows — that he was willing to follow liim to prison and to death — that he would die with him rather than deny liim ; and all tin's had scarcely left his lips, and was uttered just after our Savior had lo solemnly fore- warned him. Yet Peter Ibllowed him afiir off. This led to something worse, and I wonder not at the sequel. His after conduct in denying him, and thrice; and swearing with oaths and curses, was only the continuance and the increase of his present reluctance. So it is, the way of error and sin is always downhill; and, once in motion, who can tell when and where he wih stop ? You follow him afar off this hour, the next j^ou are ashamed of him. You trifle with the sabbath to-day, to-morrow you prcfiu:ie it. You now endure evil comj:)any ; you will soon choose it ; so true is it, " They proceed from evil to evil." And yet who of us can cast a stone at him? Are not we verily guilty, as well as Peter? Let us see whether, though as yet we l;ave not begun to curse and to swear, saying, T know not the man, we have not been foliovring him afar off. Here let us not depend upon the opinion of our fellow creatures — we may stand fair with them. But what do they know of us? of our inward state? of our princi- ples and motives? What says the JieatH ? " If our heait condemn us not, then have we confidence toward God." Yet even on this testimony we must not absolutely rely. " God is greater tlian the heart, and knovv'eth all things." "The Laodiceans were satisfied with themselves at the very time when He charged them with every one of the evils from which they supposed themselves fvee. Has He not somewhat against us? May we not continue to read and hear his word, and keep our places in the sanctuary, and even at his table ; and yet feel very little of that sacred fervor and delight that once accompanied our devotions? Attendance upon the Savior in the means of grace, is very distinguishable from spiritual worship. We may draw nigh to him with our mouth, and honor him with our lipp, while the heart is far from him. Does the hea)'i lag behind? Then are we following him afar off. Hi^ people are himself. He that recei veth them, receiveth him ; and wliat we do not, to the least of one of all his brethren, we do not to him. In tiie distance of our regard to them, and especially our backwaid- TiCss to notice, and relieve, and visit tlie poor and afflicted, are we not following him afar off7 Above all, does not the evil appear in the remoteness of our rc- eemblance ? We are commanded to follow him, and our conformity to him is essential to all religion, and we may always judge of the degree, as well as the reality of our religion by it. How far short of the model do we come? How distantly do we resemble that conde- MARCH 3. 97 scension, which washed the disciples' feet; that self-denial, which pleased not himself; that fervor, which led him to say, The zeal ol thine House hath eaten me up ; that delight in obedience, which led him to say, My meat is to do the will of Him that sent me, and to finish his worlv — And thus, by our negligence and indifference, we grieve his Holy Spirit, and rob oar own souls; for he is all in all ; he is the fountain of lile, and it is good for us to draw near- to Him. But when we fol- low him afar oflj we cannot see him, and hear him, and converse with him. And wo unto us if trouble befalls us, or the enemy meets with us. and he is most likely to do so then, when we are absent from him. Let me sig-Ji — " Prone to waudcr, LorJ, 1 feel it ; | " Prone to leave the God I love " And let me shig- — " Thou Shepherd of Israel divine, I " 'Tis there I would always abide, " The joy of the u|>ri'rht in heart, | " Nor ever a moment depart; " For closer conimuiiioii I pine, " Preserved evermore by tliy side " Still, still to reside where Thou art. [ " Eternally hid in thy heart," March 3. — " Yea, let God be true, but every man a liar." — Rom. iii, 4. But cannot God be true, and man be true also ? Does the veracity of the one infer the falsehood of the other ? Not absolutely, but in particular instances. There may be, and there olten is, an opposition between their testimony ; and when this is the case we are not to hesitate a moment by whose claims we shall be decided. If the whole world was on one side and He on the other, Let God be true, but every man a bar. And, comparatively, the credibility of the one, must always be nothing to that of the other. If we receive the wit- ness of men, the witness of God is greater. And this will appear un- deniable from four admissions. The first regards the ignorance of man and the wisdom of God. Man is fallible. He not only may err, but he is likely to err. He may be deceived by outward appearances; by the reports of others; by his own reasonings. His poweis are limited; his researches m every direction are soon checked ; there are depths which he cannot fathom, heights Avhich he cannot scale, complications which he can- not unravel. Let not the wise man glory in his wisdom. How much ofitismere opinion and conjecture! With what follies have the greatest minds been charged! Where is the wise? Where is the scribe ? Where is the disputer of this world ? Hath not God made foo!Ishne.ss the wisdom of the world ? But His understanding is in- finite. He knows all things. He cannot be mistaken. The second regards the mutability of man, and the unchangeable- ness of God. Creatures, Irom their very being are mutable. Many of the angels kept not their first estate. Adam fell from his original condition. Who needs to be told that man never continues in one stay? New views gender new feelings, and these new pursuits. What pleases to-day may ofl'end to-morrow. Many are unstable as vs^ater-, and no one is immutable. But God changes not; what he thinks now of any subject he always thought, and always will think, for with Him there is no variableness, neither shadow of turning. Vol. I. 6 OS MARCH 3. The third regards the weciknei?s of man, and the all-fiuflicionoy of God. Man may threaten in lury, but be unable to execute. He may promise sincerely, and his promises be vain words ; he cannot fulfill them. In this respect he is not always to be judged ol" by his conduct. There are capct' in which we censure, when, ii" we knew all, we should only pity. The man struggles with ditncultica which have unexi>cctedly come upon him ; and yields to dire necessity, and pro- vides things honest in the sight of the Lord, who has seen all his heart and his hardships, though not in the sight of men. But God is al- mighty. He who made and upholds all things by the word of his power, speaks every thing in the Scriptures. The fourth regards the depravity of man, and the rectitude of God. Man goes astray from the womb, speaking lies. He often inten- tionally deceives; it is his aim and study; and he rejoic&s in h'.s suc- cess. Even men who are influenced by religious principles may be overcome by evil, and occasion our saying, Lord, what is man ! How far from truth was the sentiment of Jonah, " I do well to be angry, even unto death." How lamentable was the falsehood of Abiaham, when he said of his wife, She is my sister. How dreadful was the perjury of Peter, when he swore, " I know not the man." But God is holiness itselt". He is incapable of a wrong bias, he cannot be tempted to deceive. When, therefore, we look at man, ignorant and faniblc, varying according to his excitements, often unable to make good his engage- ments; yea, accessible to the influence of evil m.otivcs: and then con- template God, in all the glories of his wi&;dom, inimutability, almighti- ness, and rectitude ; each being an everlastiiig and infinite presei-va- tive of tnjth — who can view these competitors for onr belief, and p,ot join with the apostle, '• Yea, let God be true, but every man a liar." And the use to which this fact should be applied, is to reduce our confidence in man, and increase our confidence in God — " Then let us trust the Lord alone, I " Sure as on <:roaturps we ?^eth the way that they take, but they do not. I will bring the blind by a v/ay that they know not; I will lead them in paths that they have not known. You take a little child in your hand to lead him. Thcugi) God, says Bishop Hail, has a large family, none cf his children are able to go alone ; they are too weak, as well as loo ignorant. But fear not, says God ; 1 will strengthen thee, yea, I will help thee, }ea, I will uphold thee with the right hand of my righteousness. — In his chastening hand. They are sometimes alarmed at their afflictions, and cry. Do not condemn me — as if they were in tlie hand of an enemy. But he is their Father; and not like fathers of our flesh; for they verily, for a few days, chastened us after their own pleasure, but he for our profit, that we may be partakers of his holi- ness. Luther therefore said. Strike on, Lord, strike on; for now I know I am thy child. We deserve to lose the rod, and by our im- proper behavior we forfeit all claim to his correction ; a::d we may well wonder, and exclaim, Lord, what is man, that thou shouldest magnify him, that thou shouldest set thine heart upon him, that thou shouldest visit him every morning, and try him every nionient ? But 60 it is; for he does not deal with us according to our desert. And therefore, rather than leave us to make flesh our arm, or the world our portion, he \vill remove every prop of support, and dry up every spring of comfort. But he does not afllict willingly. If needs be only, we are in heaviness ; and when we mourn our faults, the rod drops upon the ground, and he hastens to wipe away our tears. " Is Ephraim my dear son ? Is he a pleasant child ? For since 1 spake again^t him, I do earnestly remember him still; therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord." — Whatever, therefore, Christians have to distress and perplex, here is enough to comfort and to satisfy tliem. " For all this I consider- ed in my heart, even to declare all this, that the righteous and the wise, and their works, are in the hand of God." March 5. — " So then, with the mind I my?e'f serve the law of God; but with the flesh, the law of sin." — Romans, vii, 25. So ends this chapter, concerning which there has been much dis- pute. For some have contended, that the apostle does not here speak of himself, but personates another. They suppose that he refers to a Jew — under the law, but not under grace — awakened, but not re- newed— convinced, but not converted. But can any unregenerate person, with truth say, not only, " I consent to the law^, that it is /.rood," but " with my mind I serve the law of God," and " I delight MARCH 5. 101 m the law of God after the inward man ?" an expression of godli- ness that characterized the temper of the Messiah himself, //e could say nothing more than, '* I delight to do thy will, O my God; yea, thy law is within my heart." At first view the language of complaint may seem much too strong to apply to the experience of a real Christian. But whr.t real Christian v.'ould find it too much to utter when placed in the same state, and occupied in the same way, with the apostle? That is, viewing himself belbre that Gud in whose sight the very heavens are not clean, and who charges his angels with folly, and who sees more pollution in our duties tlian we ever see in our sins — that is, comparing himself wiih :he rule of all rectitude, the divine law, whose spirituality is such as to extend to the thoughts and the desires of the mind, as well as the actions of the life, and which considers anger as murder, and the lusts of the eye as adultery. What must the highest attainments of mortals be, compai'cd with this absolutely perfect standard of holiness ; yea, or even with the elevated and vast desires of a renewed soul ! We need not wonder that many are astonished and perplexed liere. *' The spiritual judgeth all things, but he himself is judged of no man." They who are strangers to the warfare in which he is en- gaged, can never clearly comprehend his language, or enter into those feelings which produce such a depth of confession and abase- ment. Those who have never been in the field may be surprised at niany things related by a veteran in describing the campaigns he has passed through, but his old scar-v/orn comrade can attest the truth of them. In religious matters, more than in any other, the heart know- eth his owm bitterness, and a stranger intcrmeddleth not with his joy. But the secret of the Lord is with them that fear him. We allow that this chapter has been much perverted. There is no part of the Bible that Antinomians so much delight in, or which ungodly men, who turn the grace of God into lasciviousness, so ofien quote. Such persons wrest, also, the other Scriptures to their own destriiction. And are we to argue against the use of a thing, from the abuse of it? What good thing is not abused? Yet we'^do net refuse raiment to the naked, because there are some who glory in what ought to remind us of our shame ; or food to the hungry, be- cause some make a god of their belly. And sliall we refuse to ein- cerc_ and humble souls, mourning over the evils of tJieir own heart the instruction and consolation here provided for them, for fear the interpretation should be applied to an improper purpose ? No one really taught of God will abuse it; nor can he be more reconciled to his corruptions, or more satisfied with his deficiencies, in consequence of being able to adopt the language as his own. For shall they continue in sin thai grace may abound ? God foi-bid. How can they, who are dead to sin, live any longer therein? We are not to make sad the hearts of God's people, but to comfort them ; for the joy of the Lord is their strength. And only the last day will show how much this section of Scripture has strengthened the weak hands, and confirmed the feeble knees of those who were deeming their ex- perience peculiar, and concluding that they had no part with the Israel of God, till they had heard Paul bewailing and encouraging i02 MARCH 6. himself thus : For to will is present with me, but how to perform that which is good I find not. 1 find then a law, that when I would do good evil is present with me. O wretched man that 1 am ! who shall deliver me from the body of this death ? I thank God, through Jesus Christ our Lord. So, then, with the mind I myself serve the law of God, but with the flesh the law of sin. March 6. — " Behold, the Lord thy God hath set the land before thee . go np and possess it, as the Lord God of thy fathers hath said unto thee: fear not, neither be discouraged." — Deut. i, 2L ' We may, Ave ought to transfer what is here said to the Jews con- cerning Canaan, to ourselves with regard to a better country, that is, a heavenly ; for the one was designed to be typical of the other. Observe the exhibition: "Behold, the Lord thy God hath set the land before thee." Where? In the Scriptures: not in its full de- velopement, for so it is a glory to be revealed, for it doth not yet appear what we shall be ; but in its general nature, and in a way adapted to our present apprehensions, and lii ceive, what thank have ye ? for sinners also lend to sinnei-s, to re- ceive as much again. But love yc your enemies, and do good, and lend, hoping for nothing again ; and your reward shall be great, and 112 MARCH 12. ye shall be the children of the Highest, for he ie kind unto the un- thankful and to the evil. Be ye therefore merciful, as your Father also is merciful." Secondly. This will render the service pleasing to the performer. It is the nuture of love to make even difficult things easy, and bitter ones sweet. This made the seven years of hard labor, which Jacob served for Rachel, seem to him as so many days. Every thing fol- lows the heart, not only really, but cheerfully. Thirdly. What is done Irom love will excel in the manner. Being done willingly and pleasantly, it will be done more gracelully and welcomely. What a man does gmdgingly he does disagreeably, liarshly, repulsively. He puts on a norUieast face, turns himself half round, muruiurs and complains; perhaps reproaclies too ; and if he 3'icld3 at last, you feel no more obliged than if he refused. The un- gracious, unfeeling mode, spoils the thing. Men may act the hy- pocrite, but it is almost impossible, without love, to act courteously and kindly. Btit where love actuates, tlie sufferer is not insulted while he is relieved. Alms are not flung at him instead of being given. The w^ound of distress is not torn open, but gently touched with an angel-hand. Oh, I have seen, I have heard some, refuse en- tirely, or in a degree, in a way that has soothed, and even satisfied the unsuccessful petitioner — " I wish it was in my power — I lament my inability — I wish this trifle was ten times more — such as it is, the blessing of God go with it, and with thee," I Avonder not that love is called a grace^ I am sure it deserves the name, not only for its origin, but for its carriage and behavior. Lastly. This will make the service /nore efficient. It will con- stantly excite us, and we shall think Ave have done nothing Avhile any thing remains to be done. For love is generous ; it does not stand conditioning. It Avill iwt be stinted by iTiles and set measures, it does not Avant urgings and excitements, like reluctance and taskings. The ])erson influenced by love cannot, Avithout shame, sit and enjoy the luxuries of his table Avhile penury and distress are his next door neigh- bors. He .cannot go out of his road to preserve his sensibility from being shocked at the sight of a bleeding traveller. He will let his eye affect his heart. He Avill not say to the hungry and naked, Be ye Avarmed, and be ye fed, while he giA-es them not such things as are needful. He Avill give to his poAver, yea, and beyond his poAA'er, if some AA-ere to judge. He Avill not incapacitate himself for benefi- cence, by indulging extravagance of any kind. He Avill labor Avith his oAA^n hands, and guide his affairs with discretion, to mcrease his means. He Avill not grow AA^eary in AA^ell-doing. and Avhen he meets with instances of ingratitude, though he Avill lament the depravity, he Avill not suffer them to justify illiberality. '* All this is trying and difficult." It is. And therefore love is ne- cessary. " By love serA'e one another." This sweet little A-erse, if univ^ersally acted upon, would imme- diately turn this earth into a paradise. " Oavc no man," therefore, " any thing, but to love one another ; for he that loveth another, hath fulfilled the laAA\" And the Gospel too; for "the end of the com- mandment is charity, out of a pure heart and a good conscience, and faitli unfeigned." MARCH 13. 113 — You know the grace of our Lord Jesus Chritt. How did he, in the face of our un worthiness, and Ibreseeing our sad returns, how did he look at Betiilehcm and Calvary ; how did he, by love, serve us? Be ye, therefore, followers of God, as dear children: and walk in love, as Christ also loved us, and gave himself for us, an offering and a sacrifice to God of a sweet-smell iiig savor. Makch 13. — "When thou goest out to battle against thine enemies, and eeest horses, and chariots, and a people more than thou, be not afraid of them; for the Lord thy God is with thee, which brought thee up out of tlie land of Egypt." — Deut. xx, 1. Israel was now a camp, rather than a nation. Though Canaan was given them, they were to take and defend it by force of arms. Hitherto they had seen little of war, having had only a few brushes in their journey with inferior adversaries. But things would soon be- come more serious ; and they would see horses and chariots, and a peo- ple more than themselves. Hence they would be liable to alarm ; and it was necessary for them to know what they had to embolden them. Moses therefore admonishes and encourages them, and both tlie ad- monition and encouragement will apply to ourselves. Religion is a state of conflict. All Christians are soldiers. They wage, indeed, a good warfare. It will bear examination. Every thing commends it, and every thing requires it ; it is not only a just, but a necessary war ; all that is valuable is at stake ; and we must conquer or die. But it is a trying warfare. It continues through every season, and in every condition. It is here admitted, that the forces of their enemies may be very superior to their own, in number, wisdom, vigi- lance, and might. Hence the danger of apprehension and alarm. And fortitude is the virtue of a warrior, and none needs it more than the man who wrestles with all the powers of darkness. And none has more grounds for courageousness than he. If he considers his foes and himself only, his confidence must fail him ; but he has something else to consider. First, The Divine presence : " For the Lord thy God is with thee." And, " How many," said Antigonas to his troops, dismayed at the numbers of the foe, " How many do you reckon me for ?" But God is all-wise, and almighty. Nothing is too hard for the Lord ; and if He be with us, " they that be with us are more than they that be with them." " Greater is He that is in us than he that is in the world." Secondly, His agency : " Who brought thee up out of the land of Egypt." This, to the Jew, was not only a proof, but a pledge ; it not only showed wdiat he could do, but was a voucher of what he would do. For He is always the same, and will not suffer what he has done to be undone. It would have been strange, after opening them a passage through the sea, to have drowned them in Jonian. What v.'Ould he have done for his great Name, after placing himseli at their head to lead them to the Land of Promise, if he had suffered tliem to be overcome by the way? He who begins tlie good work, is not only able to finish, but begins it for the very purpose. " 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 ?" '■ For if, when we 114 MARCH 14. were, enemies, we v-ere rcccncile'l to God by the dcatli of his Son ; much more, being reconciled, we shall be saved by his life." *' Grace will complete wliat grace begins, I " The work that Wisdom undnrtakos, " To save from sorrows or from sins ; j " Eternal Mercy ne'er forsakes." March 14. — " That I may Avin Christ." — Philippians, iii, 8. Is this the language of Paul ? Is he the candidate for Christ •^ How well might he say, that in the subjects of Divine Grace old things are ])assed away, and all things are become new. What a change must have taken place in his own experience! Compare the man with himself. Now a blasphemer of the name of Jesus, and now asking, at his feet, " Lord, what wilt thou have me to do ?" Now persecuting his followers, and now preaching the faith that once he destroyed. Now living a Pharisee, and boasting of his Jewish privileges and attainments; now saying, AVhat things were gain to me, these I count loss for Christ. Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord ; for whom I hav. suffered the loss of all things, and do count them but dung, that I may icin Christ. But had he not won him already 7 Yes, for many years he had known, and served, and enjoyed him. But intense affection makes us think that we are never sure enough of the object. Intense delight in any good, makes us long after more fruition. There is this diffe- rence between a convinced sinner and an experienced believer in Christ ; the former desires only from a sense of want ; the latter de- sires also from the relish of the enjoyment; for/te has tasted that the Lord is gracious, and hence he the more earnestly cries, Lord, ever- more give me this bread, for taste provokes appetite. Advancement, by increasing knowledge, and improving skill, produces humility and dissatisfaction. Hence the nearer any one approaches completeness in any thing, the more easily he discerns, and the more mortify ingly he teels his remaining deficiencies. And no wonder, therefore, the apostle should here say, " I have not attained, I am not already per- fect ;" for here, so immense is the blessing, that wdiat is possessed will never bear a comparison with what remains ; and as the object is infinite, and the faculty finite, there will always be a possibility of addition, and the happiness derivable from the Savior will not only be eternal, but eternally increasing. But is this prize attainable by us ? How is He placed before us In the Scripture ? Is He exhibited only to our view, or proposed to our hope ? Are not all allowed, invited, commanded to seek him ? And all without e.Tcepiion ? And could anij be condemned for rejecting him, if he was not placed within their reach ? But what is necessary to make him our own ? Not clcsa't. Wit- ness the characters of those who are encouraged to hope in him ; he came to seek and to save that which was lost ; He died for the ungodly. Indeed, if any meritorious qualifications were to be pos- fcessed. or conditions to be performed, in order to our obtaining him, our case would be desperate. But desire is necessary. Ask, and ye shall have ; seek, and ye ehall find. Warrant is one thing, disposition is another : unless we are convinced of our need of him, we cannot long after him j and MARCH IG. 115 unlets we value liim, the blcs-sing could not gratify and content us if ac^^juired. Sacrifice is, tlieref»)re, needful ; and when the desire is supremely nrgent and active, and nothing can be a substitute for the object we ehull be readv to part with whatever stands in competition with him. Hence we read in the Scripture of seHing all to buy the pearl of great price. Buying, here, does not signify giving an equivalent for him— who could think of this ? But, as in buying, something is parted with for the purpose, so it is here. And whether it be the pride ot reason, or selt-righteousness, or our worldly connexions and interest^, or our sins, that°keep us back from him, Ave must forsake them all and follow him. And shall we not be more, infinitely more than indemnified, if we xcin Christ ? March 15.—" That I may win Christ."— Fhilippians, iii, 8. — A^-D what a prize is He ! The tongue of men and of angels would infinitely fiiil to do i///??. justice. The sacred writers, though inspired, labor lor lansruage and imagery to aid us to conceive a little of his worth. He islhe hone, the Savior, the consolation, the glory of his people Israel. He is Lord of all. In Him all fullness dwells. In winning Him we gain all pure, spiritual, durable, satisfying good ; a way to God ; a justifying righteousness; a sanctifying Spirit; a sufficiency of grace to help in time of need ; a peace that passeth all understanding ; a joy that is unspeakable and full of glory ; we are blessed with all spiritual blessings in heavenly places in Christ. If an ancient philosopher had been asked, what one thing would entirely have met all his wants, and satisfied all his hopes and de- sires? he w^ould have been at a loss for an answer. But ask a Christian this question, and, without a moment's hesitation, he replies, " All I need, all I wish, is to win Christ." Let me attain Him, and I shall — I can look no further. How blessed, then, is the whinner I He is happy now. Happy alone. Happy in trouble Happy in death. How much more happy Avill he be hereafter ! By this acquisi'^on he is raised above the con- dition of Adam in Paradise— above the estate of angels in heaven. His portion is to be judged of by what Christ is, and has — ibr he has gained Him — he has won Christ ! ! But how foolish the despiser! How poor! How wretched! How miserable in time ! How much more miserable in eternity ! How can we escape, if we neglect so great salvation ? O my soul, hear him and live—" He that findeth me, findeth life : and shall obtain favor of the Lord ; but be that sinneth against me, wrongeth his own Boul ; all they that hate me, love death." March 16. — " When it pleased God, who separated me from my mother's womb, and called me by his grace." — Galatians, i, 15. Paul is here referring to two events— his natural birth, and his spiritual birth ; the one connecting him with the world, the other with the church. The former of these is common to all men ; the latter is confined to a few. The former affords us no security from il6 MARCH 16. the wrath to come, " Because they are a people of no nnderstandiiig, therefore he that made them will not have inercy on them, and he that formed them will show them no favor." Tlie latter makes us heirs according to the hope of eternal liie. Both these, therefore, are important ; hut the one is far more momentous than the other. The multitude do not think so. They keep the day of their birth, and are thankful for the continuance of Jile ; but never inquire, Has He, who separated me from my mother's womb, called me by his grace ? Has He made me not only a crea- ture, but a new creature ? Am I not only a partaker ol that life whose days are few and evil, hut the life which the just live by faith, and which shall endure for ever 1 Yes, this is the main thing. And you will deem it so when con- science shall be awakened ; when heart and flesh shall fail, and the cold hand of deatli lays hold of you, to bring you into the presence of the Judge of all. To this, tlierefore, attend, and regard it without delay. We would not have you indifferent to the beauties of Nature, and the bounties of Providence ; but let it be your chief concern to be blessed with all spiritual blessings in heavenly places in Christ. Say, with David, " I will praise thee ; for 1 am fearfully and won- derfully made ; marvellous are thy worKs ; and that my soul know eth right well." But O, rest not satisfied till you can say, with Paul, " He called me by his grace." Regeneration is necessary. The nature of religion demands it. The nature of God demands it. The nature of heaven demands it. Ye mitst be born again. Observe again. Paul, you see, had been born twice ; and if you are not born twice before you die once, it had been good for you if you had never been born. Those born once only, die twice — they die a temporal, and they die an eternal death. But those who are born twice, die only once — for on them the second death hath no power. Paul was as fully persuaded of his being called by grace, as he was of his having been separated from his mother's womb. What a satisfaction must this be to the assured individual! All are not equally privileged. Some have fears concerning their conversion. But even this anxiety is a token for good. And let them remember, that there is a certainty attainable not only in Christian doctrine, but in Christian experience; and give all diligence to the full assu- rance of hope unto the end. Let them wait on the Lord and keep his way, and read the things that are written unto them that believe en the name of the Son of God, tliat they may know that they have eternal life. — Little, when Paul v/as born, did any know what he was destined to be. The father embraced him, the mother forgot her anguish, for joy that a man was born into the world. His birth was no way dis- tinguished from any other. His religious friends could not look into the future, nor conjecture the powei's he was to develope, the space he v;as to occupy in history, the labors he was to perform, the advan- tages he was to render the human race to the end of time ; nothing of all this could they foresee in this helpless babe. But here was the acorn of the oak. God sees the end from the beginning. Gamaliel's pupil, the zealous Pharisee, the bloody persecutor, the praying peni- MARCH 17. 117 t.eut, the Christian disciple, the inspired apostle — all, all were presem to His view when He separated him from his mother's womb. And even then He had done virtually what He did actually in the jour- ney to Damascus — call him by liis grace. Time is nothing wiih Him. Design is accomplishment. Every thing has its season. All the circumstances of life, and godliness; of our birth, and our con- version, are arranged by Infinite Wisdom and Goodness. Just and true are all thy ways, O thou King of saints. He hath done all tliinsrs well. Heaven, earth, and sea, and fire, and wiud, " Show me thy v/onderous skill; But I review mysell', and find •' Piviuer wonders still. Tliy awful glories round me shine ; " My flesh proclaims thy prai.-c: Lord, to thy works of Nature join " Thy miracles of grace." i\Iarch 17. — " The same Lord over all is rich unto all that call upon hiin." — Romans, x, 12. Power and benevolence are rarely united in our fellow creatures. Here is one who has abundance, but he has no disposition to do good ; he turns away his ear from hearing the poor, and seems to live as if he was born ibr himself only. Yea, the disposition often decreases as the capacity increases; so that there are some who not only give less comparatively, but less really, than they did v.hen they were poorer. Then it hard'y seemed worth their while to be covetous and to hoard, but now they have the means, and the temptation conquers them ; and in their commerce of charity, silver is used instead of geld, and co[)per instead of silver. On the other hand, there is many u one who has bowels of mercies, but he can only pity and shed una- vailing tears over victims of distress. He is compelled to say only. Be ye warmed and be ye filled, for he has it not in his hand to give such things as are needful for our body — his hand is shortened that it cannot save, though his ear is not heavy that it ca.nnot hear. But some few there are, in whom the means, and the mind to use them, are found united. The Lord increase their number ! These are little images of Himself, in whom we equally find greatness and goodness, the resources and the readiness of compassion. " He is over all, and he is rich unto all that call upon him." Let me look at his greatness. He is over all. All beings of every rank are under his absolute control. He rules over all material agents; over all a ?i//7?aZ agents; over all human agents ; over the best of men ; the greatest of men ; the worst of men : over all invisible agents; over devils; over angels; over departed spirits. He is Lord both of the dead and the living. How astonishing tlien are his pos- sessions and his dominions ! A nation seems a great thing to us. But what is the greatest nation to our earth? And what is our earth to t;he luminaries of heaven? Many of these are discernible by the naked eye. When this fails, art assists nature ; and Herschel seems innumerably more. When the telescope {'m\s, the imagination plunges into the immensity beyond, and we exclaim, Lo ! these are parts' of his wa3-s. But how small a portion is known of Him. " And will this miglity Lord " Of glorv condescmul ; And will he write my name. " My Father and my Fnead ?" 118 MARCH 17. Yes, for his mercy equals his majesty — and the same Lord who m over all, " is rich unto all that call upon him." His goodness has three characters. First. It is plenteous. '' He is rich unto all that call upon him." Some, if they are bountiful, are poor in bounty. And this appeara not only in the smallness of their gifts, but in the mode of giving. It seems do.ie by constraint, not willingly and of a ready mind. It does not drop iiom them as honey from the comb, or flow like water from a spring — it seems an unnatural cfibrt. You feel no more rejpect v.hen they give much, than when they give little; every thing like nobleness is destroyed by the manner ; the meanne.-^s of the diFposition is betrayed, and the poor spirited mortal can no more give kindly and generously than a clown caji dance gracefully. But the Lord God is a sun ; He gives grace and glory ; and no good thing will he withhold. He is abundant in goodness and in truth. He abundantly pardons. And while he gives liberally he upbraideth not. Secondly. It is impartial. He is rich 2mio all that call upon him. For there is no difTerence between Jew and Greek. And the same v/ill appl}' to sex, and age, and calling, and condition, and character. The proclamations of divine grace exclude none, whatever be their circumstances — and it is well they do not. If any were excluded, awakened souls would be sure to find themselves among the excep- tions. But what exceptions can any find when they read, " Preach the Gospel to every creature;" " Whosoever will, let him take of the water of life freely." Evangelical mercy is like Noah's ark; that took in the clean and the unclean, only with this difference in tavor of the truth of the above type: there all the beasts came out as they went in; whereas, if a man be in Christ, he is a new creature. He changes all he receives, and sanctifies all he saves. Thirdly. It is wise. He is rich unto all that call upon him. This is required, and cannot be dispensed with. Not because God wills it; hut because it seemeth good in his sight. He knows that we should never praise him lor blessings Avhich we do not value; and that we never could be made happy by them ; for that which gratifies is some- tliing that relieves our want, fulfils our desire, accomplishes our hope, and crowns our endeavors. God's Ava}-, therefore, is to make us sen- sible of our state, and to cause us to hunger and thirst after righteous- ness; and then we shall be filled: for whoso a-^keth receiveth;and he that seeketh, findeth ; and to him that knocketh, it shall be opened. God reveals himself, not only for our encouragement, but imitation ; and vain is our confidence in him without conformitj^ to him. There- fore, says the apostle. Be ye followers of God, as dear children. How ? In what? and walk in love, as Christ also hath loved us, and given himseli'for us, an oflering and a sacrifice to God lor a swcet-srneliing sa/or. Men would be like God, as the greatest of beings; but we are to be like him, as the best of beings. They vcould resemble him in his natural perfections; but we are to resemble him in his moral. They would, as He is, be over all, and gladly have every thing at their own disposal ; but we are to be holy, and true, a. id patient, and forgiving, and tender, as He is; and, according to our resources, to he rich unto all that call ujxtn us. MARCH 18. 119 March 18.— " Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour." — Acts, iii, 1. TiiK a&sociatea here were Peter and John. We should not have noticed this paiticulaily, did we not find them so frequently and con- stantly together in the Scripture. The instances wdl readily occur to all atte7itive readers of the New Testament. But the reasons ol this peculiar intimacy are not mentioned. Each of the two had a brotlier among the Apostles. But there is an amity superior to rela- tionship; there is a Iriend that sticketh closer than a brother. It ia commonly supjosed, that those who attract each other and unite, very much resemble ea h other: whereas, Peter and John seem to have been more dissimilar than any other two of the Apostles that could have been selected. But may not the unlikeness be considered as me of the causes of this friendship? Peter knew the excellencies of John were the opposites to his imperfections, and would tend to rectify them. Peter was eager and severe. John was more patient and affectionate. Peter was the hand, John the eye — but they were the more mutually necessary to each other. Peter had denied his Lord, and rendered his attachment to him quei^lionable. Perhaps John had been m.ore compassionate toward him after his fall, and more ready to restore him in the spirit of meek- ness. David, after his backsliding, prayed, " Let them that fear Thee turn unto me" — and some do this much more freely than others. But connexions and intimacies are not always accountable: they often depend on things impossible for us to describe ; they come from God, who has peculiar purposes to answer, and link us together by invisible chains. See an instance of this. "It came to pass, when he had made an end of speaking unto Saul, that the soul ol Jonathan v/as knit with the soul of David, and Jonathan loved him as his own soul. Then Jonathan and David made a covenant, because he loved him as his own soul. And Jonathan stripped himseli of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle." Though an heir apparent, Jonathan was at once attached to a man who was to exclude him fi-oni the succession: but the thing vv'as of the Lord. How often do we read of God's giving a man favor in the eyes of another. We have here a word in recommendation of friendship. It ia sanctioned by Scripture and example. It is not good for man to bo adone ; but we are not required to put even every one we love into our bosom. Peter had many colleagues, but one companion, one friend. The'r friendship was religious; and instead of leading them to walk in the counsel of the ungodly, or stand in the way of sinners, or sit in the seat of the scorniul ; it took them to the House of God iii company. Those connexions are the most valuab'e in which the Bible IS a witness between us ; in which another world is not forgot- ten ; in which we are bound by faith and love which are in Christ Jesus; in which we walk together as heiis of the grace of life, that our prayers are not hindered. We see that public devotion has claims upon us. God has com- manded us not to '•forsake the assemblmg of ourselves together, a;s the manner of some is;" and he has said, " In all places where I re- cord my name, I will come unto thcej and I will bless thee." The 120 MARCH 19. worship of ilie Sanctuar}'- enlivens our feelings;' endears us to each other; and keeps the distinctions cf life fiCm beccniiiig excc&sive. There the rich and the poor meet together; and seek and serve a Be ing with whom there is no respect of persons. Happy they who Jove the place where his honor dwelleth ! Let me always avail my- self of the duty; the privilege: and be glad when they say unto mo Let us go up mto the House of the Lord. March 19. — " Ask thy father, and he will show thee ; thy elders, and tuey will tell thee." — Deut. xxxii, 7. There is much truth in the proverb, he that v.ill learn of none but himself, is sure to have a fool tor his master. The way to advance in knowledge is to be sensible of our own deficiencies, and willing to avail ourselves of assistance. The cause of aU errors is pride ; for though we are ignorant, and unable to guide ourselves, there is an infallible Instructor, under whose teachings we may place ourselves. "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 h;m." And there are others that may be subordinately consiated : tliey possess, and can impart a little ol' His judgment: lor in his light they see light. The priests' lips should keep knowledge ; and they should seek the law at his mouth : lor he is the mestenger of the Lord of Hosts. And not only ministers, but — common Christians may le useful — yea, and unlearned Christians, and poor and afflicted Chiis- tians, who walk m.-ich with God, and draw in their irradiations im- mediately from the Scriptures. Indeed, there is hardly a being, how- ever inferior to ourselves in some respects, but being versed in others, can teach us something. A wise man can learn more from a foul than a fool will learn from a thousand wise men. The Scripture sends us even to the brute creation: " Ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee." "Go to the ant, thou sluggard ; consider her ways, and be wise." But I said, days should s])eak, and multitude of years should teach wisdom. It is true, great men are not always wise, neither do the aged understand judgment : yet tliey must have had many more op- portunities for observation and decision than ethers; and Gcd obvi- ously intended to place some under the tuition of others. We were designed to live in a state of connexion v.'ith, and dependence upon each other : and while the old need the strength and activeness of the young, the young need the prudence and counsel of the old. There- lore says Peter, " Ye younger, submit yourselves unto the elder." Nothing can be more oflensive in them than sell-sufficiency. Surely Tney must acknowledge, that those vvho are much older than iliem- eelves, have at least the advantage o^ c.rpe)-ience, which is ccnmionly the slow growth of time, and is the most valuable of all knowledge. And when young people so often err in the connexions tliey form, and the steps they take, and the hazards they run, is it not from that eelf-confidence which deems advice vain ? They are not sober-mind^ ed: but think more highly of themselves than they ought to think. But what advantage do avc derive from writing and printing? The birds ana beasts are no wiser now than when they went to Ncah ibr MARCH 20. 121 shelter, and to Adam for names. It is nearly the same with savage lite ; knowledge is not preserved, transmitted, and increased, for want of boolfs. But in consequence of them the improvements of one age flow into another, and the stream is continually enlarging by the influx of additional discoveries. By means of them we can consult the dead, as well as the living ; for though dead, they yet speak. And we can hold converse with Bacon and Boyle, with Luther and Leighton, and can be alone with them, and in their best m.oments, and wlion they are most ready to communicate. Yea, by the Scrip- tures we can associate Avith Paul and Isaiah, with Moses and the patriarchs; and can sit down with Abraham, and Isaac, and Jacob, in tlie kinordom of God. March 20.—" Be merciful unto me, O Lord; for I cry unto thee daily ' Psalra Ixxxvi,3. So David, though a man after God's own heart, and perhaps the greatest proficient in experimental and devotional piety before the coming of Christ, felt Ms need of mercy, and sought it daily, or every day, as it is in the margin. Let us follow his example, and cry daily. — For pardoning mercy. He is ready to forgive, and it is well for us he is. Who can understand his errors ? In many things we offend all. What omissions of duty are we chargeable with ! If our actions are materially good, how defective are their principle and motive! The sins of our holy things would condemn us. Usher, one of the best, as well one of the greatest of men, therefore said, He hoped to die with the words of the publican in his mouth, God be merciful to me a sinner ; and he died pronouncing them. And Paul, after eulo- gizing Onesiphorus so highly for his good works, adds, " The Lord grant that he may find me'^rcy of the Lord in that day" — he, even he, would need mercy — to the last, and, above all, at the last. And where is the man who, in prospect of that day, must not fall upon his knees and pray, " Enter not into judgm.ent with thy servant, O Lord, for in thy sight shall no flesh living be justified !" — Let us cry daily for sanctifying mercy. "We cannot be in a proper state of mind if we only see the guilt of sin, and not the pol- lution also ; if our fear only be excited, and not our aversion ; if we are concerned to be delivered from the wrath to come, but not to be " saved by the washing of regeneration, and the renewing of the Holy Ghost." " I want," says the Christian, " true holiness. I want to bear more of the image of the heavenly. I want to be purified even as he is pure." —Let us cry daily for assisting mercy. What can we do alone in these trials and these duties ; in our calling as men, and our vocation as Christians ? W^e carmot see to-morrow with the light of to-day ; nor will our present food yield us future support ; we must have fresh supplies of light and of food. And we must have fresh supplies of the Spirit of Jesus Christ, to help our infirmities, to renew our strength, and to enable us to adorn the doctrine of God our Savior in all things. We must live in the Spirit, that we may walk in the Spirit. — Let us cry daily for preserving mercy. Our reputation, our sub- Btancc, our business, our health — every thing is exposed ; anii He is Vol. L 6 122 MARCH 21. >^l the preserver of men. But the great thing is the eoul. To what dangers is not this hable ? And he who knows not only his perils, but himself, will not only watch, but pray, lest he enter into tempta- tion. He knows that God alone can keep him from failing, and that i without Him he can no more stand than a staff when the hand is \ withdrawn. And, therefore, his language will be, " Hold thou me ' up, and I shall be sale." — Let us cry daily for providing mercy. He has taught us this. When ye pray, say, Give us day by day our daily bread. Bread eignifies sustenance at large ; but the word employed is wisely chosen to teach us moderation, and not to pray for dainties, but to be fed with food convenient for us. Our necessity, as well as safety, if pro- perly consulted, will keep us from seeking great things to ourselves. Nature wants but little, and grace less. — Let us cry daily for guiding mercy. How much depends, not only upon a wrong course, but even a wrong step ! It may give a new cast to my condition, and quarter upon me repentance for life. And the way of man is not in himself; it is not in man that walltcth to direct his steps. What a privilege that He who cannot err is as willing as He is able to lead me. To Him alone let me repair, and on him alone depend, saying, as the language both of choice and of confidence, TIwu shalt guide me with thy counsel, and afterward receive me to glory. Then prayer will be turned into praise, and I eh all sing of the mercy of the Lord for ever. March 21. — "The Lord thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy."— Zeph. iii, 17. It is obvious He can save, for He is in the midst of them, and mighty. Here is nearness and power ; He :s; therefore, r.ble to save to the uttermost — whatever be the heinousness of guilt, or the de- pravity of nature, or the extremity of danger, or the depth, cf distress. — But He ivili save — He is inclined, He is engaged. He is bound by promise, oath, and blood — — Neither docs He repent of the obligation under which He has been pleased to bring Himself— neither does He perf'irin the work with reluctance. He will save, He will rejoice over (hem with joy. — Are they his vineyard ? I the Lord do keep it ; I will water it every moment ; lest any hurt it, I will keep it night and day. Are they his sheep ? " The Lord shall save them in that day as the flock of his people ; neither shall the beast of the field devour them ; but they shall dwell safely in the wilderness, and sleep in the woods." But what is this salvation? It does not exclude temporal preser- vation and deliverance. He knows how to deliver the godly out of temptation; so that if he does not find a way, he can easily make one. Thus he saved Joseph from prison, and David from the paw of the lion and the hear, and the uncircumcised Philistine, and Elijah from famine, and Jonah from the belly of hell. •• Blest proofs of power and love divine, j '' May every deep felt care of mine " That meet us in his word ; j " Be trusted with the l.ord." We are not to look for miracles, but we may look for Him who per- formed them; who has said, I will be with thee in trouble j and who MARCH 22. 123 has all events at his control. He is always the same. His hand is not shortened that it cannot save ; neither is his ear heavy that it can- not hear. Here, however, a distinction is to he observed. Temporal deliverances are promised conditionally. He could not have pro- mised them otherwise— it would be rather a threatening than a pro- mise, were He to engage to relieve and indulge you, whether it be good for you or evil. And it mig-ht be evil ; and though you may not be aware of it. He can foresee it, and will prevent it ; and, there- fore. He has said. They that seek the Lord shall not want any good thing. As to your property, He can make a hedge about all that youliave. As to your reputation, He can hide you in the secret of his pavilion from the strife of tongues. As to your body, He can keep all your bones, so that not one of them shall be broken ; and if it be good lor you, He will. He must do it ; but if it would be other- wise, He will disappoint your wishes and hopes, and make the priva- tion— the privilege. But as to the soul! Ah ! what did you mean when you first asked, " What shall I do to be saved ?" When you first prayed, " Save me and I shall be saved ?" You thought of nothing earthly then, but of redemption from the curse of the law ; of deliverance from the powers of darkness ; of freedom from the sting of death; of release from the dominion and being of sin ; and it was said unto you, " Believe on the Lord Jesus Christ, and thou shalt be saved." And this salvation is insured ; this salvation is begun. You are already justified by his blood, and saved from Avrath through Him. You are already renewed in the spirit of your mind. You have already the earnest of your inheritance, and taste some of the grapes of Eshcol. And as to the completion, now is your salvation nearer than when you believed ; the night is far spent; the day is at hand. And what is a^. bobide ! well with the soul ! well for eternity I a smiling God ! an opening heaven. " A hope to much divine, | " May trials well endure " Makch ^?. — " Think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you." — 1 Peter, iv. 12. Are we, then, before we really suffer, to suffer in imagination ; tormenting ourselves with gloomy fears, and embittering present comfort with future apprehension? No. But neither are we to in- dulge presumption. We are to consider difficulties, as well as advan- tages ; and though light is sweet, and a pleasant thing it is for the eyes to behold the sun, yet we are to remember also the days of dark- ness, for they shall be many. If we do not admit the possibility of disappointment and distress, we shall, when they occur, be dismayed and confounded, and say, If I am his, why am I thus? What is unex- pected is overpowering ; it does not leave us, for the time, the use either of reason or religion ; and we resemble a soldier, who, while seeking his weapons, gives the enemy an advantage against him. But to be forewarned is to be forearmed ; and what we reckon upon in the course of an enterprise, confirms, by the event, the reasonable- ness of our scheme. The apostle wouUl not have us to be surprised^ or deem it a strange thing, even if our trial should be fiery. A strange 124 MARCH 22. tiling is a thing uiilool^ed for, and which we had no rea«on to expect. But is this the case with our afflictions ? — Think of the ordinary slate of humanit5\ Man is born to trouble as tlic sparks fly upward ; and is it strange that he should inherit? How numerous and how delicate are the organs of the body, yet they are constantly in use, and in danger. To how many accidents are we exposed i How many seeds of disorder arc lodged within us ! Every possession makes us capable of loss ; every connexion, of be- reavement ; every enjoyment, of grief; every hope, of fear ; the won- der is, that we are ever free. — Hear the declaration of Scripture : " Many aro the afflictions of the righteous." "In the world ye shall have tribulation." " Through much tribulation you must enter the kingdom." Are these the true «?ayings of God ? — Trace the history of His people. However dear to God. or emi- nent in grace, which of them escaped ? " The path of sorroW; and that patli alone, " Leads to the land where sorrow is unknown ; " No traveller e'er reached that bless'd abode, " Who found not thorns and briers on the road." Is this only the language of poetry ? " What son is lie," asks the apostle, " whom the father chasteneth not ?" '' As many as I love," says God, " I rebuke and chasten." Consider the disposition of the world ; '• Marvel not if the world hate you." If they hate the light, they are not likely to love those who diffuse it. The principles and walk of the Christian reproach and condemn not only the profane, but many who would pass for re- ligious, but who deny the power of godliness, while they have the form. The mere moral and pharisaical are often the bitterest ene- mies of evangelical piety. The rule was onca deemed w^ithout ex- ception : " Yea, and all that will live godly in Christ Jesus shall suf- fer persecution." The absence of it now is owing, not to the want 3I disposition, but power. Many things restrain it; yet it is restmined only in the degree. The hand is tied, but the tongue is free ; and how does it deal with the decided followers of the Lamb ? And what is the carnal mind, but enmity against God? — Survey the Christian's spiritual imperfections and necessities. Without suffering how can they resemble the Savior ? and be weaned from the world ? and be witnesses for God ? and be prepared for use- fulness? Can the welfare of the year dispense with winter? Is it a strange thing for the husbandman to plough up the fallow ground to receive the seed ? or for the vine dresser to prune the vine ? or for the refiner to put his gold into the furnace ? Such a needs be is there for all our afflictions, and he only who is ignorant of it can wonder at the fiery trial. But, Christians, while you look for it, so as not to be astonished at ihe experience, remember, you have enough in encourage you. He who died for you, and rose again, and rules over all, has made pro- vision for every condition in which you shall be found. As the suffer- ings abound, the consolation shall abound also. If the way be rough, Ihy shoes shall be iron and brass; and as thy day, so shall thy strength be. Till the last tear is wiped away, and all shall be peace, and quietness, and assurance for ever. 1,: MARCH 23. 125 ^' - March 23.—" I kuow whom I have believed."— 2 Timothy, i, 12, j - ^ ^ Or trusted, as it is in the margin. And this is better, for the apostlo ; ■- - 's referrincr to an act of confidence rather tlian behef ; and which wa^j ^ , ...^ expressedly his intrusting the Savior with a deposit, or committing^^^ ^^ his soul into his hands. • • u +1.^ The ls. For He gave himself for us, that He might redeem us from all iniquity, and purify 'linto Himself a peculiar people, zealous of good works. " Oh ! the sweet wonders of that cross, " Where God, iny Savior, groan'd and died ' " My noblest life her spirit draws ^ " From his dear wounds and bleeding side " April 5. — " He was buried." — 1 Corinthians, xv, 4. The resurrection of our Savior necessarily presupposes his death, but not his burial. His burial was an additional thing ; and, as his flesh couhl not see corruption, seemed an unnecessary one. But it is worthy of our notice. Who begged his body for interment ? It was Joseph and Nicode- mus. And here, can we help remarking these petitioners themselves 1 Not many wise men after the flesh, not many mighty, not many noble, are called; but these men were of distinguished rank and con- dition in life. A few of these there have been in every age of the church; sufficient to show, not that the cause of Grod depends upon them, but to redeem religion from the prejudice, that it suits the vulgar only ; and, also, to prove the power of divine grace in coun- teracting temptation. But, down to this period, Joseph and Nicodemus had not%een persons of much promise ; so fiir from it, that they were ashamed and afraid to have their regard to our Lord known, when his disciples were professing their resolution to follow him to prison, and to death. Behold the change ! The latter, in the hour of trial, forsake Him, and flee ; the former come, and openly acknowledge Him. Let us all seek after more grace; but let none trust in them- APRIL 5. 143 selves, or despise others. " The strong may be as tow," and " the feeble may be as David." The man of whom we now think nothing may acquire confidence and zeal, and not only pass us in the road, but leave us very far behind in attainments and useluiness. " Who hath despised the day of small things?" " A bruised reed shall He not break, and the smoking flax shall He not quench, till He send forth judgmeni unto victory." — Who attended as mourners? "The women, also, which came with Him from Galilee, followed after, and beheld the sepulchre, and how his body was laid." With us some days elapse before interment ; but here only two hours were allowed between his execution and his burial. If indeed, his body had not been implored by Joseph and Nicodemus, It would have been interred at Golgotha — thrown mto a hole, dug under the cross. — Who carried the sacred corpse we know not ; but they had not far to bear it — " for the sepulchre was nigh at hand." This was not a grave of earth, but of stone, and hewn out of a rock. Thus there was only one avenue leading to it; no one, therefore, could approach it from the sides, or behind ; and the entrance was watched, guarded, and sealed. It was also a new tomb, in which never man was laid. And here, again, we see the hand of God; for had there been other bodies, some would have pretended collusion, and the evidence could not have been so simple and complete as it now was, when the body lay alone there. Finally, it was not his own. His followers are mad after the honors and riches of the world ; bu^, living and dying. He had not where to lay his head. He v.'-as born in another man's house, and was buried in another man's grave. — But why was He buried at all ? First. His burial was an ad ditionil confirmation of his death, upon which every thing depended. An examination was m.ade while he was upon the cross ; and finding him dead already, they brake not his legs, but a soldier pierced his side, and forthwith came there out blood and water. But now his mouth, and nostrils, and ears, were all filled with the odors and spices — and who can question a man's death when he is buried ? Secondly. It was the completion of his humiliation. " They have brought me into the dust of death." "Now, that He ascended, what is it but that He descended first into the lowest parts of the earth ?" Thirdly. By this. He sanctified the grave, and prepared it for his people. They would have been afraid to go in, but He entered it before them. They can lie in this bed after Him. He has freed it from every horror. He has softened it, and made it easy for them. — "And there was Mary Magdalen, and the other Mar}^, sitting over against the sepulchre." Let us sit by them, and contemplate. Tliere lies in that rock He who made it. Tlier-e are sealed up the lips which said. Come unto me, all ye that labor and are heavy ladeii, and I will give you rest. There are closed, the eyes which always beamed compassion, and wept for human wo. There^ cold, are the hands which were laid on little children, 1o bless them, and that de- livered the widow's son to his mother. There lies the Life of the world, and the Hope of Israel. He was fairer than the chiKlren of men — He was the image of the invisible God — He went about doin^ good — He was rich, and, for our sakes, became poor. 144 APRIL 6. "Come, saiuts, and drop a tear or two, " For Him who groau'd beneath your load , "He shed a thousand drops for you, 'A thousand drops of richer blood " On the tombs of mortals, however illustrious, the humbling sen- tence is inscribed, " Here he Z/es." But I hear the angel saying, " Come, see the place where the Lord /ay." He was dead — but is alive again — and because He lives, we shall live also. — " Break off your tears, j-e saints, and tell " How high your great Deliv'rer reigns ; "Sing how He spoil'd the hosts of hell, "And led the monster. Death, in chains. " Say — ' Live for ever, wondrous King I "Born to redeem, and strong to save.' "Then ask the monster, ' Where's thy sting! "And Where's thy victory, boasting grave?'" April 6. — " After that he was seen of above five hundred brethren at once ; of whom the greater part remain unto this present; but some are fallen asleep." — 1 Corinthians, xv, 6. As the resurrection of our Lord and Savior is of such unspeakable importance, it cannot be too clearly and fully ascertained. Now tlie way to prove a fact, is to call in evidence : and if in the mouth of tAvo or three witnesses every word shall be established, what shall we say when we meet such a cloud of witnesses as the apostle here brings forward — witnesses the most competent — eye-witnessee ; ear-witness- es ; witnesses who even handled the Word of Life — men, not of hasty credence, but slow of heart to believe ; men, whose despondence was only to be done away by proof the most undeniable, and upon which they hazarded every thing dear to them, and braved reproach, and suffering, and death. — This interview took place in Galilee, where our Lord had princi- pally resided, and preached, and done his wonderful works. There He was best known, and chiefly foUoAved. Before his death he had said, " After I am risen again, I will go before you into Galilee." On the morning of his resurrection, we find the angel knew of this de- sign ; and, therefore, meeting the women, he said, " Go quickly and tell his disciples that He is risen from the dead; and, behold, He goeth before you into Galilee ; there shall ye see Him ; lo ! I have told you." Influenced by this authority, " the eleven disciples went away into Galilee, into a mountain vdrere Jesus had appointed them." From whence it appears that the very spot had been named. And, from the words of the apostle, it is certain that the disciples did not re- pair to it alone ; but having made knoAvn among their connexions the approaching interview w4th a risen Savior, they enjoyed the privilege in company with this large assembly. " He was seen of above five hundred brethren at once ; of whom the greater part re- main unto this present ; but some are fallen asleep." Every thing here is striking. The name — "Brethren." O, lovely distinction! When will it swallow up every other? When shall the religious world remember that all real Christians, notwithstanding their differences, are all jus- tified by the same blood ; sanctified by the same grace ; travelling APRIL 7. 145 the same way ; heirs of the same glory ; children of the same Father, of whom the Avhole family in heaven and earth is named ? The number — " Above five hundred." We were not av>'are that he had so many adherents. In Jerusalem they could only bring together one hundred and twenty. But there were more in the country. Let us not judge of our Lord's followers by a particular place or party. Let us remember that He has his hidden ones, whom circumstances may never bring to our notice. How surprised should we be, if any event was to draw them together from their various retreats. " These, where have they been ?" What a multitude, then, which no man can number, will there be, when they shall be all as- sembled, out of all nations, and kindreds, and people, and tongues? The ravages of time — " Some have fallen asleep." And no won- der in the lapse ot^ six-and-twenty years. Who has not, during such a period, been summoned to the grave to weep there ? Whose heart within him has not been desolate at the loss of friends and relations? Even the church has not been a sanctuary from the robber and spoiler. The wise and the good, the holy and the useful, the followers and witnesses of the Redeemer, have finished their course and their tss- timbny, and have slept the sleep of death. Distinguished preservations — " The greater part remain unto this present." The majority of five hundred spared so many years ! when, from the numberless perils of hfe, it was marvellous that any one of them should have lived even a iveek^ or a day! Have we sur- vived othere? Let us not ascribe it to our own care, or the goodness of our constitution, but say, with Caleb, when so many carcasses fell in the wilderness, " The Lord hath kept me alive." And let us be concerned that protracted life be devoted to Him, who is " the length of our days," and " the God of our salvation." April 7. — " Thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. Thou wilt show me the path of life: in thy presence is fullness of joy; at thy right hand there are pleasures for evermore." — Psalm xvi, 10, 11. Our Lord tells us of many things concerning Himself, not only in the law of Moses, and in the prophets, but in the Psalms. Some have contended that He is immediately regarded in every passage. This error, arising from a noble truth carried too far, has led fhe holders of it to take liberties with the translation, and with the original too. We may safely follow the applications of the Holy Ghost ; and Ave are sure, from the language of Peter, in the Acts of the Apostles, that, in the words before us, David speaks of the Messiah, or rather introduces the Messiah himself as the speaker. Jesus knew that he was to suffer and die ; but He knew, also, that death could not feed upon Him. He knew He should be laid in the grave ; but He knew, also, that He should not remain there. Thou wilt not leave my soul in hell. Hell, here, does not mean the place of the miserable, but the abode of the dead. This He entered, but continued not long enough there for dissolution to commence : " Nei- ther wilt thou sufler thine Holy One to see corruption." The path of life was his passage from the sepulchre to glory ; from the tomb of Joseph to the palace of the great King. This path no Vol. I. 7 146 APRIL 7. one had yet trod. Enoch and Elias had entered heaven, but did not go in from the grave. Thousands had entered heaven, but left their Bodies behind; but He did not leave his. He is, therefore, called the firs^t born from the dead, because He was the first that entered heaven after lying in the grave. He was the first born, too, in the dignity and influence of the life He realized. Lazarus, and the widow of Nain's son, and others, though they were revived, died again. But He, being raised from the dead, dieth no more ; death hath no more dominion over Him. He lives as no one else ever lived, or ever will live. He lives, having the keys of hell and of death. He lives in the possession of all power in heaven and in earth. He lives as our Head and Representative ; as the source of all spiritual influence ; as the Father of the everlasting age. And He shall see his seed, and shall prolong his days ; and the pleasure of the Lord shall prosper in his hand. And because He lives, we shall live also. His resurrection is the model, the cause, the proof, and the earnest of our own. For there is a union between Christ and Christians, by which they are federally and vitally one. When, therefore. He died, they were crucified with Him ; and when He arose and ascended, they were quickened toge- ther with Him, and raised up, and made to sit with Him in the heavenly places. And though their bodies return to the dust, iltey will not see corruption for ever ; for this corruptible shall put on iii- corruption, and this mortal shall put on immortality. The believer, therefore, can also say. Thou wilt show me the path of \\^e. This life means the blessedness reserved in heaven for the people of God after the resurrection. David here describes it. In thy presence is fullness of joy; at thy right hand there are pleasures for evermore. It has three characters. The first regards its source. It flows from " his presence." He is the fountain of life, and the supreme good of the mind. The second regards its plenitude. It is fullness of joy. In this vale of tears every pleasure has its pain, and every comfort its cross. We pursue satisfaction, but we grasp vanity and vexation. We look to Jesus, and find Him the consolation of Israel. But consolation supposes trouble. His followers are described, not only by their re- joicing, but their mourning — without they have fightings, and within they have fears. They have blessed frames, and in some religious exercises they seem to be partakers of the glory that shall be revealed. And so they are ; but it is by a glimpse, a taste, a drop — the fullness is above. The third regards its 'permanency. The pleasures are for ever- more. Uncertainty, as well as deficiency, attaches to every thing here. We embrace our connexions, and lo ! they are gone. We set our hearts on that which is not. If there was a possibility of the destruction or loss of the blessed- ness above, we should be miserable in proportion to its greatness. From the moment of knowing it the thought would poison all the fullness of the joy. But no ; it is a crown of glory tliat fadeth not away. It is everlasting life ! APRIL 8. 147 April 8.—" If by any means I might attain unto the resurrection of the dead." — Philippians, iii, 11. Here the subject of consideration is, the resurrection of the dead! But it is obvious the apostle does not refer to it as an event ; for as an event it will be universal, and we shall be the subjects of it, wliether we are willing or unwilling ; for there Avill be " a resurrection of the dead, both of the just and of the unjust." But he refers to it as a privilege. That can hardly be called a deliverance that takes a man out of a bad condition, and consigns him to a worse. What is it for a criminal to be led out of prison to be tried, and condemned, and exe- cuted ? What is it for the body to be revived and not renovated ; in- heriting the principles of all the evils entailed upon it by sin, and rendered immortal for the duration of misery. The grave is better than hell. But while some will come forth unto the resurrection of damnation, others will come forth unto the resurrection of life ; a re- surrection that shall change the vile body, and fashion it like the Savior's own glorious body, and complete ail that the Savior has pro- cured for us, and the gospel has promised to us. With regard to the acquisition of a share in this blessedness, the apostle makes use of language that implies valuation, difficulty, variety, submission : ^^ If by any means I might attain unto the re- surrection of the dead." — It implies valuation of the object. Things may be important in themselves, and not prized by those whom they concern. And we see this with regard to the blessings of the gospel ; f<)r, though they are as superior to all Avorldly good as the heavens are higher than the earth, yet men make light of them ; and were we to judge of eternal salvation by the regard paid to it by the multitude, we should con- sider it a trifle unworthy a moment's serious thought. But what is it in the view of awakened souls ? The " pilgrim," when leaving the City of Destruction, and implored by his friends and family to return, put his fingers in his ears, and ran, crying. Life ! lite I eternal life ! Such wait for the Lord more than they that watch for the morning. They hunger and thirst after righteousness. They count all things but loss for the excellency of the knowledge of Christ Jesus their Lord. " Everything," says Paul, " compared with this is nothing."' This is the prize of my high calling. If I miss it I am undone for ever. If I reach it the possession will realize all my hopes and de- sires. The very prospect, as I can make it my own, enlivens and cheers me in all my labors and sufferings. " If by any means I might attain unto the resurrection of the dead." — It implies the difficulty of the acquirement. All excellent things require application and diligence ; and he who rationally expects success must be determined, and bring his mind to exertion and en- durance. What pains and patience are necessary to attain human learning ! " There is no royal way to geometry." And is divine wis- dom the prey of the idle and careless ? Must we labor for the meat that perisheth, and can we, without labor, obtain that meat which endureth unto everlasting life ? No, says the Savior, even in the very passage in which He speaks of " giving it ;" where it is obvious, therefore, that the giving is not opposed to diligence, but desert. How rCadeSl thou? " ^'''""■'^ *'^ a-n^^ar' ;»-> l^i tKo ^fyaif /Toto " " "W7f»rL- 148 APRIL a out your salvation with fear and trembling." " Fight the good fighi of faith, and lay hold on eternal life." But take those who, in their religion, know Jiothing of the privations and hardships of the soldier ; nothing of the unbending alacrity of the racer ; who never redeem their time ; whose day is only distinguished from their night by the substitution of sloth for sleep ; who exercise no self-denial ; who never mortify the deeds of the body; whose souls do not follow hard after God ; would it not be perfectly absurd for one of these to say, " U by any means I might attain unto the resurrection of the dead ?" — It implies variety in the manner of reaching glory. This docs not apply to the procuring of the blessing. This is done already. Jesus said, as He expired, " It is finished." He made peace by the blood of his cross, and brought in everlasting righteousness ; and all that believe on Him are justified from all things. At the deluge, people could be drowned any where, but there was only one ark. Tlie way of salvation has been always the same from the beginning; but the methods by wdiich this salvation is applied are various. Various are the means employed in our conversion, and various are the courses of duty in which we actually obtain the promise. All the Lord's people obey ; for he is the author of eternal salvation only to them tliat obey him ; but they are called to obey in very different ways. One is required to act the Christian in single, another in relative lile. One fills a public station, another a private. Some are to receive with gratitude, others are to give with cheerfulness. Some must d'scharge the duties of prosperity, others those of adversity. Our suf- ferings, too, \ary, as well as our services. One glorifies God by bear- ing reproach and persecution, another by enduring bodily pain and infirmities. These have much outward trouble ; and those more inward conflict ; each is to take up his cross, and to Ibllow the Lamb whithersoever he goeth. For, Finally, it implies submission ; not prescribing, not objecting, but referring every thing to the divine pleasure. " If" by any means I might attain unto the resurrection of the dead." Whatever they arc, I bow to them. This implicit submission is necessary to evince the earnestness, and even sincerity of our conviction. Dr. Chyne often said to his patients, when they objected to the strictness of his regi- men, " I see you are not bad enough for me yet." For if a patient really beheves and feels his disease and danger, he will show it by readiness to yield to the remedies the physician enjoins, however trying they may be. Here, indeed, the great contention lies wnth many. It does not regard the end ; they would have heaven, but r\ot by any means; it must be by those of their own devising or choosing. Are not the rivers of Damascus better than all the waters of Jordan ? May I not wash in them and be clean ? But when a man is at the point to die — for ever — he will acquiesce in any means of deliverance, however mysterious to his reason, however humiliating to his pride, however adverse to his sin and sloth. God will have the whole management of our case, or he will have nothing to do with it. And He ought to have it ; for this submission is an homage due to his sovereignty. We have no claim upon Him ; and it is wonderful mercy and grace that he will save and bless us at all. We owe it also to liis wisdom and goodness ; for though he is a Sovereign, in APRIL 9. 149 the exercise of his prerogative he does not act arbitrarily, but doea all things well; his work is perfect. The issue, too, is such as to justify our submission to any means in securing it. In earthly things, the Jioney does not always pay for the sting, nor the rose for the thorna But here the success will infinitely more than remiuierate all our ser- vices and sacrifices. And the success, also, is sure. How many cases are there in which means, any means, may be used in vain ! The race is not always to the swift,' nor the battle to the strong. In every department of human enterprise the successful candidates are few. Yea, the event m no other pursuit is infallible. But if you are like- minded with Paul, you need not fear the result. The gate of mercy was never yet shut against a returning sinner. Their heart shall live that seek God. April 9. — " Now, if we be dead with Christ, we believe that we shall also live witi him." — Romans, vi, 8. The death and the resurrection of Christ constitute the substance of the Gospel ; and our concern with them includes more than our admitting them into our creed as doctrinal truths. They must be- come internal principles, and produce in us corresponding effects. He died, and we must be dead ; dead to the law, not as a rule of hfe, but as a covenant of works. Dead to the world ; not as the scene of God's wonderful works, nor as a sphere of duty, or a field of useful- ness, but as the enemy of God and our portion. Dead to sin — this in- cludes nothing less than our avoiding it, but it intends much more ; we may be alive to it, even while we forsake it. But we must no longer love, or relish it ; and thus no longer live in it. How shall we that are dead to sin, live any longer therein ! We must be dead with Him. We are dead Vv^ith Him virtualhj. For He is the head and representative of his church, and therefore * what He did for his people is considered as done by them. We are dead with Him efficiently. For there is an influence derived from his cross which mortifies us to sin, and this influence is not moral only, consisting in the force of argument and motive, though this is true ; and nothing shows the evil of sin, or the love of the Savior like Cal- vary. But it is spiritual also. He died to purify as well as to redeem -, and He not only made reconciliation for the sins of the people, but re- ceived gifts for men, and secured the agency of the Holy Spirit. -4-- There is no real holiness separate from the grace of the cross. There He draws all men unto Him. We are dead with Him as to resem- i blance. We are planted together in the likeness of his death, and ) therefore our death is called, as well as his, a crucifixion. " Know- I ing this, that our old man is crucified with Him, that the body of sin 1 might be destroyed, that henceforth we should not serve sin." 1 am, f says the apostle, not only dead, but crucified with Christ. That mode { of dying was a painful one, and a visible one, and a gradual one, and a sure one ; for the moment the body was fastened to the cross, it w^as as good as dead ; the bones might be broken to accelerate the event, but it was never taken down alive. All this is easily applied to the crucifying of the flesh, with the affections and lusts. But He rose, and now liv^es, and we shall live with Ilim. That is, 150 APRIL 10. in consequence of his living. Because He lives, we shall live also. For we are quickened together with Christ, and are raised up, and made to sit together in heavenly places. That is, in his company. Where I am, there shall also my servant be. We have much in heaven to endear it. How delightful will it be to join our friends with all their infirmities done away. But to depart, to be with Christ, is far better. That is, in fellowship with Him. We may live with another, and not live like him. We may be with another, and be- hold his estate, but not share it. But when He who is our Ui'e shall appear Ave also shall appear with Him in glory. I appoint unto youj eays He to liis disciples, a kingdom, as my Father hath appointed unto me ; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. Even our vile body chall be fashioned like his own glorious body. And the same duration attaches to his blessedness and ours. I am alive, says he, for ever more, and our end is everlasting hfe. Finally, Paul believed all this. And let us do the same ; but let us believe it as he did. That is, let us believe that we shall live with him if we be dead with him. Some believe it without this. But their faith is only presumption. Whatever they rely upon, whether their knowledge, or orthodoxy, or talking, or profession, they are only pre- paring for themselves the most bitter disappointment, if they are not dead unto sin, and delivered from the present evil world j for if any man have not the Spirit of Christ he is none of his. — But let us also believe, that if we be dead with Him, we shall also live with Him. The inclusive is as sure as the exclusive, and takes in every diversity and degree of grace. Whatever be their ap- prehensions of themselves, none of them all shall come short of this glory. It is as certain as the promise, and oath, and covenant of God, and the death and intercession of the Savior, and the pledges and earnests of immortality, can render it. Therefore be not faithless, but believing. It was used by Christians to animate and encourage each other in the apostles' days, as a common and familiar aphorism ; and they gave it full credit. " It is a faithful saying, for if we be dead with Him, we shall also live with Him." April 10. — "The sufferings of Christ, and the glory that should follow." 1 Peter, i, 11. Connected with the sufferings of Christ there Avas a three fold glory. — There Avas a glory that preceded his sufferings. This is implied m his language — "I came forth from the Father:" "I came down ^ from heaven." But it is expressly mentioned, Avhen He says, " The I glory that I had with thee before the world began." What condc- I Kcension can there be Avhere there is no previous dignity ; and Avhat • possessions can a being claim before his existence ? But He Avas rich, and for our sakes became poor. He Avas in the form of God, and thought it no robbery to be equal Avith God. He took upon Him the form of a servant, and made himself of no reputation. There was a glory that accompanied his sufferings. There is oflen much parade at the death of a monarch, and, by a shoAv of greatness, an attempt is m.ade to conceal or alleviate the disgrace of APRIL 10. 151 real littleness. But what are the suspensions of business, the splen- did equipage, the tolling of bells, the solemn music, the discharge ol artillery — "He dies; the heavens ia mourning stood." The sun was darkened ; the earth shook ; the rocks rent ; the graves were opened; the dead arose. Spiritual trophies blended with the prodicTies of nature. Peter's heart was broken at a look. Thecen- lurion, watching, exclaimed, Surely this man was the Son ot God. All the people that came together to that sight smote their breasts and returned. The dying thief believed with Uie heart, and con- fessed witli the tongue,"unto salvation, and received an assurance ot an immediate place in Paradise, And what a scene of moral glory was here also displayed— in his readiness to suffer; his apology lor his slumbering disciples; the order to Peter to put up his sword ; hia heaiinf^ the ear of his enemy's servant; his stipulatmg tor the salety of hislpostles; his confessing before Pontius Pdate ; his bearing, without resentment, the mocking, the spitting, the scourging; his sympathy with the weeping daughters of Jerusalem, in his way to Calvary ; his tender concern for his widowed mother, in his agony on the cross; his prayer for his murderers, "Father, iorgive them, for they know not what they do 1" Where shall we end ? Here Celsus endeavors to turn his glory into shame. Having represented Him as despitefully used, arrayed in purple robes, crowned with thorns, and nailed to the tree, he cries out, in the name of wonder Why, on this occasion at least, does he not act the God, and hurl some sio-nal veno-eance on the authors of his insults and anguish? But, O Cdsus, He'does act the God. Any madman on earth, or fury in hell, is capable of anger, and wrath, and revenge. But to bear tne most shockino- provocations, and, though commanding the thunder and the flame, Ibrbear to punish, and only pity ! If it be the glory of a man to pass by a transgression, and the noblest triumph to overcome evii with 0-00(1 He died gloriously beyond all example. Yes— says even a Rosseau-If the death of Socrates was the death of a sage, the death of Jesus was the death of a God. -r. *u There was also a glory that followed his sufferings. From the clouds that had concealed Him, He issues forth, m all the radiance of immortality, declared to be the Son of God with power, by the Soirit of holiness, in his resurrection from the dead. An angel de- scends, and i-olls away the door of the sepulchre, and sits in glory upon it, and shakes the ground, and causes the Roman guards to flee for fear. His disciples are reanimated, and reassembled ; to whom, also, He showed Himself alive, after his passion, by many mtalhble sio-ns, being seen of them forty days, and speaking of things pertam- in"^ to the kino-dom of God. See Him ascend into heaven tar above alFprincipality and power, and every name that is named, not only in this world, but also in that which is to come. Were there glories on the day of Pentecost? lie shed forth that which was seen and heard. He filled the apostles with the Holy Ghost, according to his promise, so that they spake with new tongues, and all the people heard, in their own language, the wondertul works ot God. And three thousand were converted under one sermon. All the miracles his servants performed were done in his name, and were rays ot his 152 APRIL 11. glory. The establishment of the Gospel then, and the spread of it since, and every soul called by grace, is a part of the joy set before him, wherein he sees of the travail of his soul, and is satisfied. And, Oh ! the glories that are yet to follow— when the nations of them that are saved shall walk in the light of the Lamb— when he shall sprinkle many nations— when all nations shall fall down before him, and all kings shall serve him ! And, Oh! the glories that are yet to follow, when his mediation shall be completely accomplished, and he shall come to be glorified in his saints, and admired in all them that be- lieve, and attract every eye, and fill every heart, and employ every tongue, for ever ! Savior Jesus ! may I be with thee, where thou art, to behold thy glory! £*» ^^*f ^^ ^^^ • April 11. — " In that day, saith the Lord of Hosts, shall ye call every man his neighbor under the vine, and under the fig tree,"— Zechariah, iii, 10. Thus inspiration characterizes the reign of the Messiah. It wa.3 to be distinguished by three things. First. Its enjoyment. The very image is delightful. Vines ana fig-trees were much prized in the East. They afforded at once de- lightful fruit for the taste, and refreshing shade from the heat. Per- sons therefore regaled themselves under their branches and leaves — and thus the expression in time came to signify happiness. And what said our Lord to his disciples? Blessed are your eyes, for they see ; and yoxiv ears, for they hear. Because Christians do not run to the same excess of riot with others, and turn their back on the pleasures of sin, and the dissipations of the world, many think they are mopish and melancholy. But blessed are the people that know the joyful sound. It was so in the beginning of the Gospel. Where- cver it came, it was received as good news, as glad tidings; and it was said of the receivers, that they walked, not only in the fear of the Lord, but in the comforts of the Holy Ghost. It not only relieved but delighted them. It not only tranquillized them, but inspired them with joy unspeakable and full of glory. Have we the sam.e Gospel ? Or do we embrace it properly, itj instead of being thus blessed, it leaves us in a dungeon of gloom, the victims of sadness, and care, and apprehension ? Second. Is liberty. Slaves and captives did not sit under their vines and fig-trees. Nor did proprietors in time of war. When in- vaded, they were liable to the surprises of the enemy. Then the in- habitants disappeared from these loved, but no longer safe retreats; and longed for the time when, released from perils and alarms, they should go forth with joy, and repose and refresh themselves again. Therefore Rabshakeh, to urge the Jews to a surrender said, " Make an agreement with me by a present, and come out to me; and eat ye every one of his vine and every one of his fig-tree, and drink ye every one the waters of his own cistern." Hence we read, " There was peace all the days of Solomon, and from Dan to Beersheba the people sat every man under his vine and under his fig-tree." But a greater than Soloman is here. In " his days Israel shall be saved, and Judah shall dwell safely." What have his subjects to fear ? If God be for APRIL 12. 153 us, who can be against us ? What shall separate us from the love of God ? Who is he that conckmneth ? It is Christ that died ; yea, rather, that is risen again ; who is even at the right hand of God '; who also maketh intercession for us. Christians may therefore o-ive up tliemselves to holy confidence. Their souls may dwell at ease. 1 hey are free indeed. They are l dation to sustain; a root to enliven; a fountain to refresh. He is the shadow from the heat ; the bread of life ; the morning star ; the sun of righteousness; all, and in all. No creature can be a substitute for him; but he can supply the place of every creature. He is all my salvation, and all my desire ; my hope, my peace, my life, my o-lory, and joy. Whom have I in heaven but thee ? and there is none upon earth that I desire beside thee. My flesh and my heart faileth, but thou art the strength of my heart, and my portion for ever. I cannot be exposed ; I cannot be friendless ; I cannot be poor ; I cannot be fearful ; I cannot be sorrowful, with thee. « " If thou, my Jesus, still art nigh, I " Secure, when mortal comforts flee, " Cheerful I live, and cheerful die ; | "To find ten thousand worlds in thee." April 17. — " Behold, I will engrave the graving thereof, saith the Lord of hosts." — Zechariah, ill, 9. That is of the stone, upon which were to be seven eyes, and Avhich intends the Messiah, the foundation laid in Zion. To engrave, is to pierce and cut. When he became a man of sor- rows, Avhen he said, Reproach hath broken my heart ; when he gave his back to the smiters, and his cheek to them that plucked off the hair; when the crown of thorns entered his temples, and the nails his hands and feet, and the spear his side — then, O my soul, was this Scripture fulfilled. As there is no engraving without wounding, so to engrave is to embellish and beautify. And he was made perfect through suffering. Hence, " I do cures," said he, " to-day and to-morrow, and the third day I shall be perfected." Hence he calls the season of his passion the hour in which he Avas to be " glorified." Hence he adds, '• Now is the judgment of this world ; noAv shall the prince of this world be cast out; and I, if I be lifted up from the earth, Avill draAV all men unto me." And the richest display of his graces, and the acquire- ment of the dispensation of the Spirit; and the dominion he exercises in our nature; and the prerogative of judging the A\'orld in righteous- ness ; and the praises he Avill inhabit through eternal ages — all these resulted from his sufferings, according to the language of divine pro- phecy and history : " When thou shalt make his soul an offerino- for 162 APRIL 18. sin, he shall see his seeJ, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of liis soul, and shall be satisfied. By his knowledge shall my righteous servant justify many, for he shall bear their initjuity." " Because he was obedient unto death, even the death of the cross, therefore God hath highly exalted him, and given him a name above every name." And as is the heavenly, such are they also that are heavenly. To a person unacquainted with the process, the pruning of the tree, the cleaving of the ground with the ploughshare, the operation of the chisel on the stone, would look like an effort to injure or destroy. But look at the thing afterward. Behold the vine, adorned with jmrple clusters. Survey the field, yielding the blade, the ear, the full corn in the ear. Examine the carved work when the sculptor has achieved his design, and fixed it in the proper place ! Christians are sometimes perplexed, and discouraged, because of their trials. They know not what God is doing with them. They fear he is angry, and going to crush and destroy. But they are his workmanship. He is preparing them for their destination in the temple of his grace. These trials are applied to qualify and advance them, and will all perfect that which concerneth them. Howard was taken by the enemy, and confined in prison. There he learned the h«art of a captive ; and this experience, originating in his suffering, excited and directed his thoughts, and led him into all his extraordi- nary course of usefulness and fame. It is good for me, says David, that I have been afflicted. I know, says Paul, that this shall turn to my salvation. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. >♦ April 18. — "Another parable spake he unto them : The kingdom of hea- ven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened." — Matthew, xiii, 33. We may consider the kingdom of heaven as intending the empire of the Gospel in the world ; and also the empire of grace in the heart. Let us confine our attention to the latter. The leaven in the meal is a foreign importation. It is not natural- ly in the meal, nor derived from it. It is the same with divine grace. Though it resides in us, it does not arise from us; for in our natural state dwelleth no good thing. It is altogether a new production, and so alien is it from the man himself, who is the subject of it, that the introduction of the principle occasions a ferment, or contest, that lasts for life ; the flesh lusting against the Spirit, and the Spirit against the flesh. IMie leaven in the meal is active and operating. There it works, and evinces it residence by its agency. And the grace of God, is this a dead, powerless thing? Is it a notion, or a principle? We read of the work of faith, the labor of love, the patience of hope. Tlie same may be said of repentance : "• What carefulness it wrought in you ! yea, what zeal ! yea, what revenge !" I will show thee, says James, my faith by my works : I will show thee the sun by its shining, and the spring by the streams. Faith justifies the soul, but works justify fiiith, and prove it to be of the operation of God. APRIL 19. 163 The leaven is assiniilalino;. It converts, it changes; not by de- stroying the substance of the^meal, but the quahty, communicating its own°property, tincture, rehsh. It is the same here. We are trans- formed by the renewinf^ of the mind. The man remains physicaHy the same as lie was before ; the same in his relations, talents, condi- tion, business. Yet he is another man ; a new man. He is evange lized. He has something of the holy and heavenly nature of divine truth in him. If the grace of God be light, it enlightens him. If salt, it seasons him. If glory, it glorifies him. If leaven, it leavens him. The operation of the leaven is gradual. The effect in the meal is not produced at once, but by degrees. And do we not read of being renewed day by day? of goin^ from strength to strength? of being changed into the same image, from glory to glory, as by the Spirit of the Lord? The work would w^ant the evidence of analog}^, if it were instantaneous. In the family w^e see children becoming young men, and young men becoming fathers. In the field, we see first the blade, then the ear, and after that the full corn in the ear. Some are not sensible of their religious advancement ; and the reason is, they judge by the growling rather than by the growth. The one escapes us, the other is perceptible. Were you to s^and by the side of ihe most ra- pidly growing plant, you w^ould not see it grow, but you would see when it was grown. Thus judge yourselves, and see whether there is not an increase in your convictions of sin, and the vanity of the world, and the preciousness of the Savior. Thus look at your dispo- sitions, your dependence, your taste, your dihgence, your self-denial, m the service and ways of God. The influence of the leaven is diffusive. Commencing from the centre, it reaches, in due time, to the extremities, and penetrates every particle of the meal. The grace of God is lodged in the heart ; but it is not confined there. It reaches all the powers of the man's mind and all the senses of his body. It enters all his situations and circum- stances in life. It affects him in the field, in the shop, in the family, in all his connections, in all his civil and common actions, and w^hether he eats, or drinks, or Avhatever he does, he does all to the glory of God. And, as the leaven ultimately attains its object, and leaveng the whole, so here the issue of the grace of God will be universal ami complete holiness. It will sanctify us wholly, body, soul, and spirit. It will perfect that which concerneth us, and the result is sure, even now. How small soever the leaven is, compared with the mass, the less will prevail, and subdue the greater. The dawn will chase away the night, and blaze in lull day. " He which hath begun a good work wnll perform it." Let us not despise, theretbre, the day of small April 19. — " We ought to lay down our lives for the brethren." 1 John, iii, 16 In the beginning of the Gospel this test of love was frequently re- quired : and Christians not only dared to be companions of them that suffered, but were ready to suffer for them. So Paul testifies of Pris- cilla and Aquila, his helpers in Christ : " Who," says he, " have tor my lite laid down tiieir ow"n necks : unto whom not only I give thanks, 1G4 APRIL 19. Dut also all the churches of the Gentilas." It is well the providence of God does not call us to such a severe trial. But surely the princi- ple requires us to be ready to do every tiling in our power on their behalf: and will not allow us to refuse any service or sacrifice for our brethren, however cu'duous. We may do much for their minds ; by dissipating their doubts, re • moving their fears, and bringing them comfort in their spiritual dis- tresses. Thus Jonathan went to David in the wood, and strengthened his hand in God. Ointment and perfume rejoice the heart, so doth a man his friend by hearty counsel. A Christian is self-suspicious, and is afraid of every conclusion in his own favor draw^n by himself; he sees not the consolation to which he is entitled, though so near Iiim — But another, like the angel to Hagar, may open his eyes, and J show him the well. Sometimes he is cast down, supposing many N things are peculiar to himself; especially those painful feelings which arise from the assaults of Satan, and his conduct with in-dwelling sin, more and more of which he is continually discovering. But you can relieve him, by opening your own experience, and letting him know that it is so with you. There is another important case : "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness j considering thyself, lest thou also be tempted." ' What can be dearer to man than reputation? A good name is rather to be chosen than great riches : but it may be injured various ways. And surely we ought to be alive to a brother's character ; and willingly throw ourselves between him and the strife of tongues. When any thing is said to his disparagement, we should show that charity which rejoiceth not in iniquity, but hopeth all things. We should frown away the slander of insinuation. We should not allow a relater to go on, without inquiring whether he will allow us to name it to the person aggrieved, or the person from whom he affirms to have derived it. What a world of calumny and mischief would this prevent ! He that helps not in the circulation of the report, yet, if he pleasingly, or even patiently, sits to hear it, shares half the blame; and, as Dr. South says, the tale-bearer and the tale-hearer should be both hanged up, back to back, only the one by the tongue, and the other by the ear. The body may need help. And our Savior bore our infirmitie\e and their festivals, which were held at the same time; and one ot the^ Ava« a^ hand. But they saw he was bound, not to mount Geri- zimVbut to mount Zion ; therefore " they did not receive him, because his face was as though he would go to Jerusalem:' Not far fi'om this very p'ace Elijah had punished Azariahs cap- tain« and companies sent to take him. John and James, therefore. a«k " Lord wilt thou that ice command fire to come down trom hea- ven to consume them, even as Elias did ?" The very infirmities ot good men are peculiar ; they are the spots of God's children. Here was something excusable; yea, even commendable— such was their acquaintance with Scripture— their applying to our Lord lor his per mission and approbation ; their faith and confidence in his power, that, if He willed the thing, it must take place; and their attachment to him ; for they could not bear to see one so dear to them insulted, in bein'o- refused the common rights of strangers. But evil blended with tlie o-ood. Their zeal was not according to knowledge. The punishment was also extreme ; for though the people had shown their rudeness and prejudices, they had not offered him violence; yet they must be destroyed, and sent down quick into hell in their sins; and alt of them, though some of them might have been far less blameable than others. The cases, too, were not parallel. Elias had a call— the very impulse in him was supernatural, and was justified by the event ; for fire from heaven would not have obeyed private passion. He acted from a reo-ard to the glory of God and the welfare of Israel. But these men had no call, and were urged on too much by their own feelings. , r • ■. He therefore rebukes them : " Ye know not what manner of spirit ye are otV They little suspected how much their own tempers had to do in the proposal. When the Gadarenes besought him to depart out of their coasts, and when the Nazarenes took him to the brow ol the hill to cast him down, these disciples did not call for such ven- geance then ; wo— they were Jews, but these offenders are Samari- 202 MAY 13. tarn. How insensibly does something of our selfish and carnal feel- mgs creep in and assume a religious pretension ! None of our pas- sions justify themselves so much as anger; we think we do well to he angry. But the wrath of man worketh not the righteousness of God. We may offer strange fire on God's own altar ; but it is not thereby sanctified. The Author of peace and Lover of concord requires us to " show out of a good conversation our w^orks with meekness of wis- dom. And the fruit of righteousness is sown in peace of them that make peace." How much does it become us to study our ov/n spirits, and walxh over the springs of our actions ! A Jehu may say, " Come, see my zeal for the Lord," when he was only removing God's enemies to clear his own way to the throne. What do some mean by dealing faithfl.illy with others, but indulging their dislike and insolence? Some professors of religion never reprove their servants and children, but in f retfulness and iil humor ; and then their temper is discharged in a kind of spiritual scolding. Who can understand his errors? " Search me, O God, and know my heart ; try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting." Our Lord knew James and John better than they knew themselves ; and in further reproof, he refers to himself as their example : " For the Son of man is not come to destroy men's lives, bat to save them." He came indeed to seek and to save the soul principally ; but he did not overlook the body. He healed the diseased ; he fed the hungry ; and has taught us to be merciful to the temporal wants of our fellow creatures. And even in carrying on his own peculiar cause, and en- deavoring to promote the religion of the Bible, he allows us not to employ force, or to impoverish, or imprison, or in any way persecute. The weapons of his warfare are not carnal, but spiritual. " My king- dom," said he, " is not of this world : else would my servants fight" — indeed they would. Yea, they have fought— men, women, children have fought. They have fought with more than the courage of heroes. They have 'prayed, and lived, and taught, and wept, and bled, and died ! ^ May 13.—" 1 thank God, tlirougli Jesus Christ our Lord."— Romans, vii, 25. The experience of the Christian, while in this world, is of a mixed nature. It resembles the day spoken of by Zechariah, which was neither dark nor clear. Whatever advantages he attains at present, there is always enough to tell him that this is not his rest. But, under all his complaints, he has reason to take courage and be thankful. So it was with Paul : for these words are to be taken in connection with his language in the preceding verse, where he groans,' being bur- dened with the remains o^" indwelling sin ; " O wretched man that I am ! who shall deliver me from the body of this death? I thank God, through Jesus Christ our Lord," — Yes, even in the midst of such an experience as this, there is a fourfold ground of thankfulness, and the Christian may say— First, 1 thank God, ".hrough Jesus Christ our Lord, that my cormption h. my complaint. It was not so once — neither is it so with manv now. MAY 14. 203 Tliey drink in iniquity as the ox drinketh in water. It is their ele- ment ; but it is not nriine. They roll it as a sweet morsel under tlieii tongue ; but I have been made to see and taste that it is an evil thing, and bitter. I loathe it, and abhor myself for it, repenting in dust and ashes. The heart of stone has been taken away, and I have a heart of flesh — a heart affected with the guilt, the pollution, and the vileness of sin. I have nothing to boast of; every view 1 take of myself is humbling; but my desire is before him, and my groaning is not hid from him. ' ' Slarks of prace I cannot show ; I " Yet I weary am, I know — " All polluted is my best ; | " And the weary long for rest." And they are invited to obtain it. Secondly, I thank God, through Jesus Christ our Lord, that though I am in the conflict, I am not conquered. Though yet alive, the ene- my is dethroned. Though it rages, it does not reign. It threatens to | resume its ascendancy, and has sometimes alarmed my fears. 1 have ji said, I shall one day perish ; but having obtained help of God, I con- | tinue to this day, faint, yet pursuing, and feeling no disposition to turn back. Thirdly, I thank God, through Jesus Christ our Lord, that deliver- ance is sure. ' Wb-\t though my inbred lusts rebel ; 1 "gThe weapons of victorious grace " 'ils but a struggling gasp for life : 1 " Shall slay my sins, and end the strife." The victory in this case may be inferred from tlie reality of the con- flict. It is as certain as the Avord of God can render it. The result is left to no precariousness, but secured in the everlasting covenant. He who made his soul a sacrifice for sin, shall see his seed, and be glori- fied in them. Their help is laid on One that is mighty. His blood cleanseth from all sin. His righteousness justifies the ungodly. His grace is suflicient for the most weak and exposed. Theyl^hall never perish ; neither shall any pluck them out of His hand. And they may anticipate this, and rejoicing in a hope that maketh not ashamed, say, I know whom I have believed ; and am persuaded that He is able to keep that which I have commJtted to him against that day. Yea, Finally, I thank God, through Jesus Christ our Lord, that the de- .iverance is near. Were it remote, I ought to wait for it with patience Others wait The husbandman waiteth for the precious fruit of the earth, and hath long patience until he receive the early and the latter rain. But it will not tarry. If life be short, the conflict cannot be long. Soon the warfare must be accomplished ; and the enemies I ha\e seen to-day, I shall see no more for ever. My salvation is nearer than when I believed. The night is far spent. The day is at hand— " Though painful at present, [ '< And then, O how pleasant y^ " 'Twill cease before long ; | » Tiie Conqueror's song •" i^ May 14 — "I will cause you to pass under the rod."— Ezekiel, xx, 37. Three things in the Scripture go by this name. A father's scouro-o a king's sceptre, and a shepherd's crook. All these will apply in the present instance j and all of them are necessary to do some justice w the subject. —There is a paternal rod. Thus we read, He that spareth the rod 204 MAY 14. hateth his son. I will visit their transgressions with a rod, and their iniquities with stripes. There can be no mistake here. The idea is correction, and the rod means the instrument with which the father chastises. God is a father, and he has a rod. This rod is made up of any kind of affliction — outward troubles — bodily pains — family be- reavements. Even men, wicked men, reproaching and injuring us, and undeservedly too, as to them^ may be God's scourge, to make us suffer for something else. Thus he said of the Assyrian : " O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against a 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 tread them down like the mire of the streets." Our friends, our children, our dearest comforts in life, God can make the means of chastising us, if needs be. Who comes not under this rod? "As many as I love, I rebuke and chasten." They are not all exer- cised in the same way ; but " what son is he whom the father chasteneth not ?" And who, painful as the exercise may be, cannot acknowledge in the review, if not in the enduring — "Yet I have found 'tis good for me I " Afflictions make me learn thy law, " To bear my Fatlier's rod ; j " And live upon my God ?" And as they are usei'ul in our progress in the divine life, so they have frequently been the means of first awakening the desire, "^Where is God my Maker, who giveth songs in the night ?" The failure of the human arm has made them feel after the divine. The desolations of earth have said to purpose, " Arise and depart hence ; for this is no' our rest." What sent the prodigal home ? He began to be in warn. What brought Manasseh to repentance ? In his afflictions he sought the Lord God of his father. "Father, I bless thy gentle hand : I " That forced my conscience to a stand, How kind was thy chastising rod, | "And brought my wandering soul to God!" — There is a regal rod. So we call a sceptre. Of the Messiah, the King on his holy hill of Zion, it is said, " He shall rule them with a rod of iron ;" but this refers to his adversaries. He has another kind of rod for his subjects. The Lord shall send the rod of his strength out of Zion. And what was sent out of Zion but the Gos- pel? The Gospel, therefore, is his rod ; and this rod is his sceptre, the emblem of his authority, displaying his majesty, and maintaining his rule. Hence it is added, " Rule thou in the midst of thine enemies ;" meaning, over his subjects, though surrounded with foes; for they are brought under his sway, and feel and acknowledge their subjection, as it follows, " Thy people shall be willing in the day of thy power." Though once they said, Who is the Lord ? and we will not have him to reign over us ; they are all brought under the rod of his strength. The Gospel has come to them, not in word only, but in power. It has awakened their consciences ; it has changed their dis- positions ; it has made them submit to the righteousness which is of God, and to yield themselves to his service, as those who are alive from the dead. They were the servants of sin; but they now obey, from the heart, the form of doctrine which was delivered them. — There is a pastoral rod. Of this David speaks : when address- ing the Lord as his shepherd, he says, " Yea, though I walk through the valley of the shadow of death, I will fear no evil ; for thou art MAY 15. 205 with rac; thy rod and thy staff, they comfort me." This refers to the crook with which the shepherd both walks as he folio w^-, and uses as he manages the sheep. It is tlie symbol and instrument of his charge and otRce. The people of God are naturally like lost sheep going astray, wandering upon the mountains of barrenness and dan- ger. But He seeks them, and finds them out, and brings them all under his rod. And happy are they who are under his care. He is their shepherd, and they shall not want. He will make them to lie down in green pastures ; he will feed them beside the still waters. He will restore their souls, and lead them in the path of righteous- ness, for his name's sake. He will gather the lambs with his arm, and carry them in his bosom, and gently lead those that are with young. And the privilege commenced in grace, will be continued and completed in glory. " Therefore are they before the throne of God, and serve him day and^night in his temple ; and He that sitteth on the throne shall dwell aniong'them: They shall llurtger n6 more, neither thii:st 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 ehall wipe away all teai^ from their eyes." • jffAY 15. — "I will bring you into the bond of the covenant." ; ' . , • Ezekiel, xx, 37. What is this covenant? Some always consider it a kind of stipu- lation between God and us, in which he proposes to do so much, if v/e will do so much : thus representing the Supreme Being as a bar- gainer, getting as good terms as he can, Avhile man, the other high contracting party, agrees to them. But God is said to make a cove nant with the earth ; yea, and with the beasts of the field. This can- not intend a reciprocal negotiation, but the engagement of God only; and which is called a covenant, allusively, to signify its stability and certainty, the effect in the one instance being put for the cause in the other. For the same reason, this name is given to that gracious con- stitution for the salvation of sinners through the Mediator, made known in the Scripture for the obedience of faith : and is the very same with what is also called "the mercy promised to the fathers,'" and "the hope of eternal life which God, that cannot lie, promised before the world began." The bond of this covenant is the obligation which it lays upon God who makes it, and upon those who are saved by it. We could not, without profaneness, have talked of binding God ; but he has been pleased, in his infinite condescension, to bind himself. His heart could have been trusted ; but he knew our frame, and our weakness ; and toiemove all our fearful misgivings, arising from our meanness and guilt, he hao brought himself" under a covenant engagement. And if it be but a man's covenant, yet if it be CDufirmeJ, no man disannulleth it. And he has confirmed his engagement, by an oath — and because he could swear by no greater, he sware by himself; and also by a sacrifice — and the victim was no less than his only begotten Son, and whose blood, therefore, is called the blood of the everlasting covenant. Thus he is bound to be the God of his people ; bound to save them, to pardon, to sanctify, to help them. ;pound to make all things work Om MAY 16. together for their good. Bound to give them grace and glory, and to withhold no good thing from them. It also binds them — not to atone for their sin — this is already ex- piated ; nor to produce a righteousness to justify them before God — tiiis is already brought in, and on this their hope only relies — but they are bound to obey, and serve, and glorify Him who has done such great things for them. Surely evidence, consistency, gratitude, justice, require it. They feel the obligation, and acknowledge it, and v\'ish all to know that they are not their own, but bought with a price. They feel the obligation; and it is not irksome ; for though they are bound, it is with the cords of a man, and the bonds of love. It is the obligation of a mother to press to her bosom her sucking child ; it is the obligation of a hungry man to eat his pleasant meat — My meat is to do the will of Him that sent me. It is a yoke ; but it is like the yoke of marriage to the happy pair who daily bless the bonds. It is a burden ; but It is lA^e tlie burden of wings to the bird, which, in- stead of confining him, gives him the freedom of the skies — Well, says the Savior, my yoke is easy, and my burden is light. Blessed are the people that are in such a case ! Their humble con- fidence can* authorize them in every trouble to say, " Yet hath he made Avith me an everlasting covenant, ordered in all thingsj^id sure; for this is all my salvation and all my desire;" and their affectionate zeal, in every temptation, will constrain them to sing, "All that I have, and all I am, | "Yet if I might make some reserve, "Shall be for ever thine; | " And duty did not call ; "Whate'er my duty bids me give, "I love my God with zeal so great. "My cheerful hands resign. | " That I should give him all." May 16. — " And it came to pass, Avhen the time Avas come tliat he should be received up, he steadfastly set his face to go to Jerusalem." — Luke, ix, 51. Whither he was to be received up, is not mentioned ; but it is easily understood, especially if we compare the words with other pas- pages. Accordingly the margin refers us to two places: in the first of which Luke says, " Until the day in which he was taken up ;" and in the second, Mark says, " So then, after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God." The event, therefore, Avas his ascending to his Father and our Father ; to his God and our God, There Avas the home Avhere he originally dwelt. He speaks of a glory Avhich he had Avith the Father betbre the Avorld AA^as. Thus he Avas rich ; but for our sakes he be- came poor, and made himself of no reputation. He resided on earth for three-and-thirty years in a kind of exile : a Prince higher than the kings of the earth, in disguise, and the Avorld knew him not. But having accomplished the AA-ork that Avas given him to do, he entered into his glory. —And if nothing is left to chance in our minutest aflhirs, surely there was nothing unarranged Avith regard to his leaving this AA'orld to go unto the Father. Accordingly, we here read of the time for his being received up. And if they haA-e chronicles above, a.nd days, a.? AA'e have — Avhat a memorable day Avould that haAC been, in Avhich, after such an absence, and after such astonishing exploits^ and com- MAY 17. 207 pletely vanquishing all the powers of darkness, the everlasting doors v.-ere opened, for the King of glory to enter in ! ° — On this, therefore, the Savior fixed his eye ; and this emboldened jiim to set his face steadfastly to go to Jerusalem. For, what zeal, what courage did the determination require ! He knew the perilous nature of the journey. He apprehended all that awaited him when he should arrive — That there he should be forsaken — and betrayed— and apprehended— and mocked— and scourged — and crucified. Yet his resolution does not fail him. Lo ! I come, says he, to do thy will, O God ! I have a baptism to be baptized with, and how am I strait- ened till it be accomplished ! For he looked beyond, and regarded the blessed result. And this was the glorification of his human na- ture; the acquirement of his mediatorial reward: the dispensation of the Holy Spirit ; the government of the world ; the salvation of the church : the enjoyment of tlie praises of the redeemed for ever ! This was the joy set before him in covenant engagement; and for this he endured the cross, and despised the shame. For though his soul was to be made a sacrifice of sin, yet he knew that he should rise from the dead, and see of the travail of his soul, and be satisfied. Therefore, as the season drew near, he looked to the issue, and triumphed in the prospect. Now, says he, is the hour that the Son of man shall be — not abased, but— glorified. Now is the judgment of this world ; now is the Prince of this world cast out; and I, if I be lifted up from the earth, will draw all men unto me. — So, Christian, should it be with you. There is a time appointed, when you also shall be removed from this vale of tears, and be for ever with the Lord. Think of it ; and set your face boldly and firmly to go, whenever duty calls. The man who has an amputation to suf- fer, must not dwell on the operation, but must pass beyond, to the restoration of health, and the continuance of life. This, Christian, is the way to endure, and to be more than a conqueror. It is to reckon that the sufferings of the present time are not worthy to be compared with the glory tliat shall be revealed — You may sow in tears, but you shall reap in joy. The road may be rough, but it will soon bring you home. " Yet a season, and you know I " All your sorrows left below, " Happy entrance will be given ; | " And earth exchang'd for heaven." May 17. — " If it be so, our God whom we serve is able to deliver us from the burning fiery furnace : and he Mill deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up." — Daniel, iii, 17, IS. Conduct so tried and triumphant in the trial, must have had some principle to produce it. He who acts without principle is the slave of impulse, humor, accident, custom ; and you can no more rely upon him than upon a wave of the sea, driven with the wind and tossed. But when a man is governed by principle, he will be consistent in his practice : he may have infirmities, but a sameness pervades his cha- racter ; he may err, but he is conscientious : and his excellencies will appear even in his mistakes and failings. Can we find a principle adequate to this heroism ? The apostle tells us it was faith. But 208 MAY n. faith must have something to lay hold ofj and the faith of these young men seizes tliree things. The first is, the power of God. Our God whom we serve is able to dehver us from the burning fiery furnace. They knew nothing was too hard for the Lord. And we believe in the Father Almighty, Maker of heaven and earth. We, indeed, are not to look for miracles : but the power of God is the same as formerly: and there are cases in which the view of it can alone inspire relief. When difficulties mul- tiply, and means fail, and creatures say, help is not in me — then we must lay hold of his strength, and remember that he is able to do for us exceedingly abundantly above all we can ask or think. The second is, his disposition. And he will deliver us out of thine hand, O king. This they deemed probable — perhaps tliey had a per- suasion of it, derived from a divine impression, or deduced from the character of God, and the records of his word. They had read in the Scriptures, along with the experience of his people, the assurance, " Call upon me in the day of trouble, and I will deliver thee :" '• When thou passest through the waters I Avill be with thee ; and through the rivers, they shall not overflow thee : when thou walkest through the fire, thou shalt not be burnt ; neither shall the flame kindle upon thee." Here is another argument of faith. His people eye his goodness, as well as his power; and know that he will appear for them, and save them, in his own way, and in his own time. The third, is a future state. " But it"^ not^ be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast setup." What! would they refuse, even if death was the consequence ? Yes. But this shows undeniably, that they did not consider death as annihilation. They would not have acted thus, had they believed that there was nothing beyond the grave. Had they perished in the furnace, their martyrdom coidd not have been their duty — it would have been the sacrifice of fools — their end would have been madness. This is the very case argued by the apostle, " If in this life only we have hope in Christ, we are of all men the most miserable :" " Else wiiat shall they do which are baptized for the dead, if the dead rise not at all ? why are they then baptized for the dead ? And v/hy stand we in jeopardy every hour 7" God does not require us to sacrifice our being and happiness for ever; to his pleasure. It is 7wt his pleasure ; it cannot be his pleasure. By the law of our nature, and the authority of his word, we are even comnmnded to seek our welfare, and to seek Ji?'st the kingdom of God and his righteousness; and therefore to be willing to give these up, would be disobedience and contempt. But the language was wise and noble, when they knew, that though they fell in the conflict, they should yet be more than conquerors; and that, if they lost a dying, they would obtain an immortal life. It is absurd to suppose the Jews of old had no knowledge of a future state. Search the Scriptures, saj^s the Savior, for in them ye think ye have eternal life. Abraham, and his fellow heirs of the same promise, said such thinirs as declared plainly that they sought a country, even a heavenly. David said, Thou shalt guide me with thy counsel, and (ifterxcard receive me to glory. Shadrach, Meshach, and Abednego, MAY 18. 209 (tcted upon this belief, and must have acted upon it. They endured, as seeing Him who is invisible. And wh^-t was Nebuchadnezzar, compared with Him 7 What was this furnace, compared with the lake that burneth with fire and brimstone, which is the second death? What could they gain by complying, compared with what they would for ever lose ? And what could they lose by refusing, com- pared with Avhat they would for ever gain ? We reckon, said they, that the sufferings of the present time are not worthy to be compared with the glory that shall be revealed in us. — And our faith must regard the future, or we shall be often per- plexed and vanquished. This is the victory that overcometli the world, even our laith. Moses chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; for he had respect unto the recompense of the reward. This, believed and realized, explains all ; harmonizes all ; indemnifies all ; glorifies all. " For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen : for the things which are seen, are temporal ; but the things which are not seen, are eternal." Lord, I believe ; help thou mine unbelief. May 18. — " Then answered Peter, and said unto Jesus, Lord, it is good for us to be here : if thou wilt, let us make here three tabernacles: one for thee, and one for Moses, and one for Elias." — Matthew, xvii, 4. — " Not knowing," we are assured by the Holy Ghost ; " not know- ing what he said." For had the motion been complied with, how could our Savior have suffered and died ? And if Peter had continued there, how could he have attended to his wife and children ? Besides, he was mistaken as to the nature and design of the dispensation, which was only for a confirmation of their laith, by making them witnesses of his glory, and to aflbrd them a glimpse or taste of the heavenly blessedness The full fruition is for another world. If ever we think oP building tabernacles here, we shall soon hear a voice saying, " Arise and depart hence, for this is not your rest." But though he did not know Avhat he said, he knew why he said it. Two things caused his bliss. First, the communion of saints. And here were not only John and James, but Moses and Elias; and these were not shining statues, but they spake, and spake of the Savior's decease. What a subject ! W'hat speakers ! How delightful must iiave been intercourse with them ! But the second w^as the presence of Jesus. And surely it cannot be a question, why it is good to be where He is. With him we are safe, and no Avhere else. He is the source of all light and knowledge. He is the fountain of honor and excellency. He is the consolation of Israel. He is all, and in all. But where is he with his people ? we do not mean as to his essen- tial presence, this is universal; but as to his special and gracious. He is with them in the closet. There he manifests himself to them, as he does not in the world. There they enjoy an intimacy, a free- dom, an unrestrained intercourse with him, such as other company will not allow. Could these beams and rafters, said a good man, pointing to an unceiled roof, speak, they would testify what hours of 2iO MAY 19. enjoyment I have had here, in communion with Him. Of the closet therefore, they can say, It is good for us to be here. — He is v/ith them in his temple. Where would you look for a man, but in his own house ? And the sanctuary is the place w^iere the Lord's honor dwelleth. In all places where I record my name, I will come unto thee, and I will bless thee. And have they not found tlie promise true ? Have they not seen his power and glory in the sanc- tuary ? Of his house, theretbre, they can say, It is good for us to be here. — He is with them at his table. His cross is every thing to a Chris- tian ; and here, before our eyes, Jesus Christ is evidently set forth cruci- fied among us. What a sublime duty ; what an exalted privilege is the commemoration of his death ! His flesh is meat indeed, and his blood is drink indeed ! Who has not peculiarly found him in this ex- ercise the Tree of Life? Who has not said, I sat down under his shadow with delight, and his fruit was sweet to my taste ? It is good for us to be here. — He is with them in the furnace. There the three Hebrew chil- dren found him. The flames only consumed their bands, and set them free ; and they were seen walking in the midst of the fire, with the Son of God I I will be with thee, says He, in trouble. And if this be fulfilled, and it must be fulfilled, they will have reason to say, how- ever deep the distress, Lord, it is good for us to be here. — He is with them in the vale of death. How much will they need him then ! Then all other friends and helpers leave them. Then heart and flesh will fail them. What shall we do, they have often f?aid, what shall we do without him then ? But they will not be with- out him. He knows their frame, and his grace is sufficient for them ; and his strength shall be perfect in their weakness. Yea, though they walk through the valley of the shadow of death, he is with them ; his rod and his staff they comfort them ; and then they have cause to say, Lord, it is good for us to be here. — How much more will they be justified in saying this in heaven ! There he is with them immediately. There they will see him as he is; there, before the presence of his glory, they will possess fullness of joy, and pleasures for ever more. 'But none will be translated thither in person, whose hearts are not sent off first. None will have their residence in heaven hereafter, who have not their conversation in heaven here. None will be with the Lord for ever, but those that find it their happiness for the Lord to be with them new. May 19.— "He riseth from supper, and laid aside his garments; and took a towel, and girded himself. After that he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel where- with he was girded."— John, xiii, 4, 5. That he designed this to be exemplary is obvious, from his own declaration after the action had been performed. " Know ye what I have done to you ? Ye call me Master and Lord : and ye say well ; for so I am. If I then, your Lord and Ma^^ter, have washed your feet, ve also ought to Avash one another's feet. For I have given you an example, that yc should do as I have done to you. Verily, verily, I MAY 19. 211 eay unto you, The servant is not greater than his Lord ; neither he that IS sent greater than he that sent him. If ye know these things, happy are ye if ye do them." Now it is not necessary that we should resemble him in the very circumstances of the action, but only in the spirit of it. In popish countries, tne ceremony of washing tlie feet of another, is often performed by persons not very lowly in heart — some- times by a cardinal — yea, and by the pope himself. But the design is to enforce the humility of brotherly love ; and to teach us that no ser- vice is to be deemed too mean for Christians to perform, when Provi- dence brings it in their way, and the condition of a fellow creature requires it. We may profess to do this in the abstract, but refuse to afford the assistance called for in particular instances, because the office is too mortifying to the pride of our feelings or manners. But this is not to love without dissimulation. This is to love in word and in tongue, but not in deed and. in truth. Many have lost all credit here, by their unfeeling, distant, and disdainful conduct towards their inferiors, when they had the finest opportunities to evince their con- descension, if they had any. It would be w^ell, if all who name the name of Christ would attend to the admonition of his apostle ; " In honor, preferring one another — Mind not high things, but condescend to men of low estate." Job was the greatest man in the East ; yet he could say, " If I did de- spise the cause of my man-servant, or of my maid-servant, when they contended with me ; what then shall I do when Cod riseth up? and when he visiteth, what shall I answer him? Did not he that made me in the womb, make him? and did not one fashion us in the womb?" And with regard to those sufferers, generally overlooked by greatness, yea, and by mediocrity too ; and those instances of humbler kindness, which splendid beneficence never thinks of; he could make this affect- ing appeal : ''If I have withheld the poor from their desire, or have caused the eyes of the widoW' to fail ; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; (for from my youth he was brought up with me as with a father, and I have guided her from my mother's womb ;) if I have seen any perish for want of clothing, or any poor without covering ; if his loins have not blessed me, and if he were not warmed Avith the fleece of my sheep ; if I have lifted up my hand against the fatherle.?s, when I saw my help in the gate ; then let mine arm fall from my shoulder-blade, and mine arm be broken from the bone." A great man seldom wants more help than he can purchase or pro- cure. Though he has Avasted his substance, and reduced himself so as to deserve starvation ; his utmost extremity is superfluous sub- sistence, compared with the suffering of a worthy character, who is neglected because originally indigent. But the industrious poor should be the objects of our attention, whose distress is brought upon them, not by vice, extravagance, and speculation, but by tlie providence of GJod ; and whose condition sinks them below observation ; so that, in the midst of their trouble, none careth for them. Services, small in their nature, are greatly esteemed by those who are commonly neglected. And in those oflices you perform for them, you serve the Loixi Christ. They cannot recompense you : but he 'J ^^..^ =. ^ ^^ «=" ""-'-^ ■i 212 MAY 20. will graciously say, " Inasmuch as ye did it unto one of the least of these my brethren, ye did it unto nie." Let me, then, hear his blessed invitation — Take my yoke upon you, and learn of me ; for I am meek and lowly in heart ; and ye shall find rest unto your souls. Let the same mind be in me, which was also in Christ Jesus: who, being in tl\e form of God, thought it not robbery to be equal with God ; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men ; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. May 20. — " Thanks be to God for his unspeakable gift." — 2 Corinthians, ix, 15. This gratitude, no doubt, must be due, infinitely due. But to excite and increase our thankfulness, it is desirable to know, not only that the Son of God has been given for us, but to us ; and that he is now actually our oion. There are some who are satisfied here. They can say. This is my beloved, and this is my friend : the strength of my heart, and my portion for ever. But this is not the case with all. Some are asking, with all the anxiousness the importance of the sub- ject requires. Is this unspeakable gift, for which eternity will be too short to praise God, mine? In answer to which, allow me to ask, Do you approve of the design for which he was given? He came into the world to save sinners, in a way equally gracious and holy. Do you acquiesce in a purpose which involves the destruction of self and of sin ? Have you received him ? In the word and means of grace he is presented to us. We read of some who have received Christ Jesus the Lord ; and as many as received him were privileged to become the sons of God. Has this act been yours? When Laban saw Abraham's servant laden with presents, he said, " Come in, thou blessed of the Lord." Did j^ou ever give Christ such an invitation ? •' Zaccheus made haste, and came down, and received him joyfully." Did you ever give him such a welcome ? And are you willing to re- ceive him wholly ? For is Christ divided ? Can you receive him as your prophet, and not as your king? as your priest, and not as your example? Can you enjoy him in his sacrifice, and refuse him in his service? Can you entertain him in spiritual privileges, and cast him out in spiritual duties ? — Have you given yourselves to Inm ? I do not say your substance only, or your time only. You may subscribe to religious institutions, r.nd attend the means of grace — and keep back the main thing. But have you given him yourselves? The Corinthians gave their own selves unto the Lord. Can you remember such a surrender? An evening, perhaps, when, like Isaac in the field, you said, "Lord, 1 am thine, save me." The close of a Sabbath, perhaps, when in your closet, you read, and wept, and kneeled — and then rose, and wept, and kneeled again, and said, " O Lord, other lords beside thee have had dominion over me — henceforth by thee only will I make mention of thy name." — bo you supremely prize him ? To them that believe, he is pre- MAY 21. 213 ciojis. Paul longed to depart, to be with— James? Isaiah? Moses? No — but to be with Jesus. You have some who are dear to you on earth — you have more in heaven. Perhaps you have a child there — lovely here, but a cherub there ; perhaps you have a mother there, whose knees were the alter on which you laid your little hands to pray ; perhaps you have there the dear minister who turned your feet into the path of peace. But, thinking oi' Him, can you say, "Whom have I in heaven but thee ? and there is none on earth I desire beside ihec ?" Answer these inquiries, and claim this unspeakable gift aa your own for ever. But here is another question. What use should the possessor make of it ? If you are Christians, though you were once darkness, you are now liglit in the Lord, and must walk as children of light. And much of your wisdom must appear in knowing what a prize you have in your hand. Make use of him, then, in all your duties. Medita- tion is a duty — let him enrich and enliven it, and sweeten it. Prayer is a duty — do it always in his name. Make use of him in all your wants. Y''ou want cleansing — use him as the fountain open for sin and uncleanness. You want safety — flee to him as your refuge. You want food — and his flesh is meat indeed, and his blood is drink indeed: feed on it. Make use of him in all your afHictions. Are you bereaved? are you poor? Hang upon him, in whom you possess all things. You know that your Redeemer liveth. — We have one question more. What can ^ve think of those who disregard this unspeakable gift? What can we think of their inge- nuousness, in contemning such infinite goodness and mercy? Of their danger? How can they escape, if they neglect so great a sal- vation? Of their misrry? What can a wretch do witlicut him in death, and at the judgment-day ? It is awful to think — but the Sa- viour may become the destroyer. The greatest blessing may prove the greatest curse. Mat 21. — "That I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain." — Philippians, ii, 16. Thi3 is mentioned as an argument, to enforce the duties he had just recommended: "Do all things without murmurings and dispu- tings ; that ye may be blameless and harmless, the sons of God, with- out rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holding forth the word of hfe." And surely we are to know them that labor among us, and to esteem tliem very highly in love for their works' sake, and to co-operate with them, and to be zealously concerned to promote their usefulness and comfort. There is a pecuhar relation between a minister and the people of his charge ; and, as a well conditioned flock is the credit of the shepherd, and a well ordered family the commendation of the master, and the moral and prosperous state of his subjects the praise of the ruler; so a wise, holy, consistent, amiable, lively, useful church, is the honor and happine&s of the preacher. He lives, if they stand fast in the Lord, for they are his glory and joy. But why, for this satisfaction, does the apostle refer to so late a period as the day of Christ ? Had he no present rejoicing from their 2J4 MAY 22. excellencies and exertions? He had. But he knew that he must naw rejoice with trembling. He had known many who did run well, but were hindered; who began in the Spirit, but ended in the flesh. He had seen many moral blossoms perishing without fruit; and ex- perience taught him to distinguish between the hope of the spring, and the richness of autumn. Persons, for a season, may rejoice in a minister's light, but in time of temptation fall away. They may hang on his lips, and then break his lieart. He only that endureth to the end shall be saved ; and then are we made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end ; and " the day will declare it.". — And till then the true character and condition of those among whom he has labored will not be completely ascertained and de- veloped. — Till then, also, his hearers will not be placed beyond the reach of moral harm, or be incapable of injuring the cause they profess. — Till then, also, his aim will not be fully accomplished, which is, to " present every man perfect in Christ Jesus," and " filled with all the fullness of God." — Then, also, many will acknowledge their obligations to his in- strumentality for their conversion or edification, which he knew nothing of here; and it will be safer and better for him not to know the extent and degree of his usefulness, till he is secure from the pos- sibility of vanity and pride. Then is the period for rejoicing, when there can be no mistake, no excess, no danger in the joy. — Oh ! may he that watches for my soul as one that must give an account, do it with joy, and not with grief! What a proof is here that there will be a knowledge of each other in heaven ! How else could the apostle say of converts, " What is our hope, or joy, or crown of rejoicing? Are not even ye in the pre- sence of our Lord Jesus Christ at his coming ? For ye are our glorv, and our joy ?" May 22.— « Justified by the faith of Christ."— Galatians,ii, 16. Let me remark here the blessing, and the way in wliich it is ob- tained. What is justification? It is not the making us righteous in person, but in state. The Papists confound it with sanctification, and some Protestants do the same ; but justification stands opposed to condem- nation. It is the absolving a man from a charge, the acquitting him when accused, and pronouncing him righteous. Only as we are really guilty, we cannot be justified by disproving the oflfence, but by the non-imputation of it, and treating us as innocent. The manner \a described by the apostle : We are justified freely by his grace, through the redemption that is in Christ Jesus, whom God hath set forth as a propitiation for sin The blessing is full and complete; for w^e " are justified from all thmgs." It is permanent and irreversible: "Their sins and iniquities will I remember no more." It is also a present benefit. The perception of it may be wanting, but the state is real ; they have passed from death unto life — they are acce])ted in the be- loved. And blessed, says David, is the man whose transgression ia forgiven, whose sin is covered : blessed m his duties ; blessed in hia MAY 23. 215 (oniforts. Blessed in his trials. For him affliction has no curse, death no sting, eternity no terror. This inestimable blessing is obtained by the faith of Christ. We are often curious, and ask for reasons when we should be satisfied with facts. It is not necessary to be able to explain precisely how faith justifies the soul. It should be enough for us to know that it is a truth clearly revealed. And since, O my soul, none are justified that do not believe, and all that believe are justified, let me apply my heart unto his wisdom ; and, instead of losing myself in subtle inquiries, and angry disputes, let me do two things : let me observe, first, the importance of this faith. It is, in a sober sense, as important as Christ ; and what is ascribed to him meritoriously, is ascribed to faith instrumentally. He Is the well ; but by faith we draw water out of it. He is the refuge ; but a refuge cannot screen us, unless it be entered. He is the bread of Hie ; but food cannot nourish us, unless it be eaten — and all this is done by faith only. Let me, secondly, ask seriously and earnestly, have I this faith ot Christ? Do I believe the record, that God hath given us eternal life, and that this Hfe is in his Son? And am I repairing to him, and trusting in him alone for salvation '? How does my faith sow ? Does it " sow in tears?" How does it rejoice? Does it " rejoice in Christ Jesus?" and has it " no confidence in the flesh?" How does it work? Does it " work by love?" How does it travel ? How plead? Can I say, " I will go in the strength of the Lord God ; I will make mention of his righteousness only?" May 23. — " Be not ye called Rabbi ; for one is your Master, even Christ and all ye are brethren." — Matthew, xxiii, 8. Rabbi signifies Master ; not a domestic or civil master, having servants or subjects under him, but a master of pupils ; a leader, a teacher, having disciples who admire and follow him. It was not an ancient title ; we scarcely read of it before the coming of the Messiah But the Scribes and Pharisees were exceedingly fond of the name " They love," says our Lord, " greetings in the markets, and to be called of men. Rabbi, rabbi." " But," adds he, " be not ye called Rabbi." 1 ^ y The apostles followed this admonition. " We have no dominion," said they, " over your faith, but are helpers of your joy." They did not lord it over God's heritage, but fed them with knowledge and un- derstanding, and were ensamples to the flock. They considered them- selves as messengers, deriving all their authority from their employer, and always referred their people from themselves to him. They de- livered nothing but what they had received, and called upon those they addressed not to believe in them implicitly, but to search the Scriptures, and see whether the things were so'; to prove all things, and hold fast that which was good. They were offended if persons thought too highly of them, or wished to be named after them. " Was Paul crucified for you ? or were ye baptized in the name of Paul ? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as God gave to every man ?" " So, then, neither is he 216 MAY 24. that planteth any thing, neither lie that vvatereth ; but God that giveth the increase." — It is now hardly possible to avoid religious names, but we lament that they were ever introduced. Why should parties be called Cal- vinists, Arminians, Lutherans, Baxterians, or any other denomina- tion? If the sentiments held by any of these men are not found in the Sacred Writings they are not binding upon the conscience, whoever sanctions them ; and if they are, why should it be intimated that they have any other origin ? Let us be satisfied with the words the Holy Ghost useth, without attaching salvation or damnation to men's defi- nitions of them. The documents are divine and infallible ; but who can pronounce the explications to be so 1 If we call ourselves by the name of any human authority, let it be an inspired one. Let us call ourselves Paulites, after Paul ; or John- ites, after John. But no. The worthy name by which we will be called is Christians — after Christ. All we are brethren — but he is our Master ; and the voice from the most excellent glory cries, " Hear ye him.''' His authority was proved by miracles, wonders, and signs. In him are hid all the treasures of wisdom and knowledge. All he delivers to us is truth — truth unmixed with error — truth of the mighti- est importance — truth that can make us free — truth that can make us holy — truth that can make us blessed for evermore. And as to the mode of this tuition, none teaches like him ; so tenderly, so effectually, so perseveringly. — Will ye also go away? Lord, to whom should we go, but unto thee? Will ye also be his disciples? O,' my soul ! refuse not the privilege ; and henceforth may I hear him, watching daily at his gates, and waiting at the posts of his doors. Lead me in thy truth, and guide me ; for thou art the God of my salvation; on Thee do I wait all the day. _„__^____ May 24. -" I pray thee let me go over and sec the good land that is beyond Joi-dan; that goodly mountain, and Lebanon. — Deuteronomy, iii, 25. This desire seemed improper. For God had expressly said unto Moses and Aaron, " Because ye believed me not, to sanctify me in tiie eyes of the children of Israel, therefore ye shall not bring this congregation into the land which 1 have given them." We are poor creatures, and often insensibly translisr to God the efiects of our cwn feeling and conduct. Did Moses, then, through infirmity, thmk that God was changeable? No ; but he thought whether the threatening was absolute, especially as it was rwt ratified by an oath, as the ex- clusion of the people was. For many of God's denunciations, as we see, for instance, in the sentence with regard to Nineveh, have a con- dition imphed, though not expressed ; i. e. they will be executed unless repentance intervenes; upon this principle it was possible for Moses to hope for a retraction of the interdict. But the desire was a very natural one. It was natural for him to desire to enter Canaan, even as an object of curiosity, of which he had heard so much ; but still more as an object of hope, which had been so long promised with every enhancement. This it was that had animated the people to leave Egypt. This had encouraged them in all their travels in the desert. Tliis was the end, the recompense MAY 24. 2n of all their toils and sufferings for forty years^ and they had now nearly reached it ! How painfal to miss the prize — when the hand was in the very act of seizing it ; and to have the cnp dashed — even from the lip ! — Yet the desire was refused. And the Lord said unto him, Let it suffice thee — speak no more to me of this matter. For he some- times refuses the desires of his servants, and the most eminent and endeared of them too. And he does this in two ways. Sometimes lie does it in love. He denies, because what is desired would prove dangerous and injurious. We should think badly of a father who, if a'^son asked bread, would give him a stone ; or if he ask a fish, would give him a scorpion. But suppose, through ignorance, his sou should ask for a scorpion instead of a fish ; or suppose he should cry for a sharp instrument, or beg to climb up a steep ladder, then would he not hate his child, unless he rejected his wish ? In how many cases must a wise and good parent distinguish between a child's wishes and his wants? He may wish for liberty, but he wants re- straint : he may wish for holidays, but he wants schooling : he may wish for dainties, but he wants medicine. Here the love of the parent must appear in acting — not according to the wish, but the welfare ot his child. And — " God's choice is safer than our own: I " What the most formidable fate ? " Of ages past inquire, I " To have our own desire !" How well would it have been for the Jews, had he more than once turned a deaf ear to their importunity ! But they would have a king — and he " gave them a king in his anger, and took him away in his wrath." They would have flesh — and he gave them their hearts' desire, but sent leanness to their souls. On the other hand, who does not see, in looking back upon life, how well for him it was that such a scheme failed ; that such a hope was crushed ! — so much evil lurked under the specious appearance, or w^ould have resulted from the in dulgence. Who knows what is good for a man in this life? No one but God — the good God — " Good when He gives, supremely good, I " E'en crosses from his sov'rei jn haud " Nor less when He denies ; | " Are blessings in disguise." He also sometimes refuses in anger. Wrath is incompatible with love ; but anger is not : anger may even flow from it. Though Chris- tians cannot be condemned, they may be chastened : and the Law of the house is, that if his children walk not in his commandments, he will visit their transgression with a rod, and their iniquities with stripes. Hence those who shall be saved eternally may lie under the present rebukes of Pravidence ; and be refused many things on which they have set their heart, as to station, business, connexions, and usefulness — for them that honor him he will honor. They m.ay think hard of this at first ; but as they discover their unworthiness and desert, they will bow to the dispensation, and say, with David, "I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me." By such conduct, too, Providence reads lessons to others. See, it says, the evil of sin. See how se- verely God deals with it, even in his own people. And if these things are done in the green tree, what shall be done in the dry ! If judg- ment begins at the house of God, what shall the end be of them that Vol. I. 10 218 MAY 25. obey not the Gospel of our Lord Jesus Christ ! And if the righteous scarcely are saved, where shall the ungodly and the sinner appear! — Yet his desire was partially indulged : " Thou shalt not go over this Jordan ; but get thee up into the top of Pisgah, and lift up. thine cyea westward, and northward, and southward, and eastward, and fcehold it with thine eyes." This was obviously intended, not to tanta- lize him, but to be a mitigalion of the severe sentence. The pre- servation of his good sight to so great an age, fitted him for the gaze; and probably it was also strengthened and enlarged for this very pur- i:)ose. The prospect showed him how worthy the country was of all that God had said concerning it; and would give him high and honorable views of the truth and goodness of God, in his covenant with Abraham, and Isaac, and Jacob. Along with this, too, there was exerted the influence of divine grace, which soothed and satisfied him. For by this, God can make us easy and contented under the refusal or loss of any comfort, however essential to our happiness it appeared before : so that we behave and quiet ourselves as a child that is weaned of his mother ; our soul is even as a Aveaned child. While, also, his mind was raised to things above, and, in type and emblem, to a better country, into which he was immediately to enter — and then there would be no want of Canaan. — Thus, in the midst of judgment. He remembers mercy ; and though he cause grief, yet will he have compassion. Like as a father pitieth his children, so the Lord pitieth them that fear him : for he knoweth our frame ; he remembereth that we are dust. May 25. — ^ Grieve not the Holy Spirit of God." — Ephesians, !v, 30. The expression is not to be taken properly and literally, as if the Holy Spirit of God was capable of vexation or sorrow. The Divine Nature is not subject to human passions. God's condescension is not to rob him of his glory. When the Scripture ascribes to him actions or affections that imply imperfection, it is in accommodation to our weakness of apprehension ; as we lisp with infants ; and unable to view the shining sun with the naked eye, we survey it in a vessel of water, or through obscured glass. We grieve a friend when we neglect him, or go contrary to his wishes and interests. And when he is grieved, he betrays it ; his countenance is not toward us as aforetime ; frowns succeed to smiles; complaint and reproof are administered; or there is a discontinuation of visits and correspondence. All this will apply to the grieving of the Holy Spirit of God. And there are three reasons why we should not grieve him. Nothing can be more unbecoming — ungrateful — unwise. — Nothing can be more unbecoming if we consider his greatness. The Holy Spirit is deserving in himself of all the regard we can ex- press. If a nobleman was calling upon you, common civility would leach you not to hurt his mind : and if the king honored you with his presence, how anxious would you feel not tooflend him ; how studious would you be to please him in all your actions, and words, and looks. Here all comparisons fail. No mortal is honored like the Christian, with whom the King of kings and Lord of lords deigns even to dwell. MAY 25. 219 And will he not be sensible of this? Will he not exclaim, " Lord, what is man, that thou art mindful of him, or the son of man, that thou visitest him ?" Will he not fall upon his knees, and pray, " Let the words of my mouth and the meditation of my heart, be acceptable in thy sight, O Lord, my Strength, and my Redeemer?" — Nothing can be more ungrateful, if we consider his goodness. What obligation was he under to you ? You were not worthy of the least of all his mercies; you deserved that his wrath should have come upon you as children of disobedience. Had he therefore lef*: you to perish, you would have had no reason to complain. But who remembered you in your low estate ? Who quickened you when dead in trespasses and sins ? Who unstopped your deaf ears, and opened your blind eyes ? Who turned your feet into the paths of peace? Who enabled you to believe on the Lord Jesus Christ to life everlast- ing ? Who gave you a disposition, a taste, congenial with the work and enjoyment of heaven, and sealed you unto the day of redemption? But for his gracious agency, where, and what, would you now have been ? And are you forgetful of all this ? Are you grieving such a benefactor ? Is this thy kindness to thy friend ? — Nothing can be more unwise, if we consider his importance to you. As you are deeply indebted to him for the past, so are you en- tirely dependent upon him for the future. You live in the Spirit, you walk in the Spirit. Grieve the Holy Spirit of God ! What ! would you grieve your leader^ and be left to travel alone? Can you find your way without him? Can you learn without this teacher? Must not he guide you into all truth? What! would you grieve your helper^, and be left to act alone in your work ? Can you worship without the preparation of the heart and the answer of the tongup, which are from him ? Without him can you order speech by reason of darkness? Can you know what to pray for as you ought, unless the Spirit helpeth your infirmities? What power have you in any duty, unless you are strengthened with might by the Spirit in the inner man? You may spread your sails, but he must fill them. What ! would you grieve your preserver^ and be left to contend by yourself against your enemies ? Are you a match for the power of darkness, and the devices of satan? Why, the fii-st temptation that assaults you alone may occasion your sinning and falling, and by this you may cause the way of truth to be evil spoken of— ministers to be discouraged — your fellow Christians to be grieved — that which is lame to be turned out of the way, and your sin to be ever before you. What! would you grieve your co???/or^£'r, and lose your hold of the promises, and be unable to discern your evidences of heaven, and feel your hope decline, and your heart sink in the day of adver- sity, and be in bondage through fear of death, and groan, " O that it were with me as in months past, w^hen the candle ol the Lord shined upon my head, and when by his light I walked through darkness, while as yet the Almighty was with me ?" The comforts of the Holy Spirit can afford such strong consolation as will revive us in the midst of trouble. According to the Savior's assurance, when leaving this Avorld, his being with the disciples can more than make up for the loss of his own bodily presence. But, " When he hideth his face, who can behold him?" Vain then are 220 MAY 26. friends, ministers, ordniances. " For these tlnngs," says the church, '• I weep: mine eye runneth down with water, because the Comforter that should reheve my soul is far from me." What infatuation to grieve liim ! Yet if there were no danger of this, the admonition would not have been given. Let me not therefore be high-minded, but fear. " Blessed is the man that feareth alway." I have always at hand an active adversary, the devil. I am passing through a world lying in wickedness. I carry within me an evil heart of unbelief, and every tiling without is rendered dangerous by the sin that dwelleth in me. They who far surpass me in every thing, have been overcome. Let me therefore watch and pray, " Hold thou me up, and I shall be safe." Nor let me be satisfied with negative religion. Let it not, O my soul, be enough that I grieve him not. Let me cherish all liis motions. Let me walk so as to please God. Let me abound therein more and more. May 26. — "Ask of me, and I shall give thee the heathen for thine inheri- tance, and the uttennost parts of the earth for thy possession." — Psalm ii, 8. '•' The Heathen" — " the uttermost parts of the earth;" viewed in the representations of Scripture, and the reports of historians, travel- lers, and missionaries, seem a very unenviable acquisition. If it be true that the whole world lieth in wickedness, it seems fitter to be for the inheritance " and the possession" of Satan, than the Son of God. But two things are to be taken into account. Notwithstanding tlie present condition of the estate, it contains ver^ valuable and convert- ible materials. Every human being, however depraved and degraded, is a creature of God. He is the work of his hands, and is fearfully and wonder- fully made : and he has a soul of more value than the material world. The child of a savage is a richer production than the sun. The r:n sees not his owai light, feels not his own heat, and with all his gran- deur is doomed to perish ; but that child is the subject of reason, the heir of immortality. That child is capable of knowing, and serving, and resembling God, and of filling a sphere of everlasting action and enjoyment. That child will hear the heavens passing away with a great noise, and see the elements melting with fervent heat, and stand with all the dead, small and great, before God. — And we are also to consider what they may, and will become. Thus the Savior viewed them when they Avere surrendered tc him. He pitied them, and he knew he was able to bless them, and he knew that they would not remain what they were ; but that for him the wilderness and solitary place should be made glad, and the desert rejoice and blossom as the rose. He knew^ it had been said, by Faith- fulness and Truth, " Ye shall go out with joy, and be led forth with peace ; the mountains and the hills shall break forth before you into ringing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree ; and it shall be to the Lord for a name, for an everlasting sign, that shall not be cut off." The more desperate the condition of the patient, the more pleasure docs his recovery afford the physician, and tlie more does it display his skill and ability: MAY 26. 221 So here. All these captives the Redeemer ransoms ; and each of them, as a justified, sanctified, glorified being, will for ever reflect his honor. He found them at hell's dark door ; but he raises them above the heavens. He found them in the likeness of the devil, and he adorns them with the image of God. He found them the diso-race of the universe, and he makes them an eternal excellency, the fov of miany generations. What is so interesting and delightful to a man of taste, as alteration and improvement ! With what pleasure do'-s he view a piece of rude and barren soil, under his cultivation, lookino- Vi^u ' Pressed in living green, and abounding with trees and flowers" What pleasure does a benevolent mind feel when he views the child he has taken up, exchanging rags for decency, ignorance Ibr know- ledge, vicious and idle habite for virtue and industry, and content plates his comfort, usefulness, and respectability, as the fruit of his kindness and labor ! What satisfaction must the Savior feel, to behold as the effect of his cross, and his grace, the renewal of human nature • tlie deliverance of province after province from the power of Satan and the kingdoms of this world coming under the influence of the (-Tospel! What an mheritance— what a possession wiU the heathen, and the uttermost parts of the earth be to the Messiah, when pao-anism and Mahommedanism, and the man of sin, shall perish I when the Jews shall come in with the fullness of the Gentiles! when, in every place, mcense shall be offered unto him, and a pure offerincr ! wheii the nations shall learn war no more ! when the people shall all be be'Sorified f "°^'^^°^'^^^'^''- ^^'^ Planting of the Lord, tliat he may We read of two vast gifts of God in the Scripture : the gift of his Son to the world, and the gift of the world to his Son. The first of these IS the greatest; and we ought never to Ihink of it without ex- claimm^,^ Thanks be unto God for his unspeakable gift ! But let us .nink of tae other also, and rejoice that our earth is to come under the dominion of the Messiah, and is given to him for this purpose. It is T nnd r'?' ^^.^^"^^^? '''^f f« the Jews. Canaan wL to them the Land of Promise ; and God having promised it, in vain was everv attempt made to keep them from obtaining it. Egypt was piao-ued • Pharaoh and his army A.^re destroyed ; the sea opened a paLa^e foi- he heirs of proni.se ; Jordan was driven back, and they were brouo-ht m triumph to the rest and the inheritance which the Lord the r God had given them. So will it be here. All opposition will be ps vain as it is unreasonable. His enemies shall liclc the dust Tlie word IS gone out of God's mouth, and shall not return ; that' to him every knee shall bow, and every tongue confes-s. I will overturn ^Y^^^turij,_ overturn, until he shall come whose right it is, and I will bjif i"^! ^^''"i' u ^f P^^Pects- We have sympathized with him in his agony and bloody sweat; in his cross and passion. Let us exult at the thought that he is crowned with glory and honor, and has the heathen for his inheritance, and the uttermost parts of the earth for his possession. And what an immensity of subjects will he derive from them! and what an infinity of servies! and what an eterni y of praises and delights ! It was the joy set before him, and he shah eee of the travail of li:s soul, and shall be satisfied. ' 222 MAY 27. We onghl also to rejoice from a principle of benevolence. His dominion involves the happiness of the human race. Nebuchadnez- zar, and other conquerors, had nations given into their hands; but they only enslaved, and impoverished, and cursed their subjects. But, " Blessings abound where'er He reigns ; I ' The weary find eternal rest, " The pris'ner leaps to loose his chains : | " And all the sons of want are blost." May 27.—" The dumb spake."— Matthew, ix, 33. This was a natural dumbness, the cure of which was to be one of the miracles attending the Messiah's advent : " Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped : then shall the lame man leap as a hart, and the tongue of the dumb sing." But there is a moral dumbness, and the Savior heals this when he makes us new creatures. Then old things pass away, and all things become new; not physically new, but spiritually; each faculty be- coming new in quality, application, and use. Thus the man has a tongue before, but not a religious one. He speaks before, but now his^speech is with grace. Now he speaks — of God — for God — and to God. — He speaks of God; of his perfections; of his designs; of his works, and ways, and word ; of his commands and promises— a theme for angels. He speaks/or God ; " on his behalf," as Elihu says ; m defending his truth; in justifying his people; in recommending his service ; in pleading his cause. Wisdom is necessary here ; and we are to dis- tinguish between places, and seasons, and characters. " A word fitly spcSen, how good is it ! It is like apples of gold in pictures of silver." Yet caution, though it should qualify our zeal, should not quench it. We should be courageous, as well as discreet : " And if some proper hour appear, I " But let the scoffing sinner know " I'll not be overaw'd ; I " That I can speak for God." He speaks to God. And this is the better evidence of our sincerity. For many speak of God, and many for him, who never speak to him. While the world hears them, and the Church hears them, the closet does not. But the Christian's delight in God, and the duties and exigencies of his spiritual condition, will bring him often to his seat, and he will address Him much in a way of adoration, and praise, and 'confession, and intercession, and prayer. If you are the subject of this grace use it, and be concerned tliat the words of your mouth, as well as the meditation of your heait, may be acceptable in God's sight. Beware of any return of the old malady. There is an occasional, partial, comparative dumbness, and it is brought on by sin. This sto])s our speech. It did so in the case of David^when he had fallen by his iniquity. It not only broke his bones, and deprived him of joy, but of confidence, and filled him with fear and silence. He could neither speak, as he had done, of God, or for God, or to God. It is a sad evil, and if it be your experience, do — it is the best thing you can now do— do as he did. Take the case, and lay it before God, and say, " Open thou my mouth, and my lips sha.l show forth thy praise." MAY 28. 223 •* Then will I teach the world thy ways? •• Sinners shall learn thy sov'reign grace; " I'll lead them to my Savior's blood, " And they shall praise a pard'ning God. •' O may thy love inspire my tongue ! " Salvation shiill be all ray song ! *' And all my powers shall join to bless •' The Lord, my strength and righteousness. May 28.—" Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ."— 2 Peter, ui, 18. If we consider these words as containing two injunctions, may we not view the second as prescribing the way for the accomphahment or the first ? It is certain that there is a supreme excellency in the knowledge here recommended, and that he who would grow in grace, miLSt grow in the knowledge of our Lord and Savior Jesus Christ. This knowledge is supposed to be progressive. It was gradual, even in its communication to the world. Judaism was the dawn: Christianity the day. 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. There are degrees, also, in its attain- ment and experience. Four" ways we may grow in this knowledge. First. In its extent. Who has advanced near the extremities of this field ? How little do the wisest know of the treasures hid in it ! " The Cross, the JIanger, and the Throne, | " Are big with glories yet unknown." Angels know much more than they did. But they still desire to look into these things. How much more should we ! Secondly. In its certainty. This is, and must be, the same in itself; but' as to us, the degree of it depends upon the perception of evidence, and the mind may be led along from possibility to proba- bility, and from probability to full conviction. The firmness of belief may be also strengthened by the confirmations of experience. The whole life of a Christian is a series of tests by which he tries and proves the word of God. He is, therefore, perpetually increasing in the full assurance of understanding, and has his heart established with grace. Thirdly. In its injiue:ice. This implies the former, but is distin- guishable from it. There cannot be practical knowledge without speculative. But who will not own that there may be speculative knowledge without practical ? Who is ignorant of the difference there is between knowing things in theory, and in experience ? between the apprehensions of the judgment, and the bias of the will, and the glow of the affections? Who feels, and fears, and loves, according to his behef ? Alas ! how often do we see and approve better things, and follow worse ! How often are the clearest dictates of the under- standing, and even convictions of the conscience, counteracted by our appetites and passions ! We believe that we are dying creatures, and live as if we were to live here always ! We own ourselves under the providence of Him who doth all things well, and we murmur and repine as if his dealings were unjust or unkind ? We doubt not the Savior's power and love ; and yet we cannot tru£t in him, and are strangers to consolation and peace ! ^»_ ^C/\^ 2U MAY 29. Fourthly. In its appropriation. Job could say, " I know tliat my Redeemer liveth." David said, " God is the strength of m-j heart, and my portion for ever." The first Christians said, " We know that the Son of God is come, and hath given us an understand- ing, that we may know Him that is true ; and we are in him that is true." Oh ! Avho does not want more of this delightful confidence to raise him above the world, to support him in his trials, to embolden him in his profession, and to enable him to triumph over the fears pf death ? O God, preserve me from delusion in a business of everlasting im- portance ! Let me feel a thousand terrors rather than perish with a lie in my right hand. But if I am thine, save me from the uncer- tainties I now feel. Give me the full assurance of hope unto the end. Let me know, not only that there are exceeding great and precious promises, but that I am an heir of promise ; not only that in the Lord Jesus all fullness dwells, but that I am blessed with all spiritual blessings in heavenly places in him ; and say unto my soul, I am thy salvation. _^_____^___ May 29.— "Ye are the children of the Lord your God."— Dent, xiv, 1. The Jews were so by nation. All men are so by creation and f)rovidence. Christians are so by special ^race, according to the anguage of inspiration : " Ye are all the children of God, by faith in Christ Jesus." As many as received him, to them gave he power to become the sons of God, even to them that believe on his name ; which were born, not of blood, nor of the w^ill of the flesh, nor of the will of man, but of Grod." Let us make this relation a standard by which to estimate four things. First. The Divine goodness. Here we only follow the example of the apostle John, //e, even he, could not comprehend it ; but he admires it, and calls upon others to admire it with him : " Behold "ivhat manner of love the Father hath bestowed upon us, that Ave should be called the sons of God !" What manner of love ! How rich ! how free ! how expensive ! What difficulties stood in the way ! Yet he removed them. How, said he, shall I put thee among the chil- dren ? But he did it. Yes, he not only spared and pardoned us ; he not only admitted us into his family as servants, but as sons j and for this purpose he gave his own Son for us, and his Spirit to us. " When the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that Avere under the law, that we might receive the adoption of sons. And because }e are sons God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore, thou art no more a servant, but a son ; and if a son, then an heir of God, through Christ." Secondly. The believer's dignity. Secular nobility derives all its lustre from flesh and blood ; and if retraced, will be found to originate in the dust of the ground, from which Adam was taken. It has little value, unless in the fancies of men. But our relation to God confers real and durable honor; compared with which the most magnificent ti-tles in the world are mere shadows and smoke. How did the Jews boast of having Abraham to iheir father ! " Is it a light thing," said David, a s\ibject, " that I should be a son-in-law to the king?" But ^ MAY 30. 225 I think of the majesty and dominion of God! Tlie world is his. and tlie fullness thereof; I behold the productions of the earth, and the wonders of the skies, and say, " My Fatlier made them all I" Thirdly. The happiness of the Christian. The relation has con- nected with it the promise of pardon ; and we daily need it, for in many things we offend all. But I will spare him, says God, as a man spareth his own son that serveth him. It gives us free access to God in prayer, and inspires us with confidence and hope of success : " If ye being evil know how to give good gifts unto your children, how much more shall your Father Avhich is in heaven give the Holy Spirit to them that ask him P' Hence correction: " For whom the Lord loveth he chasteneth, and scourgeth every son whom he re- ceiveth." Hence education ; he does not leave the child to himself, but trains him up in the way that he should go. He who feeds the ravens will not suffer the righteous to famish. Their heavenly Father knoweth what things they have need of before they ask him, and will suffer them to want no good thing. And if children, then heirs, heirs of God, and joint heirs with Christ. Many are born to an estate which they never obtain, but here the inheritance is reserved in heaven ; and they are kept by the power of God, through faith, unto salvation, on earth. Fourthly. The duty of the saints. Are they all the children of the Lord their God ? Then they ought to fear him. If I am a father, where is my fear ? This will keep them from offending him. This will make them studious to please him. This will induce them to pray, '• Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my Strength and my Redeemer." As his children they must walk worthy of God, who hath called them unto his kingdom and glory. We have read of a Pohsh prince who carried the picture of his father always in his bosom ; and on any particular occasion he would take it out and view it, and say, Let me do nothing unbecoming so excellent a father. Christians, do nothing unbecoming the rank of your family, and the grandeur of your descent. Be harmless and blameless, the sons of God, without rebuke. Be followers of God, as dear children. Be ye perfect, even as your Father who is in heaven is perfect. May 30.—" Ask of me."— Psalm il, 8. - -This is the condition of a very important grant. Ask of me, and I shall give thee the heathen for thine inheritance, and the utter- most parts of the earth for thy possession. Whatever appears humiliating in the condition to which the Savior submitted, let it be remembered that he entered it voluntarily and knowingly. He was aware that if the children were partakers of flesh and blood, he likewise himself must also take part of the same, and that in all things it behooved him to be made like untc liis brethren. He must, therefore, not only sulTer, but obey ; and though he was a Son, yet learned he obedience. He must, therefore, pray. Prayer is (he act of an inferior nature : and the Word wrJ, 10* 226 MAY 30. made flesh. Though rich, he became poor, and made himself of no reputation. Many objections are made to prayer. Some of them are specious, but they are all founded in ignorance. The best way to answer them is to take our stand on the Scripture, and make our appeal. Does not God derive his character and glory from his hearing prayer? Is not his Spirit the Spirit of grace and of supplication ? Is not this his command ? Is not this his promise ? " Ask, and it shall be given you ; seek, and ye shall find." Does He dispense with this, even in the case of his Son ? And can it be dispensable with regard to us ? We know his determination : For all these things I will yet be inquired of by the house of Israel to do it for them. "Ask, and I sliall give thee." — But how was he to ask? First, when he was on the earth, lie prayed like one of us. He prayed alone, and in company with his disciples; he prayed in the wilderness, and in the garden, and on the cross. "In the days of his flesh, he offered up prayers and supplica- tions, with strong crying and tears, unto liim that was able to save him from death, and was heard in that he feared." Secondly, he con- •: tinued the presentation of his desire when he entered heaven. We ] JUNE 8. comej who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart, and then shall every man have praise of God." June 8. — " The grace that is in Christ Jesus." — 2 Timothy, ii, 1. Grace is connected with the whole of our recover}^ as sinners. It is all in all in every part of our salvation. Whether he is chosen, or redeemed, or justified, or converted, or sanctified, or preserved, or com- forted, the believer will acknowledge, by the grace of God I am what I am — not I, but the grace of God which is with me. But where is this grace to be found ? The apostle tells us when he speaks of it as the resource of Timothy, both as a minister and a Christian, Thou, therefore, my son, be strong in the grace that is in Christ Jesus. As Mediator, he is the principle and treasury of it with regard to us. It is in him exclusively. And we may as well think of finding snow en the bosom of the sun, or paradise in hell, as to think of find- ing, elsewhere than in him, wisdom, righteousness, sanctification, and redemption. As Pharaoh said to the famishing multitudes that cried to him for bread, " Go unto Joseph, he has all the corn ;" so perishing sinners are sent to be blessed with pll spiritual blessings in heavenly places in Christ. If there was only one weil m the vicinity of a place, this would soon become the scene of concourse, and hither all tlie in- habitants would repair, or die. And to him shall the gathering of tlie people be. If any man thirst, said he, let him come unto me and drink. Neither is there salvation in any other ; for there is none other name given under heaven among men, wliereby they must be saved. And what Christian will refuse to join in the ascription, OHiis full- iiLss have all we received, and grace for' grace? It is in him all sufficiently. For it is not in him as water in a ves- *!el which, though as large as the brazen sea, would, by constant draiving, be soon drawn dry ; but as water in a spring, which, though alwij^s flow^ing, is always as full as ever. It is not in him like light in a lamp, which, however luminous, consumes while it shines, and ■\vill soon go out in darkness; but like light in the sun, which, after shining for so many ages, is undiminished, and is as able as ever to bless the earth with his beams. There never has been a deficiency in him ; and there never w^ill — never can — for Jesus Christ is the same yesterday, to-day, and for ever. It is in him relatively. He has it for the us© and advantage of his people. Is he head over all things ? It is to his body, the church. Has he power given him over aft flesh ? It is that he might give eternal life to as many as the Father hath given him. Is he exalted a. the right hand of God ? It is to be a Prince and a Savior, to give repentance unto Israel, and forgiveness of sins. Did he receive gifts? It was for men, and even for the rebellious also, that the Lord God might dwell among them. Many trustees are faithful to their office. Tlfe rich have Avealth for the poor ; but often the poor share very little of it, for it is either hoarded by avarice, or squandered by ex- travagance, and the design of the donor is subverted by the steward But liere there is no danger of this. He to whom all our welfare is JUNE 9. 239 intru>led will be faithful, not as a servant, like Moses, but as a son over his own house. His work falls in with every disposition of hia heart He so loves the recipients of his bounty, that he even died for them, and rose again. The power and authority to bless them was the joy set before him, for which he endured the cross and despised I he shame. And it is wisely in him. Could Ave see no reason for it, we ought to believe in the propriety of his placing it in him, rather than in our- selves; for God does all things well; and we may always infer the rectitude of his conduct even from his adopting it. And when he haa told us, too, that a particular course of action " became him," it is ab- surd to speculate, and profane to object. But it is easy to apprehend tlie wisdom of God in his pleasure that in him should all fullness dwell. It is thus infmitely secure. Adam had all in his own hand, and soon failed, and ruined his whole race. And should we act better than he ? But ^' this man abideth ever :" and therefore the covenant, of which he is the head, is everlasting, ordered in all things, and sure. By this appointment also, there is rendered necessary a communion between Christ and Christians, equally honorable to him, and bene- ficial to them. Let me explain this by a simple reference. An infant, when born, if left to himself, would perish ; for he is entirely unequal to his own support. But he is not abandoned. Provision is made for his nourishment. Where ? In another. In whom ? The one abov^e all others interested in him — and whose relation to him — whose an- guish on his behalf— whose love — will always yield him a welcome access to her breast ; and the mutual action of giving and receiving will endear the babe to the mother, and the mother to the babe. It is well we cannot hve independent of Christ Jesus. How much are his glory and our welfare connected with the blessed necessity of our daily and hourly intercourse with him ! June 9.—" And a certain man, lame from his mother's womb, was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask ahns of them that entered into the temple."— Acts, iii, 2. What an object of distress was here? Some, if they are poor, are strong and healthful ; and limbs and labor are sufficient for them. And some, if they are sickly and infirm, have wealth, or relations and friends that can afford them support. But here penury and helpless- ness are combined. The sufferings of some are accidental, and en- dured for a season only ; but this man's affliction entered the world with him, and upward of forty years he had endured the calamity. ' What a vale of tears is this earth ? To w^hat a variety of evils are the human race exposed ? Oh, could we see all !— could we see a little of the millionth part ! What is a burial-ground? a field of bat- tle ? a hospital ? every disordered body ? but a commentary upon sin, as the text ? For sin " Brought death into the world, and all our wo." —Can we see such a case as this, and not be thankful for our ex- emption and preservation ? Shall w^e say. He deserved to be such a cripple, but I did not ? Or rather, shall we not say, By the grace ot God we are what we are ? 240 JUNE 10. Such an instance of misery is presented to try our disposition. The eye affecteth the heart, and was designed to do it ; and none but a Priest or Levite will pass by on the other side. Such rights wiU at- tract the notice of the humane and the merciful, and move all his bowels of compassion, and put in requisition all his powers of relief. Job, even with regard to his prosperity, which too olten makes men insensible and careless, could make this appeal : " When the ear heard me, then it blessed me ; and when the eye saw me, it gave witness to me ; because I delivered the poor that cried, and the father- less, and him that had none to help him ; the blessing of him that was ready to perish came upon me : and I caused the widow's heart to sing for joy." " I was eyes to the bUnd, and feet was I to the lame." As the only expedient of this poor wretch was begging, so, to give him an advantage, they placed him daily at the Beautiful gate of the temple, to ask alms of them that went in. This was wise. Surely he who is going to seek mercy, will be ready to show it. Surely he Avho is going to pray for pardon, will not be unforgiving and impla- cable. " Therefore, if thou bring thy gift to the altar, and there re- rnemberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." What communion hath light with darkness? What fellowship can the cruel and uncharita- ble have with Him who is love itself? Piety, without benevolence, is hypocrisy. " If a man say, I love God, and hateth his brother, he is a liar : for he that loveth not his brother whom he hath seen, how can he love God whom lie hath not seen? And this commandment have we from him, That he who loveth God love his brother also." The tongue of men and angels, without charity, is as sounding brass, or a tinkling cymbal. The gift of prophecy, the understanding of all mysteries and all faith, so That we could remove mountains, would be nothing Avithout charity. How such a man, whatever be his profession, can be a partaker of divine grace, perplexed even an inspired apostle. "Whoso hath this world's^good, and seeth his brother hath need, and shuttelh up his boAvels of compassion from him, how dwelleth the love of God in him?" How well he adds—" My little children, let us not love in word, neither in tongue ; but in deed and in truth." " And hereby we know that we are of the truth, and shall assure our hearts before him." June 10.—" He delighteth in mercy."— Micah, vii, 18. Causes are best discovered in their effects. We determine the nature of the spring by the quality of the streams. The tree is known by the fruits.' We judge of men's principles and dispositions by their pursuits and conduct. God himself, so to speak, submits to be examined in the same way. To ascertain what he is, we have but to consider what he does. The things the Scripture testifies concerning him, are confirmed and exemplified by the facts to which it refers us. Thus, says the church: " As we have heard, so have we seen in the city of our God." Is he called, " The God of all grace ?" " The Father of mercies?" Is it said, " He is rich in mercy V JUNE 10. 241 " He delighteth in mercy?" Let us pause and reflect, and we shall find the proofs and illustrations more wonderful than the assertion itself. " What hath God wrought" to gain the confidence of our guilty and, therefore, foreboding and misgiving minds! for this is the first step in the return of a sinner to God ; we can only be saved by hope. And here let us follow the example of the inspired John ; what is it that arrests and enraptures his attention '? " Herein is love." Where? Li what ? " Herein is love : not that we loved God, but that he loved U3. and sent his Son to be the propitiation for our sins." Not that li,e would overlook the other doings of God ; but here he saw most clearly that " God is love." God's soul delights in his own Son. yet he would seem to delight more in mercy 5 ibr when he met witH him and us on Calvary, he said, Thou shalt die, and they shall live. It therefore pleased the Lord to bruise him; that by his stripes we might be healed, and through his sweet smelling sacrifice become nearer to God than if we had never sinned. And we must here take in not only the expensiveness of the act, but the character of the objects. It is the reasoning of another apostle : " Scarcely for a righteous man will one die ; yet peradv^enture for a good man some would even dare to die. But God comraendeth his love to-ward us, in that while we were yet sinners Christ died for us." And having made the provision, so that all things are now ready, would he en- deavor to awaken our attention to it? would he send tbrth the minis- try of reconciliation to beseech us to accept it, unless he delighted m mercy ? He delights, also, not only in the exercise of mercy to us, but hy ds. He, therefore, would not leave mercy to the operation of reason and religion only; but, as our Maker, he has rendered it a law of our being. By our very physical constitution, pity is an unavoidable emotion. When we see the pain and distress of a fellow creature, the eye affecteth the heart. We involuntarily feel an uneasiness, which prompts us to succor — even to relieve ourselves. As far, in- deed, as this is implanted in us, it is a mere instinct. But wiio pro- duced it there ? Who m.ade it natural ? Who rendered it so difficult to be subdued and destroyed? but a Being w^ho delighteth in mercy? Besides, though it be originally an instinct only, by cherishing it we render it a virtue; and by exciting and exercising it from religious motives, we turn it into a Christian grace. And see what stress he has laid upon it in his word. How often does he enjoin it ! How dreadfully has he threatened the neglect of it ? And what promises has he made to the practice of it ? " He shall have judgment without mercy who showed no mercy." " But blessed are the merciful, for they shall obtain mercy." He has told us, that no clearness of knowledge, no rectitude of opinion, no fervor of zeal, no constancy of attendance on ordinances, no talking of divine things, will be a compensation for charity. " Whoso haih this world's good, and seeth his brother have need, and shutteth up his bow^els of com- passion from him, how dwelleth the love of God in him?" And hence the pre-eminence our Savior gives it in the proceedings of the last day. " Tiien shall the King say unto them on his right hand. Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world : for I was an hungered, and ye Vol. L 11 2A2 JUNE 11. gave me meat: I was thirsty, and ye gave me drink I was a stran- ger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me : I was in prison, and ye came unto me.'' The language has been perverted, for men dream of merit where, above all thmgs, we need mercy. This word " for" is here not causative, but evidential— just as we may say, the spring has come, for the birds sing; the singing of the birds does not cause the coming of the spring, but is the effect and proof of it. But even this distinction affords the merciless no favor ; for thougii the practice here so noticed be not the procuring of the blessedness, it is the character of t)ie blessed. On every ground, therefore, the man who is a stranger to it is not entitled to hope. For which reason, too, our Lord goes on to tl:3 subjects of condemnation. And who are these? Tyrants? rob- bers? murderers of fathers and mothers? perjured persons? No — but the slothful and the selfish — the unkind tongue — tlie close hand — tlie unfeeling heart — the unpitying eye — the foot that knew not the door of misery. " Then shall he say also unto them on the left hand, De- part from me, ye cursed, into everlasting fire, prepared for the devii and his angels : for I was an hungered, and ye gave me no meat : I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in : naked, and ye clothed me not: sick, and in prison, and ye visited me not." Let us, therefore, not only believe and admire, but let us be fol- lowers of him who delighteth in mercy. We cannot love him unless we are concerned to please him; and we cannot please him unless v>'e are like minded with him. Neither can we enjoy him. Resem- blance is the foundation of our communion with inm. He only that dwelieth in love, dwellcth in God, and God in him. " Be ye there- fore ATERCIFDL, EVEN AS YOUR FaTIIER, V/IIO IS IN HEAVEN, IS MER- Ju:>E 11. — "And it came to pass, that when Isaac was old, and his eyea were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son : and he said unto him, Behold, here am 1. And he said, Behold, now I am old, I know not the day of my death : now therefore take, I pray thee, thy weapons, thy quiver, and thybow, and go out to the field, and take me some venison; and make me savory meat, such as I love, and bring it to tiie that I may eat ; that my soul may bless thee before 1 die." Genesis, xxvii, 1 — 4. In Isaac's blindness we see one of the frequent accompanimenta of age. Age is generally an aggregate of privations, diseases, and infirmities. If, by reason of strength, we reach fourscore years, the strength then becomes labor and sorrow : labor in tk.e preserving, and Borrow in the possession. " Our vitalfi, with laborious strife, I " Ami drag the ilull remains of life " Bear up the crazy load ; | " Along the tiresome load." A powerful reason why we should remember our Creator in the days of our youth, that we may have a resource when the evil days come, in which we shall say, I have no pleasure. What a privilege, when exercised with the loss of sight and of hearing ; with trembling of limbs and sleepless nights, and fearful apprehensions, and failure of desire ; to have God for the strength of our heart, and our portion for JUNE 11. 243 ever ; and to hear liim saying, " Even to your old age I am He ; and even to hoar hairs will I carry you : I have made, and I will hear ; even I will carry, and will deliver you." — The reflection upon his mortality may be adopted by every in- dividual, whatever his condition, or health, or age. All are ignorant of the time of their dissolution. For the human race dies at all pe- riods, as well as in all circumstances; and we know not what a day may bring forth. But when Isaac says, " I know not the day of my death," he means that it was near; and that every day might be reck- oned as his last. Death is not far from every one of us. But while, as the proverb says, the young may die, the old must die. And it be- comes the aged .to think frequently and seriously of their departure as at hand — to prepare for it — and to regard zealously the call of every present duty. It was the prayer of Moses, " So teach us to number our days, that we may apply our hearts unto wisdom." It was tlio profession of our Lord and Savior, " I must work the works of Him that sent me while it is day, the night cometh wherein no man can work." It was the admonition of Solomon, " Whatsoever thy hand findeth to do, do it with thy might, for tiiere is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." • Thus Isaac was roused into a concern to finish his work before he finished his course; " Now therefore take, I pra}* thee, thy weapons, thy quiver, and thy bow, and go out to the field, and take me some venison ; and make me savory meat, such as I love, ajid bring it to me, that I may eat, that my soul may bless thee before I die'^not afterward. In like manner Elijah, vrhen waiting for his ascension into heaven, said to Elisha, " Ask now what I shall do for thee, before I be taken up from thee" — believing his intercourse with him, and his acting for him, would then be terminated. This is a solemn, and should be a useful thought. Look at your children, your relation^ your friends, your neighbors, and see in what way you can serve your generation. Now you can bless them by your prayers, your counsels, your example, your liberality — but all these opportunities are confined to life, and this life is a vapor, that appeareth for a little time, and then vanisheth away ! Isaac did well in seizing the pre- sent moment to set his house in order before his death. But there are two things in which he was blamable. ^ First. He shows too great a regard for the indulgence of his ap- petite. It is mournful to see a good man, and especially an old man, instead of mortifying the deeds of the body, studying his sensual gratification, and making provision for the flesh, not to fulfil the wants, but the lusts thereof. Carriages are dragged as they are going down hill. Secondly. He was more influenced by natural affection than a regard to the will of God. He wished to make Esau heir, but Gkd had expressly declared, " the elder shall serve the younger." Isaac could not have been ignorant of this. Had iie forgotten°it? Or did he disregard it ? Here we see his frailty. But this does not render the purpose of God of none effect. His counsel shall stand, and he will do all his pleasure. Rebekah on the other hand, was fond of Jacob; and a father has no chance against a mother, who has a fa- vorite whom she is determined to advance : especially such a selfish. 244 JUNE 12. crafly, cnaning creature as was here at work. Her aim, indeed, fell in with God's design ; but this concurrence arose, not from lier piety, but her partiahty. Her conduct was unjustifiable and sinful ; for w^ must not do evil that good may come. She had the divine promise on the side of her preference, and she shouUl have rested in the Lord, and waited patiently for him, and not have fretted herself in any wise to do evil " He that belie veth maketh not haste." Had she quietly committed her way unto the Lord he would have brought it to pass without those wretched consequences that afflicted the family. For God uses instruments without approving of them ; and though he makes the folly and passions of men to praise him, he fails not to prove tliat it is an evil and bitter thing to ibrsake him, and to act without his fear in our hearts. — How painful would it be to go on, and see a mother teaching her child to falsify and to see a son imposing on the blindness of an aged father ! "W hat is our proof that Rebekah was ever religious, and what our evidence that Jacob was pious at this time ? Per- iiaps he was converted in his journey from Beerslieba to Haran. At Bethel God met with him ; and there he spake Avith us. • ^^ „_,,,,^^ June 12. — " And the Lord went before them by day in a pillar of a cloud, to lead them the way^; and by night in a pillar of fire to give them light, to go by day and night. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people." — Exodus, xiii, 21,22. Tins institution was necessary : for there was no path in the de- sert; and they had no maps, no pioneers, no guides. But, says God, I have not brought you out of Egypt to leave you to wa-nder a. id perish in the wilderness. Behold your Conductor to the rest and the inheritance which the Lord your God giveth you. Accordingly, by this, they were to be regulated in all their journey-ng. As this rose, they rose ; as this paused, they paused ; as this turned to the right hand or to the left, they turned. It sometimes called them to leave a more endeared spot, and to stop in a less inviting scene ; but they were not at liberty to cling to the one, or decline the other : the signal was instantly decisive. This pillar was obviously nothing less than a real miracle — yet how little were the observers affected by it ! They sinned with this hovering prodigy over them ; and even committed idolatry ! We are prone to ascribe too much moral efficacy to such supernatural appearances. They soon become as unimpressive and uninfluential as the ordinary means of grace are with us. It was a symbol of the divine presence. " The Lord was in the pil- lar." It was this nearness of God that insured their safety, and gave them their distinction and pre-eminence. There he was always at hand, always in view. •' And," says Moses, " what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for ?" But how extensively adapted was this provision to their state and exigencies! It was both a pillar of a cloud, and a pillar of fire, to lead them in the way ; the one appearance was for the day, the other for the night. Fire by day would have added to the dazzling and fer- vidness of a burning sky — the pillar was therefore a cloud by day, and screened them like a large umbrella from the scorching rays of JUNE 13. 245 the Bun. Cloud by night would have added to the gloom, the dark- ness, and the dread of danger — the pillar was therefore a fire by night, to lick up the unwholesome damps, to warm the chilling atmos- phere, and to afford them a light, by which they could see to move about in their tents, and also to travel, as they often did, after the si?j] was set. If this ordinance showed his wisdom and goodness, the continuance of the blessing evinced his patience — for, notwithstanding their un- worthiness, and their provocations, and their various corrections, this pillar was not taken away from before the people till they reached tlie border of Jordan, and came to their journey's end ! He has a people for his name now. They are only strangers and pilgrims on earth, bound for a better country, that is, a heavenly. Tliis they would never reach, if they were left to themselves. But they are not. The God of Israel is v*^ilh them. They have not the same sensible proof of his presence as the Jews had. But they have real evidence of it-, and it is satisfactory to their own minds. He keeps them from falling. He accommodates himself to their conditions. He is a \ecy present help in trouble. He makes his goodness to pass be- fore them. He leads them by his word, and his Spirit, and his pro- vidence. He has also said, I will never leave thee, nor forsalce thee. Therefore they may boldly say. This God is our God for ever and ever : He will be our guide unto death. "Thus, when our first release we gain, *'Fioiu Siu's olij yoke, and Satan's chain, " We have t!iis desert world to pass, * A dangerous and a tiresome place. " II3 feeds and clothes us all the way ; "He guides our footsteps Icsl we stray; "He guards us with a powerful hand ; "And brings us to the promised land." Ju.vE 13. — "The censers of these sinners against their o^m souls, let thera make them broad plates for a covering of the altar."' — Numbers, xvi, 38. He had solemnly forewarned and admonished tlie rebels them- selves before they suffered; and thus, in Avrath, he remembered mercy. When Koran, Dathan, and Abiram, who headed the conspiracy, were buried alive, and their companions, the two hundred and fifty princes, men of honor, were burnecl with fire, he would make them beacons, and prevent others fi-om coming into the same condemnation. Orders, therefore, were given to take up the censers in which they had dared to burn incense, and make of them broad plates to cover the altar of burnt offering — that they might "be a sign unto the children of Is- rael ;" i. e. a memorial to the Levites, and the.comers thereunto, of the revolt of these men, and that they were punished for invading an oflice which God had forbidden them. Whence we note, that the sin which is hurtful to the transgressors, ehoald be useful to the observers. " These sinners against their own souls !" Yes ; whenever men sin, they sin against themselves. Society cannot exist without laws, ami laws are nothing without penalties. Connivance at the guilty, would be cruelty to the innocent. In every well-ordered government, crimes are punished. And will they, can they escape, in the empii-e of a Being, holy in all his ways, and righteous in all his works? What would you think of a magistrate, who bore the sword in vain, and who was not a terror to evil doens, as well as a praise to them that do 246 JUNE 13. Avell? What would you think of him, if, when you brought before him the incendiary of your house, or the murderer of your child, he should say. Oh, this does not regard me — and smile, and say. Go in peace! We dislike the word vindictive justice— there seems some- thing malignant in it ; but substitute in the room of it, the vindicatory or punitive justice of God, and we contend that this is essential to the excellency of his character, and that you could not esteem, nor even love him, without it. What regard could you have for a being who .equally respected lies and truth, cruelty and kindness, a Nero and a Howard? We readily own, that Avhen anger and wrath are ascribed to God in the Scriptures, they do not imply any thing like passion in us, but only principle. But principle they do establish ! and this prin- ciple is the soul of order; adherence to rectitude; determination to punish. And we may see this denounced in his threatenings. For his wrath is revealed from heaven against all unrighteousness and ungodliness of men. If this book be true, the wicked shall not stand in his sight. He hateth all workers of iniquity. He has also confirmed and exemplified it in his conduct. Look to heaven, and see the angels sinning against themselves, and cast down to hell. See Adam and Eve driven from the garden of Eden. See the flood carrying away the world of the ungodly. See the inhabit- ants of the plain ; and Pharaoh ; and the nations of Canaan ; and the Jews, though so peculiarly indulged of God. Yea, and good men — he even visits their transgressions with a rod ; and though he for- gives their iniquities, he takes vengeance on their inventions. See Moses and Aaron forbidden to enter the land of promise ; and Eli and David so awfully judged in this life. And if these things are done in the green tree, what shall be done in the dry? and if the righteous are recompensed in the earth, how much more the sinner and the ungodly ! It would be easy to trace the injury of sin with regard to every thing of which the welfare of the sinner is compoundeil. His con- nexions ought to be dear to him. But how does he sin against these? How does the wicked child rend the heart of his parents, and bring down their gray hairs with sorrow to the grave. How does the hus- band, by his vices, instead of providing for those of his own house, reduce the wife he ought to love, even as himself, to indigence and wretchedness, and her hapless babes along with her. What a bless- ing is health. But hpw does he sin against this ! By intemperance and sensuality he is made to possess the iniquities of his youth, which lie down with him in the dust. Envy is the rottenness of the bone?. So are hatred and malice. And so are all those corroding anxieties and fears which those must feel who have no confidence in God, or hope of heaven. Reputation is desirable, as it enables us to live in the esteem of others, and valuable,, as it is an instrument of useful- ness— a good name, says Wisdom itself, is better than great riches. But who regards the sinner ? Who confides in him ? What is his friendship, or his promise? The name of the wicked shall rot. A wicked man is loathsome, and cometh to shame. We must be mea- sured and weighed by our souls. The mind is the standard\of the man. This is the seat of happiness or misery. But he that sinneth JUNE 13. 247 against me, says God, wrongeth his own soul. Wrongs it of peace —for there is no peace to the wicked. Wrongs it of liberty and plea- Fure— for he is in the gall of bitterness, and in the bond of iniquity. Wrongs it of safety— for the wrath of God abideth on him : he is condemned already. But let not these sinners suffer in vain. They are our martyrs. They die and perish for us. Their loss should be our gain j and their destruction our salvation. The first advantage we may derive from an observation of the sins and sufferings of others, is the confirmation of our faith. And no- thing can tend more to estabUsh our belief in the truth of the Scrip- ture, than to take its declarations and decisions, and compare them with the documents of men's lives. The Bible tells us that the way of transgressois is hard. That they proceed from evil to evil. That a little leaven leaveneth the whole lump. That the companion of fools shall be destroyed. That the love of money is the root of all evil. And he must be blind that has not— seen this, as well as- read it. Another benefit, is gratitude. When we see the wicked, we see what we should have been, but for preventing and distinguishing grace. Who made me to differ ? Have I a heart of flesh, while they are insensible? Am I light in the Lord, while they are darkness? Am I walking in the way everlasting, while destruction and misery is in their paths ? By the grace of God, I am what I am. The observation should also awaken and excite zeal. Surely none so much need our compassion, as those who are destroying them- selves for ever. We talk of doing good. What advantage can we procure a fellow creature like that godliness, which is profitable unto all things? What enemy can we rescue him from, like his lusts and vices ? If we convert a sinner from the error of his ways, we save a soul from death, and hide a multitude of sins. It should also serve to wean us from the present world. What a bedlam it is ! what a sink of corruption ! What righteous soul is not daily, hourly, vexed with the filthy conversation of the ungodly? — Thus the ear, the eye, the heart, is constantly sickened. We behold the transgressors, and are grieved. O that I had in the wilderness a lodging-place of way-faring men, O that I had wings like a dove, for then would I flee away, and be at rest — with the spirits of just men made perfect — dwelling in love, and dwelling in God! Finally. Let us fetch from it, warnings. When Daniel, address- ing Belshazzar, reminded him of his father's pride and destruction, he aggravates his guilt, by saying, '•' Thou knewest all this." When the apostle mentions "the sins and plagues that Israel knew," he says, "Nov^^ these things v/ere our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters a.s were some of them ; as it is written. The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thou- sand. Neither let us tempt Christ, as some of them ala? tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now, all these tilings happened unto them for ensamples : and they are written for 248 JUNE 14. our admonition, upon whom the ends of the world are come. Where- fore, let him that thinketh he standeth take heed lest he fall." And surely, O my soul, if the sins of others may be rendered thus profitable, I ought to be concerned to gain something from my own. Let me learn wisdom from my follies ; and strength from my weak- nes,s ; and standing from my falls. Let me see more of my depra- vity; and put on humbleness of mind; and apply to the Blood of Sprinkling ; and never more trust in my own heart, but be strong in the grace that is in Christ Jesus ; and be sober and vigilant ; and till I am beyond the reach of evil, pray, " Hold thou me up, and I shall be safe." I June 14. — " Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip ?" — John, xiv, 9. — He had been with Philip and his fellow disciples corporeally, for the Word was made flesh and dwelt among them, and they beheld his glory. But his bodily presence was confined to Judea, and few knew him after the flesh. And soon he was known so no more, for he was received up into heaven. But it is remarkable, that while on earth, ho evinced that his efficiency was not dependent on his bodily presence, for he performed cures at a distance, as we see in the case of the nobleman's son, and the centurion's servant, who w^ere healed by no application, but simply by his volition, as if to encourage the belief, that when removed hence, he could still operate here. And if his word is to be relied upon, he is with his people now. What was his promise to his ministers? to his churches ? to indivi- duals ? " Lo ! 1 am with you alway, even unto the end of the Avorld ?" " Where two or three are gathered together in my Name, there am I in the midst of them." " If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him." Therefore he has either given promises which he is unable to fulfill or though now in heaven, he is with his disci- ples on earth — with them specially, graciously, spiritually. Effects prove the existence of the cause ; the operation of the workman shows his presence ; and that " Ms Name is near his wondrous v.'orks de- clare." He has done enough in the Christian, to demonstrate that he is loith him — and he hath said, I will never leave thee, nor for sake thee. — Yet he says to Philip, " Hast thou not known me?" Philip was not entirely ignorant of him ; but he knew him not sufficiently ; he knew him not comparatively — he knew him not, coiisidering how he might have known him. And is not this the case with us ? Some have very little knowledge of any kind. They never guide even the common affairs of this lite with discretion. They seem incapable of improvement. Even suflfering does not teach them wisdom. " Ex- perience," says Frankhn, " is a -dear school ; yet fools will learn in no other." But many do not learn even in this. • Yet the children of this world are wiser in their generation than the children of light. We live in aland of vision ; we ha -e Sabbaths, and Bibles, and religious ordinances, and teachers; yet as to a know* ledg*^, of the peculiar truths of the Gospel, and the reality of Christian JUNE 14. 249 experience, numbers are as ignorant as lieathens. " The light shineth in darkne:3.--j but the darkness comprehendeth it not." Must we go on ? What do numy Christians, real Christians, who have long had the great Teacher with them — what do even they know? What do they'know of their own interest in him ? Are they not unable to de- termine what their spiritual condition is, and to say, with Thomas, wy Lord and wy God ? How little do they know of his salvation ! How little ol the glories of his person I How little of the nature of his dispensations toward them; so that they are confounded with the fresh discoveries they make of the evils of their own hearts ; perplexed whh their own adlictions; desponding if difficulties multiply, and they see no means or way of escape ; and ready to conclude that he has shut out their prayers^, because he does not immediately and sen- sibly answer them ; all A'om their knowing so little of the mariner in which he deals with his people ! Yet the defectiveness of their knowledge is very censurable, espe- cially after long intimacy with him. Hence the apostle reproaches the llebrews, " W^hen for the time ye ought to have been teachers, ye have need that one teach you again, which be the first principles of the oracles of God." Hence our Lord said to his disciples on an- other occasion, " Are ye also yet without understanding?" And here again he says, " Have I been so long- with you, and yet hast thou not known me, Philip?" He had scarcely been three years with them then; and he had very gradually developed himself, and kept back many th-ngs for a future communication. Yet it was a long pe- riod, considering its imjX)rUince and privileges, and always having access to him with their inquiries, and hearing his discourses, ami witnessing all his conduct, they ought to have gained much more than they did. But they were slow of heart, and made very little progiess, as we see by their various mistakes and embarrassments. Yet what right have we to cast a stone at them? How few, how poor, how wretched, have been our attainments ! And yet he has men much longer with many of us — ten — twenty — forty years — abouadiiiir too v/iih every assistance. Four things ought to make us blush at the thouglit of this. First. The iiecerv^ity and value of the knowledge w^e have made eo little v>rofioie:icv in. How much depends upon it, our usefulness, our (vjj.-eiVHt'.o;! fVoni error, our peace and comfort, and our progress in the divine life; for though we may grow in knowledge without frowiuiT in gni'.-e, v»'e cai'.not groAV in grace wiihout growing in n )wle;'ive. U^.-rgion does not, act upon us mechanically, but moral- ly ; /. e. tln-ouir!> just views an;] motive?-. Secondly. Some h;l^•e made llir greater advancement in much .ess time, and with very iiirerior ;idvantages. They set out long after, but they soon passt-d us on the road. The}'' have had very little pious intercourse, •i.ul [y-vvi sel-.inin heard a. Gospel sermon. Yet when we converse wtli them, and pffi them in the relations, duties, and trials ol life — how muc'i below iheni must we ie.e!. Thirdly. Os-r ol^li'j'Mt^oits arid respoiisibility rise with our means and oppo:iu:;it'M-v. What an. ad vanlajxe are pious relations! What a privilege is a Gospel ministry! What a precious talent is time! 260 JUNE 15. Where is conscience, while we look at our improvement of all theec ? Where much is given much will be required. Lastly. Our unprofitableness is the subject of divine disappoint- ment and complaint. "What could have been done more to my vineyard that I have not done in it ? Wherefore, when I lool:ed that it should bring forth grapes, brought it forth wild grapes?^' The thought of displer^sing and dishonoring him is nothing to some. But shall we provoke, and grieve his Holy Spirit? Can we who love him, and know what he has done for us, can we be insensible to the Sa- vior's decision? " Herein is my Father glorified, that ye bear much fruit ; so shall ye be my disciples ?" What remains, but that we admire and adore the patience of Him who still bears with us, though we have so often constrained him to ask, " How long shall I be with you ? how long shall I suffer you ?" And let us search and try our ways, and turn again unto the Lord. Let us guard against indecision and sloth. Let us be diligent in the use of all the means of religious improvement. Let us not cease to pray that we may be " filled with the knowledge of his will, in all wisdom and spiritual understanding. That we may walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God." " Then shall we know, if we follow on to know the Lord. His going forth is prepared as the morning. And he sliall come unto us as the rain, as the latter and former rain unto the earth." June 15. — " When the Most High divided the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people ac cording to the number of the children of Israel." — Deuteronomy, xxxii, 8. This is an important and interesting communication, and it sup plies us with two facts. First. That God originally divided the na- tions their inheritance. When, after the deluge, he gave the new earth to the children of men, he did not throw it in among them, so to speak, for a kind of scramble, that each might seize what he could ; but he assigned them their several portions, that the discontented might not invade the peaceful, nor the mighty prey upon the weak. God permits what he does not approve ; but nothing can be more con- trary to his design and pleasure, than for powerful states to invade and incorporate little ones. And the crime generally punishes itself. Such unjust and forced accessions add nothing to the safety, strengtli, or happiness of the acquirers, but become sources of uneasiness, cor- ruption, and revolt ; so difficult is it to suppress old attachments and patriotical instincts that are almost equal to the force of natuie. Paul justifies the sentiment of Moses, "He hath made of one blood all na- tions of men for to dwell on all the face of the earth, and hath de- termined the times before appointed, and the bounds of their habita- tion, that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us." Secondly. In the arrangement of the limits and conditions of man- kind, He had an especial reference to the future common\vealth of Israel. For they were by far the most important detachment of the human race. They were the Lord's portion, and the lot of his inhe- JUNE 15. 251 ritance. They were the depositaries of revealed rehgion. The lieirs of the righteousness which is by faith. To them pertained the adop- tion, and the glory, and the Covenant, and the giving of the Law, and the services of God, and the promises ; theirs were the fathers, and of them, as concerning the flesh, Christ came. We cannot trace this fact perfectly lor want of more materials, and we know not all the purposes of God in making and keeping the Jews a peculiar body ; otherwise we should clearly see how all the dispensations of God cor- responded to their privileged destination. One thing is to be observed. They were not intended to engross the divine favor, but to be the me- diums and diffusers of it. They were not only to be blessed, but to be blessings. Hence their being placed in the midst of the earth, that from them knowledge might be derived, and pro^lytes to re- vealed religion might be made; and that, in the fullness of time, out of Zion might go forth the Law and the Word of the Lord from Je- rusalem, and that the great Supper, as our Lord calls it, and which was designed for the whole family of Adam, might be spread in the middle of the earth, and be accessible to all. While we here see that there is nothing like chance in the govern- ment of the world, there is what may be called a peculiar providence in particular instances. And here we cannot help thinking of oui own country. No country on earth bears such a comparison with Judea in privilege and design. Its appropriation and appointment will account for its preservation, and emerging from difficulties which seemed likely to swallow it up. And when we consider what it is, and what it more than promises to be, we can find reason for its insu- lar situation, its government, laws, and commerce ; its talent, and learning, and influence, and dominion. We are a sinful people, but, as " the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it ; so, says God, will I do for my servants' eakes, that I may not destroy th^m all." We cannot approve of every thing we have done, especially in the West and East Indies; but we cannot be ignorant that God is overruling it for good, and has endi in view far beyond slave-holders and mercantile companies, and statesmen. We have fought, and we have conquered, but the negro is instructed, and the captive is made free, and openings are made and occupied for the spread of the Gospel. The economies of heaven on earth have always been regulated by one end — the cause of the Messiah; and could we view things as God does, v/e should perceive how all the revolutions of the world^ the changes of empire, the successes or defeats of haughty worms, have affected this cause, immediately or remotely, in a way of achievement or preparation, or purification, or increase; of solidity or diffusion ; and that all things are going on, not only consistently with it, but conducively to it. For, says the Ruler over all, " I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear." And, O Christian, there is a special providence over thee. The hairs of thy head are all numbered. One thing regulates all that be- falls thee, all the dark, as well as the clear— all the painful, as well as the cheerful — thy spiritual— thy everlasting welfare. " For we know 252 JUNE 16. that all things work together for good to them that love God, to them that are the called according to his purpose." June 16. — " Thy loving-kindness is before mine eyes." — Psalm xxvi, 3. And it will be well to follow David, and to keep the I'oving-kLtjdness of God before our eyes also. And this should be done four ways. First. As a subject of contemplation. The mind will be active, and it is our wisdom to regulate and sanctify our thoughts. Isaac went out into the field at eventide to meditate, and we may infer the nature of his reflections from his character. David said. My meditation of him shall be sweet. How precious are thy thoughts unto me, O God ! How great is the sum of them ! People complain of the difficulty they feel in fixing their minds ; but the duty would become easier by use — and surely they can never be at a loss for a theme. Let them take his loving-kindness and set it before their eyes. Let them observe it as it appears in the promises of his word ; in the history of his church ; in their own experience. And let them pass from the instances of his loving-kindness to the qualities of it, and dwell i.pon its earliness, and fullness, and extensiveness, and seasonableness, and constanc}^ " Whoso is wise, and will observe these things, even they shall un- derstand the loving-kindness of the Lord." Secondly. As the source of encouragement. How often shall vcq need this ! We shall feel our want of it under a sense of our guilt, and unworthiness, and continued imperfections; and nothing short of the exceeding riches of his grace, in his kindness toward us by Christ Jesus, will be able to relieve us. But this will relieve us, and effect- ually too. It will give us everlasting consolation, and good hope through grace, and boldness and access with confidence by the faith of him. And it will do all this without reconciling us to our sins, or even our infirmities — j^ea, it will make us lament our deficiencies the more, grieving that we serve him so little who loves us so much. We shall want it in onr afflictions. And who can hope to escape these in a vale of tears'? Now nothing is so desirable in our suffer- ings as to see, not only the hand but the Jd7idncss of God in them. For often they look like the effects of his wrath, and we tremble under them, and cry, " Do not condemn me. I could bear these trials, if I thought they were only the strokes of a father's rod, and sent in love." And they are sent in love. They are only the strokes of a Father's red, laid hold of with reluctance, and laid aside with pleasure. Thirdly. As an excitement to praise. It is. afflicting to think how little the 'loving-kindness of God is acknowledged by those who are constantly partaking of it. How lamentable, says Leighton, is it, that a world, so llill of God's mercy, should be so empty of his glory. Oh, eays David, again and again, Oh that men would praise the Lord lor his goodness, and for his wonderful works to the children of men! Were there not ten lepers cleansed? hut wliere are the nine? Did evenHezekiah render according to the benefits done him ? And are we better than they ? And whence is it that we feel so little the ob- ligations we are under to the God of our mercies? Because the mer- cies of God are so little remarked and remembered by us. Nothing can impress us when it is out of our minds and thoughts. Therefore, JUNE 17. 253 Bays David, " Bless the Lord, O my soul, and forget not all his bene- fits." At the moment when God appears ibr us, we are sensible ofhis goodness, and speak well of" his name ; but like the Jews, we soon lorget his works, and the wonders which he has shown us. AVe in- scrTbe our alHictions upon a rock, and the characters remain — we write our mercies in the sand of the sea shore, and the first wave of trouble washes them out. Lastly. We should keep his loving-kindness before our eyes as an example for imitation. The Scripture calls upon us to be followers or God as dear children. But in what 7 His moral, and not his natural perfections. We may wish to resemble him in power and indepen- dence, and to be as gods, knowing good and evil. But we are to be concerned to reverence Him, not as the greatest, but as the best of beings — to be faithful as he is faithful, to be holy as he is holy — to be patient, and forgiving, and kind, like him. " I say unto you, Love your enemies; bless them that curse you; do good to them that hate you ; and pray for them which despitefully use you, and persecute you ; that ye may be the children of your Father which is in heaven ; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." Be ye therefore merciful, even as your Father which is in heaven is merciful. You would do well to keep in view some of your fellow creatures, who feel that it is more blessed to give than to receive. Think of a Howard, a Thornton. But in Him the fatherless findeth mercy. God is love. We cannot equal him. But it is our happiness to resemble. He that dwelleth in Love, dwelleth in God, and God in him. "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any : even as Christ forgave you, so also do ye. And above aU these things, put on charity, which is the bond of perfectness." June 17. — " The breath of our nostrils, the Anointed of the Lord, was taken in their pits, of whom we said, Under his shadow we shall live among the Heathen." — Lamentations, iv, 20. Some commentators suppose that these words are intended to apply to the Savior. We see no ground for this. Others imagine that there may be a reference to him under the case of Zedekiah. How- ever this may be, the passage may be used — not to prove any doc- trine, but to remind us of several things pertaining to the Lord Jesus, and fully established in the Scriptures of Truth. —Such as his office — '' The anointed of the Lord." The very meaning of the word Messiah in the Old Testament, and of Christ in the New. Prophets, priests, and kings, were anointed at their con- "secration. He was all these; and therefore he is said to be anointed with the oil of gladness, above his fellows. Here the term imports majesty ; and he is the King of glory, the King of saints, the King of natiop.s — " With my holy oil have I anointed him" — Such is tlie estimation in which he is holden by his subjects — " The bnreath of our nostrils." He is not so regarded by others. The world knew him not. The Jews received him not. He is now, as to 254 JUNE 17. the multitude, despised and rejected of men. This was the case once with his own people. They acknowledge it ; and look back with Bhame and sorrow upon a period — and with some of them it was a long period — during which he had no form or comeliness, nor any beauty that they should desire him. But he has been revealed in them. And now he appears fairer >han the children of men, and altogether lovely. Faith makes him precious. He is their righteous- ness and strength; their glory and joy; all their salvation and all their desire. We may be excessive in our attachment to a creature ; but we can never think too highly of H-id', how often is a righteous soul vexed with the conversation of the ungodly,' and constrained to sigh, " Wo is me, that I dwAll in Mesech!" But A^4latever be the disadvantages of our condition, there is a sHadow — and his shadow — under which we can lire! A shadow frohi the heat— not the shadow of a summer cloud only ; but of a great rock in a weary land : the shadow of a tree yielding, not only shade, but fruit, according to the acknow- ledgment of'^the Church—" Fsat down under his shadow with great delight, and his fruit was sweet to my taste." So it is said, " They that dwell under His shadojy shall return ; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Liebanon.''^His shadow means protection, and all the blessings of his empire. The reign of some rulers is like the shadow of a vulture over the bird of pi-ey ; or as a hurricane over the flooded meadow, and the stripped forest— but let the children of Zion be joyful in their King. Blessed are all they that put their trust in him. —Such is his apprehension or suffering—" He was taken in their pits." They watched him, and persecuted him, through life. At kngth he was betrayed into the hands of his enemies ; and they in- JUNE 18. 255 feoilted him, and crucified him, and laid him in tlie grave. Then his disciples said, " We trusted that it had been he which should have redeemed Israel " — " The breath of our nostrils, the Anointed of the Lord, was taken in their pits, of whom we said, Under his shadow shall we live among the Heathen." — But here correspondence becomes contrast. No type, no image, no illustration, can do justice to him : and when examined, it will al- ways be found to teach more by unlikeness, than b}' conformity. Zc- dckiah's subjects had their hopes disappointed and destroyed by his arrest : and Avhen carried away, and imprisoned at Babylon, he could no longer defend or comfort them. But Jesus is our liope, notwith- standing his apprehension and death — yea, and in consequence of it. He is made perfect through sufferings. And thus it is that he brings many sons unto glory. When he fell into the hands of his enemies, they thought they had now completely succeeded. But their triumph was short. He fell : but in dying he overcame. And then Avas the judgment of this world, and then was the Prince of this world cast out. We therefore glory in his cross, because he here becomes the Author of eternal salvation. He died for us, and rose again ; and be- cause he lives, we shall live also. — Let us, then, live under his shadow — ^^securely live ; nobly live ; joyfully live — not only having life, but having it more abundantly. — And let us invite others to come, and share with us. " In that day shall ye call every man his neighbor under the vine, and under the fig-tree." June 18. — "After these things Paul departed from Athens, and came to Corinth; and found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla ; (hecause that Claudius had ordered all Jews to depart from Rome ;) and came unto them. And because he was of the same craft, he abode with them, and wrought : for by their occupation they were tent-makers." — Acts, xviii, ] — 3. AauiLA. and Priscilla were persons of great religious excellence. They are often mentioned with commendation in the Epistles, as well as in the Acts of the apostles, especially where Paul says to the Romans, " Greet Priscilla and Aquila, my helpers in Christ Jesus, who have for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles." They were born in Pontus, they then resided in Italy, and Avere noAV in business at Corinth. Hither they had been driven by an imperial decree, and probably thought hard of the measure that banished them. But in consequence of this trial they became acquainted Avith Paul, and had him for their guest, their friend, and companion. And Avhat a com- panion must a man of his talents and grace have been ! And Avhat an advantage must they have derived from his morning and evening devotions ! and his example ! and his constant conversation ! Surely they Avould acknowledge. It is good for us that Ave have been afl^licted. The lives of some have been very changeable, and in their remo- vals, contrary to a disposition to enjoy a fixed and permanent dAvell- ing, they have been ready to murmur and complain. But nothing occurs by chance ; and all the Avays of the Lord are mercy and truth to those that fear him. Let such remember that they know not AA'hat 2oQ JUNE 18. designs God has to accomplish by events of this nature, either with regard to themselves or their conneciions. Let them also reflect that this is not their rest, and view every present residence as " Preliminary to the last retreat." In proportion as w^e look after a better country, and realize it as our own, all earthly situations will be alike inditlerent to us — yea, we Bhall find each of them none other tJian the house of God, and the gate of Heaven. Paul not only lodged v>^ith them but wrought ; for they were of the eame occupation with himself For though he had been educated at the feet of Gamahel, he had been bred to the craft of tent-making. The Jews were accustomed to give their sons a calling, whatever was their condition in life, Avisely considering it a prevention of idle- ness, a security from temptation, and a resource in accidental indi- gence. Hence, of their doctors, one was surnamed Rabbi, the shoe- maker; another, the baker; another, the carpenter. Bicaut says, the Grand Seignior, to whom he was ambassador, Avas taught to make wooden spoons. Is this degrading? Seneca says, he would rather be sick, and confined to his bed, than be unemployed. Adam and Eve w^ere placed in the garden to dress and to keep it. And our Savior declined not working at his supposed father's business. Paul, the chief of tlie apostles, was not ashamed of labor. But as a man of taste and learning he must have been fond of reading, and he desired Timothy to bring iiira his books and parchments. It seems, therefore, strange, that his friends should not have indulged him w^th leisure and ent're freedom for his office also, by exempting him from manual toil. The workman is worthy of his hire ; and this he always claimed as a right, contending that tliey who preached the Gospel should live of the Gospel; adding, also, that no man who warreth entangleth himself with the affairs of this life. But a right is sometimes to be given up, and there is no general rule but allows of exceptions. Priscilla and Aquila were not rich, and would lament their inability to do more for their illustrious guest. And he had an independence of mind, and seeing these worthy peo- ple themselves laboring to gain a livelihood, he would not be burden- some, but pay for his accommodations. And they are mean souls wiio will endure to be supported by the alms, and especially the in- dustry of others, when their own hands are sufficient for them. They who will not work should not eat. In a word, Paul knew the infancy of the cause, and was acquainted with all the circumstances of the case, and acted, we may be assured, with wisdom and prudence. Yet his conduct displayed the noblest self-denial and zeal. There are two places in which he refers to his working. The first Ehows the degree in which he toiled often, alter teaching, sitting up late at night. " Ye remember, brethren, our labor and travail, for we labored m'g'hi and day, because we would not be chargeable unto you." The second tells us that his aim was not only to support him- self, but to be able to succor others. " Ye yourselves know that these hands have ministered to my necessities, and to iheni that were with me." What a soul had this man ! And liow well could he add, " I have showed you all things, hovv that so laboring ye ought to support JUNE 19. 267 the "weakj and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.-' June 19. — " Be strong in the grace that is in Christ Jesus." — 2 Tim. ii, I. We may have this grace, and not be strong in it. The reahty is one thing ; the degree is another. We read of weak faith, as well a^ of strong faiih. There are lambs in our Shepherd's fold as well as sheep ; and in our Father's house there are little children as well as young men. But while there is in religion an infancy which is na- tural and lovely, there is also another which is unlooked-for and offen- sive— it is the effect of relapse. It is not of the beginning of the divine lite, but of an after period the apostle speaks, when reproving the Hebrews, he says, " Ye are become such as have need of milk, and not of strong drink." We must not despise the day of small things. The Savior himself does not break the bruised reed, nor quench the smoking flax, but he is concerned to bring forth judgment unto vic- tory. And while the feeble-minded are to be comforted, the slothful 10 be stimulated ; and all are to be kept from " settling upon their lees." Every thing shows how necessary it is to be str-ong in the grace that is in Christ Jesus. Your dangers require it. These are to be found in all the relations, offices, conditions, and circumstances of life. Your passions are not wholly mortified. There is the sin that yet dwelleth in you. The world lieth in wickedness, and you are passing through it. Your adversary, the devil, goeth about seeking whom he may devour. How much depends upon one lapse ! And did not Abraham equivocate? and Moses speak unadvisedly? and Peter deny his Lord ? And what says all this? but, Be strong in the grace that is in Christ Jesus. — Your duties require it. You have a family, and with your house you are to serve the Lord. You have a calling; and in this you are to abide with God. You have the exercises of devotion, in which you are to worship God in Spirit and in truth. ' You have to walk by faith, and not by sight. You are to have your conversation in heaven, while every thing conspires to keep you down to earth. — Your usefulne-ss requires it. Your are not to live to 3^ourse]ves, but to him that died for you and rose again. You are to look, not en youi own things, but also on the things of others. You are to walk m wisdom toward them that arc without, and endeavor to w-in souls. You are to do good a.g you have opportunity unto all men, especially unto those that are of the household of faith. — Your trials require it. Who but must reckon upon these in a vale of tears ? And if you faint in the day of adversity, your strength is small. To glorify God in the fires, and to recommend religion°by its supports and comforts, when every tiling else fails, demand no email share of grace. — Your consolations require it. Consolations are not only delight- ful, but they are even of practical importance in religion. 'Thej°en- large the heart and enliven zeal, and embolden courage, and wean from the workh And you read of a peace that passeth all under- standing ! and a joy that is unspeakable and full of glory ! Yet what do BDme of you know of these? More grace would'bring more evi 258 JUNE 20. dence, and raise you more above your fears and depressions. If ye will not believe, surely ye shall not be established. — Death requires it. Other events may, but this must occur. It is a melancholy day to those that have no God, and a very serious one to those who have. To think of it, to meet it, with triumph, or even with confidence, will not this call for more grace than you now pos- sess? And what is the language of all these demands? Despond! No — but be strong in the grace that is in Christ Jesus. Without Him you can do nothing ; but thi-ough his strengthening of you, you can do all things. Rest not, therefore, in any present attainment Like Paul, forget the things that are behind, and reach forth unto those that are before. It is to be lamented that we are easily dissatisfied where we ought to be content, and content where we ought to be dissatisfied. In tem- poral matters we should have our conversation without covetousness, and be content with such things as we have ; but here, alas ! we are avariciously anxious. And though three feet are enough for us in the cradle, and seven in the grave, nothing will hardly satisfy us be- tween. But in spiritual things, with what trifling acquisitions are we contented ! Yet here it is even our duty to be covetous, to be am- bitious ! And as before us* lies an infinite fullness, and we are not straitened in our resources, let us not be straitened in our desires and expectations, but ask and receive, that our joy may be full. June 20. — "Thou hast given me the heritage of those that fear thy name." — Psalm Ixi, 5. So then, they that fear God have a heritage. All of them have not a heritage in the world, and they need not be ashamed to own it. They have the honor of conformity to their Lord and Savior, whc had not where to lay his head. And though they have nothing, they yet possess all things. " I know thy poverty, but thou art rich." In- deed, as to temporal good, they are above others. He blesses their bread and their water ; and bread and water, with the favor of Grod, are dainties. And a little that a righteous man hath, is better than the riches of many wicked. It is not only sweeter, but safer, and will go further. For it is true, as Phihp Henry often told his family, the grace of God will make a little go a great way. And we have often seen it ; and should have been amazed how some individuals, with their very slender means, could make a very decent appearance, and pay their way, and have a trifle to give to him that needeth, did we not know that the secret of the Lord was upon their tabernacle. God- liness, also, with contentment, is great gain. Contentment is a kind of self-sufficiency. It does not allow us to want what Providence de- nies. And who, v/hatever be his affluence, can be more than content ? A man is satisfied with much less in a journey than he has at home. Now regeneration makes a man a stranger and a pilgrim upon earth ; and then reason, as well as faith, says to him, " Turn, pil;,Tiin, turn ; thy cares forego ; 1 " Man wants but little here below ; '• All earth-born cares are wrcng : | " Nor wants that httle long." — But as to spiritual good, they may well say. The lines are fallen unto us in pleasant places j yea, I have a goodly heritage, For the / JUNE 21. 259 Lord is the portion of their inheritance, and of their cup. His testi- monies are their heritage for ever, and they find them the rejoicino- of their hearts. All the exceeding great and precious promises are theirs. And theirs is the inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for them. Compared with this, what was the heritage of a Jew in Canaan 1 Of Adam in para- dise? What is the heritage of a crowned worldling? of an angel in glory ? Yet this is as true as it is wonderful. " This is the heritage of the servants of God, and their risrhteousness is of me, saith the Lord." — For this heritage is not obtamed by force, nor by purchase, nor by desert; but by bounty and grace. It is " given." And we may know that we possess it. David speaks without any hesitation, Thou hast given 7ne the heritage of those that fear thy name. O that I could read my title clear. Praise waiteth for thee, O God, in Zion. I long to be able to praise thee as the health of my coun- tenance, and my God. Say unto my soul, I am thy salvation. And ehow me a token for good. — Above all, as — whatever they may doubt or fear, blessed are they that do hunger and thirst after righteousness, for they shall be filled , enable me — if I cannot say with confidence. Thou liast given me the heritage of those that fear thy name : enable me to pray, with su- preme desire, "Remember me, O Lord, with the favor that thou bear- est unto thy people ; O visit me with thy salvation ; that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance. And, " In the world of eudless ruin I "Here's a soul that porish'd, suiusr " Let it never, Lord, be said, I " For the boasted Sanor's aid." Junk 21. — "Neither give place to the devil." — Ephesians, iv, 27. If this admonition be connected with the words immediately pre- ceding ; " Be ye angry, and sin not ; let not the sun go down upon your wrath ;" the apostle intimates that sinful passion arises from the influence of the devil ; and that when it prevails, we give up our- selves to his power And can there be a truer ei)ecimen of hell, than a man in a state of fury and revenge ! But there is nothing in the case that requires us to confine the address to the repulsion of wrath. The truth is, that Satan has access to us, and in various ways is al- ways endeavoring to encroach upon us ; and it must be our object to repel him. The image is familiar and striking. If an enemy Avas trying to enter your field, your garden, or your house — you would withstand him ; for you would see, that as you yielded, he advanced. In every successful temptation, Satan gains upon us, and takes a posi- tien which we ought to have kept. With the philosophy of this subject we have nothing to do, but only with the fact itself The sacred writers as much support the doctrine of diabolical agency, as of divine. They make use of the same terms and phrases in the one case as in the other. Is God said to open the eyes of our understanding? Satan is said to blind the minds of them that believe not. Is God =aid to work in us to will and to do ? Satan 260 JUNE 21. is the spirit that now workcth in the children of disobedience. Are Christians filled with the Spirit? Why, says Peter to Ananias, hath Satan filled thine heart? But while the fact is proved, nothing is said of the mode in which his operations are carried on. We cannot think, however, that it is always done personally 'and immediately. This would involve an impossibility. If he were thus soliciting every individual in every part of the earth at the same time, (and his work is always going on,) he must be omnipresent and omniscient. But he is the God of this world ; and having under him all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life ; and having all the errors and the wickedness which he has introduced into our region to make use of, and such a depraved nature as ours to work upon — he has power enough to employ mediately for all his purposes. The bird need not be afraid of the fowler, if he keeps away from his gun and his snare ; for he is not in much danger from his fingers. How is the fish taken ? The angler does not wade into the water, and seize it in his hand. He does not even see his prey ; but he reaches it, and secures it, by a baited hook at the end of his line and his rod ; yet he catches the fish, and would do the same if his instrument was a mile long. There are many reasons why we should not give place to the devil. One is because his designs are alwaj's bad. He may transform him- self into an angel of light. And he may endeavor to introduce hi^ evils and mischiefs under specious names, representing covetousness as laying up for the children, and pride as dignity, and revenge as a becoming spirit, and trimming in religion as prudence, and conformity to the world as winning others. Thus we are hardened through the deceitfulness of sin. But we ought not to be ignorant of Satan's de- vices. We read of his depths and his wiles — and God, in his word, tears off all his disguises, and shows us at once that his aim is only to ensnare, and enslave, and rob, and degrade, and wound, and destroy. He, therefore, that yields, wrongeth his own soul, and loves death. Another is, because the more you give Avay, the more advantage he has over you. It will always be found much more easy to keep him out, than to let him out. When the Moors were admitted into Spain, they staid there for more than six hundred years, in spite of every groan and effort — so much harder is expulsion than exclusion. Let us therefore avoid parleying with this enemy. He will rise in his demands with every concession. He is not to be treated with, but rejected. Let us guard against beginnings; they increase unto more ungodliness; in this down-hill course Ave easily proceed from evil to evil. When a person walks out in the morning clean in his apparel, he u cautious how he treads, and the first soil he contracts affects him, but the second oflends less, and the fourth much less still ; till he says, " it matters not now," and heedlessly dashes on. The youth is not profligate at once ; but evil communications corrupt good manners. The first time he complies with a temptation, he feels a reluctance ; and after the crime is committed, his conscience smites him. But a degree of this is overcome by every subsequent repetition ; and the profaner of the sabbath, and the drunkard, and sensualist, go boldly on, waxing worse and worse. One sin naturally leads to another, pre- pares for another, pleads for another, and renders another necessary, JUNE 22. 261 either by way of finish or concealment. Thus David, to hide his aduUery, commits murder ; and tlien impiously ascribes this to the providence of God : " The sword smiteth all alike !" Another reason is, because you need not yield. You are not forced. If the devil compelled you, he would also justify you; for there can be no guilt where there is no hberty. The motives to sin can never be so great as the arguments to forbear. What can weigh for a mo- ment against the authority of an infinite Being on whom we entirely depend? And what is any indulgence or suffering, compared with end- less happiness or misery ? Would God have enjoined upon us a thing that is impracticable ? And is not his grace sufficient for us ? And is it not attainable by us? Is not his promise true, Ask, and it shall be given you? And in the history and experience of his people in all ages, do we not sec proof of this? Have not multitudes in the same condition, exposed to the same perils, feeling the same weaknesses and depravity, been more than conquerors ? Finally, resistance is the way to success, and insures it. Hence, says God, resist the devil, and he will flee from you. Can God be mistaken ? Can he deceive ? And does not every one know that persons slacken in any course or action in proportion as they want encouragement ? For hope is the mainspring of motion. If a beggar be relieved, however slenderly or seldom, he will in extremity repair to the door again, but not if he be positively and invariably refused. Resist, therefore, steadfastly^ and show that you are in earnest and determined. For there is a heartless, undecided refusal, that invites renewed application, or at least does not shut the door entirely against importunity. If Satan cannot look into the heart, he is acquainted with the ways in which it shows itself, and is ?ure to know whether there is a latent wandering after what is professedly renounced, and so will be led to watch his opportunity, and work his means. — But the apostle adds. Resist him steadfastly in the faith. There is no fighting on a quagmire. Faith furnishes the only sohd, the only safe ground on which we can contend. Faith clothes us with the whole armor of God. Faith connects us with the Captain of our sal- vation, without whom we can do nothing, but through whose strength- ening of us we can do all things. " And Satan trembles when he sees " The weakest saiut upon his knees." ♦' A Friend and Helper so divine * Doth my weak courage raise , " He makes the glorious vict'ry mine, " And his shall be the praise." June 22. — " He left Judea, and departed again into Galilee. And he must needs go through Samaria." — John, iv, 3, 4. For two reasons. Because Samaria lay in his passage, and be- cause he had in design the conversion of this poor woman. We can- not imagine an event of such magnitude in itself, for there is joy in the presence of the angels of God over one sinner that repenteth, and attended with such consequences as this was, for it involved the sal- vjiticn also of many of the Samaritans ; we cannot imagine that such an event was accidental. Nothing takes place by chance in our most 262 JUNE 22. common affairs, and is the conversion of a soul for everlasting blessed- ness a casualty ? In the recovery of sinners the grace of God is equally necessary and illustrious. By grace are we saved through faith ; and that not of ourselves, it is the gift of God, not of works, lest any man should boast, for we are his w^orkmansliip, created in Christ Jesus. And in the conversion Jesus here accomplish^, we have an example of thia grace. An example of its freeness, of its gentleness, of its -power, and of its effects. — Onts free7iess, in selecting this*wicked wretch, in spite of hei unworthiness, and without hehrfesire, and making her not only the pa rtaker but the instrument oHiis goodness. — Of its gentleness^ in having recourse to no means of alarm, no violence. No angel appears with a drawn sword, no lightnings flash no thunder rolls, no threatening terrifies. All is mercy, all is mild- ness, and he employs circumsi^ntfes the most natural and suitable, to bring her to conviction, and tp. induce her to pray. — Of its poi(?e/*, in the victor^ it gained over the corruptions of her heart. If there be a moral disorder that seems incurable, or an evil capable of resisting all reasoning and motive, it is the spirit of impu- rity. But behold here a new creature. She is not only pardoned but renewed, and the change wrought at once ! — Of its ejf'ects^ she not only believes, with the heart, but confesses with the mouth. She is not ©u-ly enlightened but inflamed. No sooner has she gained good than ^le is concerned to dd*good. Personal re- ligion becomes social. She cannot for a moment keep from others v/hat she has seen and he^rd he^elf What benevolence ! What zeal ! What urgency ! What fortitude ! " The woman then left her waier-pot, and v^^ent hef way into the city, and saith to the men. Come, see a man which tdl'd me all things that ever I did ; is not this the Christ ?" And what su^Tcess, too ! For they who speak from' ex perience seldom speak in vain. " Then they went out of ^e, city, and came unto liim." Some of these might have accompanied her fit)m curiosity, and some from the mere contagion of example; but not a few were deeply ar\d saviil^ly impressed. " And many of the Samaritans of that city believed on him for the saying of -the woman, which testified. He told me all tiiat ever I d^fl. So, when the Sama- ritans were come unto lijm, they besought him that he would tarry with them ; and he abode t^ere two days." The sight of this had so affected our Savior as, it Avould seem, to take away his appetite. He had been hungry as well as thirsty ; and the disciples had gone away into the city to buy meat. But when they returned, and prayed him, saying. Master, eat; he said unto them, I have meat to eat that ye know not of. And when they said one to another. Hath any man brought him aught to eat? He said, " My meat is to do the will of him that sent me, and to finish hia work." What a repast have I had since you left me ! A poor, sin- ful Samaritaness has been here. And I have manifested myself to her. And under the impression she hastened to inform and invite her neighbors to come and hear me, and has prevailed ! " Say not ye, there are four months, and then cometh harvest ?" But see the en- couragement we have to scatter the seeds of divine truth. " Lift up JUNE 23. 263 your eyes and look on the fields/' See tlie woman and her company coming over yonder plain " for they are already white unto harvest." Here the success is so immediate, that " the sower and ihe reaper rejoice together.''^ And so it is written, " Behold, the days come, saith the Lord, that the ploughman shall overtake tl:ie reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt." June 23. — " The Lord will give strength unto his people , the Lord will bless his people with peace." — Psalm xxix, IL The God of nature gave David a fine poetical genius. And he employed it like a good man for his own improvement, and the profit of many. It is well to take advantage of the excitement of any pre- sent feeling, and to give it a religious direction, according to the ad- monition of the apostle James. Is any afflicted? let him pray. Is any merry ? let him sing psalms. David did this ; for he was accus- tomed to put his sentiment into verse, on the occurrence of any inte- resting or significant event. Many of his psalms took their rise from a trouble or a deliverance he had just experienced. The thirty-first psalm was written at the dedication of his new house. The one hundred and fourth was a spring meditation. The eighth is a night scene. The nineteenth a morning piece. The lines before us were composed in a thunder stormr Thunder is one of the sublimest displ^s of Deity. It generally produces fearfulness and terror. Caligula, the emperor, at the hear- ing of it, would creep into any hole or corner. But such a man should reflect, that if God has a mind to kill him, he can do it without raising nature into a storm — his breath is in Jiis nostrils; he is crushed before the moth. " Thine eye is upon me, and I am not !" And we should do w^ell to think of a more dreadful event ; like Baxter, who, when a storm came on as he was preaching, by Avhich the congrega- tion was obviously disconcerted and dismayed, paused, and Ihen said, " Men and brethren, we are assembled here to prepare for that hour, when the heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat ; the earth, also, and all the works that are therein, shall be burnt up." All greatness is comparative. David, therefore, naturally addresses " The mighty ;" as much as to say to them. You are flattered and feared, but what is the greatest of you before Him ! Think of the THUNDER, and adore. " Gfive unto the Lord; O ye mighty, give unto the Lord glory and strength. Give unto the Lord the glory due unto his name ; worship the Lord in the beauty of holiness. The voice of the Lord is upon the waters ; the God of glory thundereth ; the Lord is upon many waters. The voice of the Lord is powerful, the voice of the Lord is full of majesty. The voice of the Lord breaketh the cedars ; yea, the Lord breaketh the cedars of Lebanon. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. The voice of the Lord divideth the flfaiee of fire. The voice of the Lord shaketh the wilderness ; the Lord flialceth the wilderness of Kadesh. The voice of the Lord maketh the hinds to calve, and discovereth the forests." Here let the mini review the 264 JUNE 24. description, and we shall see how truly and vividly David's imagi- nation marked and portrayed the circumstances and effects of the phenomenon. He then leads us from tlie uproar of nature, to the small and still voice of grace. He retires with us into the sanctuary of God, there to testify the glory of his goodness, and to calm and cheer us with the assurance of his providential empire over all the commotions of life, and his attention to the welfare of his people : " And in his temple doth every one speak of his glory. The Lord sitteth upon the flood ; yea, the Loid sitteth King ibr ever. The Lord will give strength unto his people ; the Lord will bless his people with peace." But this promise, you say, is made to " his people." It is, but be not afraid. Perhaps these people will not be found so unlike your- selves as you imagine. It is here implied, that they are weak and distressed, otherwise they would not want strength and peace. Both these blessings are insured. — Are they by nature without strength, and have they from ex- perience a growing conviction of their inability ? Yet, with ali this sense of weakness, have they trials to endure, duties to perform, a race to run, a warfare to accomplish? As their day, so shall their strength be. His gracp is sufficient for them. Let the vrealv say, I am strong. — Do they need rest and refreshing? The God of peace shall give them peace always by all means. Not worldly peace. He has no where absolutely engaged to give this — I say absolutely ; for if it be good for them, they shall not want it; for they shall want no good thing. But there is a peace as far exceeding every other as the soul surpas-seth the body, and the heaven the earth, and eternity time — the peace of God, which passeth all understanding, and which keeps the heart and mind through Christ Jesus. This does not depend upon outward things. In the world, says the Savior, ye shall have tribulation, but in me ye shall have peace. And hence, as when weak they are strong — so, though sorrowful, they are always re- joicing. Yet it is only the beginning of it they liave here. At death they enter into peace fully. Every enemy is then vanquished, and the din of war is heard no more. The dangerous, treacherous, raging, sickly sea, is crossed ; and then are they glad, because they be quiet. So he bringeth them unto their desired haven. June 24. — " And he departed thence, and entered into a certain man s house, named Justus, one that worshipped God, whose house joi.ied liard to the synagogue. And Crispus, the chiei ruler of tlie synagogue, believed on the Lord with all his house ; and many of the Corinthians, hearuig, believed, aud were baptized." — Acts, xviii, 7, 8. This was at Corinth. Here he continued a year and six months, assured that the Lord had much people in that city. At first he rea- soned in the synagogue every Sabbath, and persuaded the Jews. But upon their opposing and rejecting him, he sought another place to teach in. It was not a building appropriated to public worship. At this time, and long after tliis, the Christians had no such edifices. They assembled wherever they could find an accommodation. The JUNE 24. ' 265 spot was, liiileed, consecrated, not by a religious ceremony, but by the presence of God, and the service itself. The Savior himself attached no hoh'ness to walls or ground ; but said, Where — let it be where it will — two or three are gathered together in my name, there am I in the midst of them. lie preached not only in the temple, and in the synagogue, but in the private dwelling, and by the way- side, and in the mountain, and on board a ship. And his apostles followed his example, and everij where hfted up holy hands without wrath and doubting. The house Paul noAV entered belonged to a worshipper of God, wliose name was Justus ; and it joined hard to the synagogue. The nearer the church, the proverb is, the further from God. This is founded on the observation, that what men can easily reach and en- joy, they often neglect. And who are they that come late lo the sanc- tuary ? Not those }>om a distance, but they who live near. Who are absent in bad weather ? Those who have carriages, or can procure vehicles ; not they Avho come on foot. Who most frequently excuse their non-attendance '? The strong and healthful ; not the indisposed and weak. Who sleep during the service ? Not the poor and laborious, who have seldom an hour of repose — but the lazy and geiiteel, who never know what fatigue means. It was a trial of principle in this man to open his house to Paul. It would create him inconvenience, and trouble, and expense ; and it would draw upon him danger and reproach; as it was an open avowal of his adherence to the cause; and he knew tliat the sect was every where spoken against. How many professors of religion, yielding to their selfish and dastardly reasonings, would have refused. They would have said — But what will people think of me? What will my relations say ? And may not my business suffer ? We are never pre- pared for a course of godliness till we can give up every thing to God, especially our paltry reputation, and our worldly profit. Bunyan, with as much truth as genius, places all the pilgrims under the con- duct of Mr. Great-Heart. It is to intimate that we shall need courage every step of the way to the shining city. Let us consult not with flesh and blood, but only with conviction: and gc forth to the Savior without the camp, bearing his reproach. We shall then, not only re- tain peace of mind, but please Him whose loving-kindness is better than life. Did Obed-edom repent of taking in the ark? The Lord blessed his house, and all that pertained to him. Who was ever a loser by any thing he did for the cause of God ? Who can be a loser while He remains true who said. Them that honor me I will honor. They shall prosper that love Zion? What Justus did in accommodating Paul, rewarded and dignified him: and it is now told for a memorial of him. How must it have dehghted him to see the good that was done under his own roof! There is joy in the presence of the angels of God over one sinner that repenteth. But here a man of some rank and influence, Crispus, the chief ruler in the synagogue, believes — nor is this all. His house too U added to the Lord ! Yea, and many of the Corinthians, hearing, believe and are baptized ! Yet Paul baptized but few of ^hem. And when he wrote his epistle to these people, lie rejoiced in the fact. This has puzzled those who Vol. L 12 266 JUNE 25. look upon the dispensation of the sacrament?, as they are called, a* by far the most honorable and sacred part, of the ministerial function. And in all churches persons are allowed to preach before they are authorized to administer. And many reasons have been alleged, to account, consistently with this, for Paul's conduct in thanking God, that in all the time he staid here, and notwithstanding tlie multitude of converts, he had only baptized Crispus and Gaius, and the house- hold of Stephanus. But the reason he himself assigns overturns an iinscriptural notion and practice — He had devol/ed upon oihers the baptism of tlie new converts, because, says he, Jesus Christ sent me nor to baptize — which outward form could he dispensed by othere cf inferior station and talent; but — which is by far the most important and difficult part of my office — to preach the Gospel. June 25.—" The ark of the Covenant of the Lord went before them in the three days' journey, lo search out a resting-phice for them." — INuki- bers, X, 33. That is, the Lord did this. But the ark was the symbol of his presence, and the seat of his residence; t'lom which by the cloud, he regulated all their movements. Yet the expression is still metaphor- ical ; and we must not suffer the condescension of his language to injure the glory of his perfections. He feels no p.erplexity. He never deliberates; never examines; never searches: for " there is nothing that is not manifest in his sight." But as men do this, and must do tliis, if they would avoid mistakes, and decide and act judiciously : the Lord thus intimates — that his ^\'isdom was concerned in all their journeyings; and that his people may keep their minds Jn peifect peace, being stayed on him — for, as strangers and pi'grlnis on the earth, he careth for them — they are under his guidance — nothing be- fals them by chance. All their removals, and their rests; all their situations, their trials, their comforts, are chosen for them by the only wise God their Savior, who is always on the lool:-odt for tliem — " For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him." He not only leads his people in the way that they should go, but is concerned to afford them repose^ as well as direction. Tiius, in Isis promise to INToses, he said, '* My i)resence shall go with thee, and 1 will give thee rest." Thus, in the review of his goodness, lie says, by Jeremiah, " The people which were left cf the sv/ord found grace in the wilderness, even Israel, when I went to cause him to rest." Thus here he searched out for them a resting place— ?/2 their jour- ney, and after it. To the former, Moses refers, Avhen he says, " The Lord 5'our'God went in the way before you. to search you out a place to pitch your tents in ;" before they reached Canaan, he led them into many resting places ; in some of which they co'itinued only days ; in some, weeks ; in some, months ; and in a few, even years. It was a fine resting place when they came to Elim, where were twelve wells (if water, and threescore and (en palm trees. But this was at the beginning of their journey, and designed to encourage them. They could not look for many stations like this, each however which they'successfuUy occupied — was of the Lord's selection. JUNE 20. 2CT We may apply this to the temporal resiJences of Christians. How iiio\eabIc have yome of them hecii ! But He has led them from one situation to another; and it should be satislyincrfor them to think, tliat he could find a better resting place for them tlian they could have clioien for themselvcr^, for he jXTlccily knows both the place and the person.^. Sometimes the lines Ikll to them in agreeable scenes and he kind I v exceeds their hopes. In other cases the abode is less inviting, and even trying. But they must acquiesce, without mur- murmg or complaining, in their Conductor's disposal, conscious that they are not v^-orthy of the least of i^\ his mercies, and remembering that they are not }et come unto '• the rest and inheritance which the Lord giveth them." —It will apply, also, to their spii-itual peace and refreshment in their travels. '• Thus saith tlie Lord. Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souIs.=' ''There are spiritual resting places on this side heaven. In their acquaintance with his Throne, his House, his Day, his Word, the Covenant of Peace— lierc he affords them the shadow of a great rock in a v/earv land. Here he maketh his flock to rest at noon. Here they lie down in green pas- tures, and are fed beside the still waters. But the principal resting place he sought out for ihem was at their journey's end. It v/as Canaan : "In the day I lifted up my hand unto them, to bring them forth of the land of Egypt, into a land that I had espied for them, flowing v/ith milk and honey, wliich id tlie glory of all lands."' Yet there is a better country. And this, Christian, He is looking out for you! Whatever you now enjoy, your repose is imperfect, and interrupted. Something, aloud, or in a whisper, says. Arise, and depart hence, for this is not your rest. But there refnaineth a rest for the people of God. A rest from all toil and temptation. From all sorrow and sin. A rest not only in God, but a resticith him. " O glorious hour ! O bless'd abode ! I » And flesh and sin no more conf rol " I shall be near, and like my God i | " The sacred iiteasures of my soul," .UfiK 20.— ' And u})on Ibis came his disciples, and marvelled that he talked with the Moman : yet no man said, What seekest thou ? or, Why talkest thou with her.'" — John, iv, 27. That is, immediately upon the conversation, and just as he liad said to her, I that speak unto thee am the Messiah. Thus their return broke off' the conference, and the woman was probably grieved to see the disciples so near at hand. Our most in- teresting interviews in this world, are often and soon interrupted. It js sweet to hold converse with our fellov/ Christians, and with mini.> t_ers, and it is far sweeter still to hold communion with the Savior. T here are moments in the sanctuary and the closet, when we can say, •' While sucJi a scene of sacred joys j " Here could we sit, and gaze away, '■ Our raptur'd eyes and souls employs, | " A los.g, an everlasting day." But not oidy our sinful distractions, but our lawful connexions, and businesses, and cares, invade and disperse our enjoyments, and make us long .Iter a state Avlicic these interruptions will be no more. Now ?il8 JUNE 26. we have visions, or, at best, but visits — then we shall be for ever with the Lord. — The disciples were astonished, and the cau?e of their marvelling was, "That he tallced with the Avoman." Had they an apprehen- sion that she was a woman of ill character? And, like the Pharisees, did they suppose that it was incompatible with the sanctity of the Messiah to hold any intercourse with persons of infamous reputation? This is not probable. Sl»e was a stranger to them. Our Lord, indeed, knew her; but it was by his divine prerogative; ajid as yet he had no opportvmity to P))eak of her to his disciples. — It is more likely that their wonder arose from seeing him in close and friendly convei'stition witli a woman of Samaria ; for the Jews had no dealings with the Samaritans. The rancor excluded even tlio common civilities of life. At present his disciples seemed not aware of their Lord's design to extend lavor to the Gentiles, and were but little acquainted with the nature of his kingdom, " where there is neither Jew nor Greek, bond nor free, male or female, for we are all one in Christ Jesus." Again. Women have not always been properly regarded. If they contribute to their own degradation they must blame themselves. It has often been asked, why the conversa- tion of even wise men is, with women, always vain and trifling? We do not entirely admit the fact. It", however, there be truth in the supposition, the cause is to be found in females themselves ; they must be pleased with such discourse; for men Avill naturally accom- modate themselves to their taste, and it is their interest to do so. Let women rise, and vindicate their sex ; many are now doing so; let theiii show that they consider themselves, and wish to be considered as nuicriol as well as animal creatures; and as companions as well as playthmgs and toys, and articles of sense and dress. But at this pe:;od the sex were treated, and are so still, in the East, as a kind of l)eings inferior to men. Now, the disciples, knowing that Jesus never trifled in conversation, but always spoke supci-ioiiy and divinely, were amazed to find him discoursing on deep and important subjects with a poor menial woman, judged incapable of uiiderstaii'ling them. The meanness of the persons to whom he manifested himself always scandalized flesh and blood. Have, it was asked, any of the rulers believed on liim ? But this people, who know not the Law, are cursed. Yet it was his o-lory that the poor had the gospel preached unto them, and that the common people heard him gladly. When he rejoiced in spirit, he said, I thank thee, O Father, Lord of heaven and earth, that then hast hid these things from the wise and prudent, and re- vealed them unto babes. And his apostle follows in the same strain. " For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is tlie •wise? where is the scribe? where is the disputer of this Avorld? hath not God made foolish the wisdom of tin's world? Bur God hath chosen the foolish things of the world to confound the wise : and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things that are de- spised,Tiath God chosen, yea, and things which are not, to brirg tc nought tilings that are : that no flesh should glory in his presence." But we here see the diffidence and submission of the disciples — JUNE 27. 269 ** Yet no man said, What seekest thou ! or, Why talkest thou with her?" Confidence in his greatness and rectitude awed them into si- lence. Whence we recommend two things. First, let us observe the Avords of Solomon, " If thou hast tlicrught evil, lay thine hand upon thy moiUh.'''' A good man should make conscience of the state of his mind as Aveli as of his speech; but what we cannot always prevent in thought, Ave may restrain in expression. Words are Avorse than thoughts, they add to them; they show more of the dominion of evil; they are more injurious to others, and betray ours-elves more into diffi- culties. In a m.ultitude of words tliere wanteth not sin. Therefore let •J3 resolve to take heed to our ways, that AA'e sin not with our tongue. David prayed, " Set a Avatch, O Lord, before my mouth, keep the door of my lip?.'' Secondly, as the reverence of the disciples induced them not to question the propriety of our Lord'^ conduct, though for the present ihcy could not understand it, so should AA^e act toward him. He is not bound to gi\-c account of any of his matters, and he often requires us to Avallc by (iiith, and not by sight. But Ave know that his Avork is jxirfect, his Avaj's are judgment Let us ne\'er charge him foolishly, but acquiesce in the most mysterious of his dispensations, assured that he has reasons for them Avhicli at present satisfy him, and will satisfy us Avhen they are finished and explained. What Av'e know not now, we shall knoAv hereafter. '' Shall not the Judge of all the earth do right ?" " Just and true are all thy Avays, O thou King of saints." June 27, — " TUou hast been a shadow from the heat." — Isaiah, xxv, 4. And AA'hat he lias been, he is — the same yesterday, to-day, and for ever. Heat means CA-il— any evil, CA-ery evil, from Avhich it is desirable to be screened. Heaven is a state, and many liaA'e reached it, where the sun doe-s not light on them, or any heat. But it is otherwise here. Here many things atfcct the mind, as oppressiA^e heat docs tlie body, and make us pant for deliverance and repose. The Avrath of God — a rense of his fiery laAV in the conscience— the temptationsof Satan— the persecutions of wicked and unreasonable men — afllictions, public and private, personal and relative — here is the heat. Where is the shadoAv ? Behold me, says the Savior of sinnei-s, be- hold me ! Come unto njo, and I Avill give" ycu rest. This is the rest, pays God, Avherewith ye shall cause the weary to rest, and this is the refreshing. But Avhat kind of shadow is He? We read in the Scripture of the shadow of a cloud, of the shadow of a tree, of the shadow of a rock, of the shadoAV of a tabernacle from the heat. The shadow of the cloud in har\'est is grateful, but transient. The shadow of a tree under Avhich Ave sit down, is delightful; but it is limited to a small distance, and the rays frequently jpierce through the boughs. The shadow of a great rock is dense and cool, but it befriends not on every side, and covers little from the vertical rays. The shadoAv of a taber- nacle into Avhich Ave may continually resort, and find not only room but entertainment, is the most complete and inviting. All these have some truth in their application to Him, but none of tliem can do jug- 270 JUiNE 28. tice to tlie subject. He is Avhat tlicy imply, but more ^ and not only more llitm each of them, but more than all of them combined, and more than all of them combined in their best estate; and infinitely more. He is not c.ily ferfect^ but divine; and he that dwelleth in the secret place of the Most High fchall abide under the shadow of the Almighty. Let me leave, iiien, other shadows. They are all inadequate to the ■wants of the soul, and, in some way or other, will be sure to fail me : yea, whatever else I get under for shcltci-, will not only prove vanity, t)ut vexatioj) of spirit. 13ut ler. me make use of this shadow from the heat. He is not far off. He is accessible. He is easy to approach. And it is only by re- pairing to him that I can enjoy the benefit derivable irom him. And while believing, I rejoice in him with joy unspeakable. Let me show my benevolence by recommending him to others. They, also, are strangers to repose. They want rest unto tlieir souls. And he is sul- ficient to receive, and defend, and succor, and bless all. O happy period ! v.'hen the eyes of men, as of all the tribes of Israel, shall be toward the Lord! And when in him all the families of the earth shall be blessed 1 The Lord hasten it in his time ! June 28.—" What doest thou here, Elijah ?"— 1 Kings, xix, 13. The principle of this question was not ignorance. God well knew how, and why he came there. But he would laiow from Elijah him- self: and therefore asks him — that being called upon to account for his conduct, he might be convinced of his folly, and be either speech- less, or condemned out of his own mouth. We may view the inquiry three ways. First, as an instance of God's moral observation of his creatures. His eyes are upon the ways of man, and he pondereth all his doings. Nothing can screen us from inspection. Elijah was in a wilderness, and alone ; he had even left his servant behind him — but the eye of God followed him. And the eyes of the Lord are in every place be- holding the evil and the good. And let us not imagine that he onlj- looks after an extraordinary character, like Elijah. No one is too small and inconsiderable to be disregarded by Him. Every human being is not only his creature, but his subject, and responsible to him. The meanest slave is great in the sight of God, as possessed of a soul, and destined for eternity. God has a right to know where Ave are, and what we are doing ; and a much greater right than a father or. a masttir has to know this, with regard to a child or a servant : for Ave are absolutely his. And he is interested in observing our conduct; interested as a judge, who is to pass sentence upon cur actions: an(l interested as a iriend and benefactor, Avho would check us when vv-e are going astray, or recall us when we have wandered. For, Secondly, we may consider it as a reproof given to a good man. He ought not to have been here, hiding himself from his enemy, and begging that he might die ; but should have been engaged in carry- ing on the cause of God in the reformation he had so nobly begun. He was therefore blamable. God dcies nut cast him off; but he re- pi-ehcnds him: and as many as he loves he rebukes and chactens. JUNE 28. 271 Aiiii faithful are the wounds of this Friend. And how does he ad- minister this reproof? He liad all the elements under his control ; and he showed him what he could do : '• And he said, Go forth, and stand Tipon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks, before the Lord; but the Lord was not in the vvijid: and after the wind, an earthquake; but the Lord was not in the earth- quake : and after the earthqual