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themselves in the Saviour's service; and resolve, at any cost or risk, to be his avowed followers. What a triumph of Almighty grace! The possessors of salvation should all be professors of the Saviour. He also speedily be comes a ministering saint. The grace that pardoned him has humbled and humanized him. He tenderly washes the deep stripes of God's servants, and then he ministers to them in Christian love. And, oh! how they talk and sing of Jesus as they sit and eat together! Truly that was a night of wonders -a night much to be remembered. What unsought, unbought, abounding grace is here! What a trophy of the riches of mercy-what a specimen of the power of grace is before us! At seven or eight o'clock at night he was a vile servant of Satan-a heathen man, dark, cruel, hateful, and hating others-and, about one or two o'clock in the morning, happy, holy, loving, with a saved family in a new creation gathered round him! Surely this was a translation from darkness into marvellous light indeed!

Reader, you must realize such a change as this, or be for ever lost. It may not be so sudden or so miraculous-that is not necessary; but it must be as real and as enduring that is necessary. Perhaps you have not yet gone a single right step with the jailer of Philippi. You may be still doing Satan's work, as he did; and then lying down in security night after night, as if there was no God to notice or to call you to account. Or it may be you have been troubled and convicted, and have asked the question, "What must I do to be saved?" But you have got rid of the conviction without believing in Jesus; you have constructed for yourself a frail shelter, instead of flying to the one safe refuge which God has provided. Oh, miserable mistake! As if a man living near a volcanic mountain, from which a stream of lava was fast pouring, should erect a frail wooden fence to stem its course, and hide himself behind it, instead of hastening to some height far above the level of the fiery stream. Dissolving views!" Yes, it may be you can remember many of your religious feelings and purposes, which, like the morning cloud and the early dew, have passed away. Listen, I implore you, to the warning and inviting voice, "Escape for thy life!" "Flee from the wrath to come!" "Blessed are all they that trust in him."

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But if you can say, I have gone right through with all these views; I have not only trembled, but listened, believed, rejoiced, and now desire to obey and minister, then, all hail, thou saved one! Go, thou, and tell to all around of the great salvation. Tell the careless sinner that wrath is coming; and fail not to tell the convinced sinner, yea, sinners of every sort, that salvation is come, and must be either received or rejected. Tell the sinner, You may believe, for God invites you to do so; you should, for God commands it; you must, or perish miserably and eternally.

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Fellow-man, fellow-sinner, will you at once do as the jailer did, "Call for a light"? Yes, come to the light. Look at yourself and your history in the light of God. It is said of the jailer that "he sprang in." Oh, to see such anxiety now! Alas! many creep away from truth, instead of springing towards it. But "how shall they escape if they neglect so great salvation?" question is yet to be answered. God asks it now, and there is silence. Soon there will be a voice which will say, "DEPART," and this will be the answer. The sinner now says to God, "Depart, I desire not the knowledge of thy ways; and God's sentence hereafter will be the echo of his own desire. "Now is the accepted time, now is the day of salvation." And to every one who hears these tidings, He who is to be the judge at last says now, and he means what he says, "These things I say, that ye may be SAVED.'

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CHRIST AND THE DISCIPLES ON THE WAY TO JERUSALEM. BY THE REV. J. JUDSON.

"And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid."-Mark x. 32.

THIS passage exhibits to us a small and interesting group of travellers. For some time past they have been itinerating in the districts of Palestine, proclaiming a system of truth called "the Gospel of the Kingdom," and enforcing their authority by the performance of miracles. Without wealth, learning, and social influence, they have succeeded in creating an extensive interest in their mission, and by the simple force of the truth they preached, the miracles they wrought, and the character they bore, they have excited the jealous attentions of the Jewish authorities, many of whom are eagerly seeking the life of Jesus their leader. They are now pursuing a journey to Jerusalem, and will soon be in the midst of the scenes of danger. Jesus goes before them. Surprise is depicted on their countenances as they behold him advance, and they tread the earth after him with slow and timid feet. The mountains which encompass the city, crowned with so many associations of the past, now rise into view; as they approach the gates multitudes come forth to meet them; their leader is received with a triumphal greeting, and in a few days afterwards, being conducted by the infuriated populace to the place called Golgotha, he 1s impaled upon a cross, and "pours out his soul unto death" for the redemption of his people.

Incidents, which in the life of an ordinary individual would be insipid, become invested with a peculiar interest through their association with the life of Jesus. When what we call his passion touches an incident, it appears to sanctify it and impart to it "virtue; from that moment it clothes it with an impressive significance, transforms it into a vehicle of instruction, and often enriches it with consolation for his followers. If we exercise our thoughts on the passage at the head of this paper, We may behold it furnishing an illustration of this truth.

I. Observe the singular conduct of Jesus on this journey. His entry into other cities, which he visited in the exercise of his public ministry, was generally subsequent to that of his disciples; for Luke, the evan

gelist, relates that he "sent them two and two before his face into every city and place, whither he himself would come." But in this journey to Jerusalem the usual order was reversed; the disciples lingered behind, "and Jesus went before them."

We may see in this incident a proof of his moral courage. On several occasions he had foretold his death with a minuteness of

detail; he had appeared always to possess a vivid anticipation of his approaching sorrows, and was therefore aware of the fate which awaited him after his entrance into the city. He knew, moreover, that this was his final journey to Jerusalem. After this entry, no more would he leave it until his death, except to conduct his disciples for meditation and prayer to the shades of Gethsemane-the spot which has become hallowed in the memory of his Church as the place of his agony and bloody sweat. For three years and upwards he had been wandering in the regions of Judea "doing good," ," "teaching in the synagogues, preaching the Gospel of the kingdom, and healing every sickness and every disease among the people." Now he is bidding farewell to the former scenes of his toil, while the noble deeds he had wrought, and the virtues which adorned his character, were the garlands which festooned him for the altar on which he will shortly be offered "a sacrifice to God for a sweet smelling savour." His knowledge, however, of his impending sufferings daunted not his spirit as he travelled in "the greatness of his way." Unlike his disciples, he moved with alacrity, and his feet faltered not though he knew they were carrying him onward to the scenes of death. One of the evangelists describes him as setting his face "steadfastly to go to

Jerusalem. This was no forced courage on the part of the Man of Sorrows, but the calm expression of his magnanimity; showing how expressive was the symbol by which the Apocalypse represents him, and that this "Lion of the tribe of Judah" possessed a fortitude equal to his fate.

We may also see in this incident the concern of Jesus to be released from the load of responsibility under which he la

boured. When we attentively peruse the record of his life, we cannot fail of observing that his spirit was oppressed by a burden from which he felt a solicitude to be delivered. "I have," said he, "a baptism to be baptized with; and how am I straitened until it be accomplished!" In his conversation he occasionally referred to a future period in his life which he called his "hour" -a period to which his thoughts were habitually stretching forward as being fraught with a heavy responsibility; and until this "hour" had arrived a restraint was imposed upon his feelings in the discharge of his ministry. Even on the mount of transfiguration when conversing with Moses and Elias, the subject of discourse was the "decease which he should accomplish at Jerusalem."

This was the

grand event which often absorbed his thoughts and drank up his spirit with solicitude: and the "hour" is now drawing nigh when the tragedy of the cross shall be enacted. The reader has probably been in a position when he has anticipated a fearful crisis in his own history, and has been bowed down by the agony of suspense until the crisis be overpast. This may serve in some measure to explain the feelings of Jesus as he pursues his fatal journey. Impelled, however, by a love for his people which swayed all the powers of his soul, and was "stronger than death;" animated by a fortitude which the terrible prospect before him had no power to appal; and encouraged by the promise of a multitude which no man can number, of all kindreds, and people, and tongues," as the reward of his achievements; he girded himself for the ordeal which awaited him, and moved in advance of his disciples to meet it, 'glorious in his apparel, and mighty to save."

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II. Observe the peculiar feelings which the disciples betrayed on this occasion. As Jesus thus went before them they gazed at him with sentiments of amazement. We arrive at some knowledge of the causes which created these sentiments when we reflect that, on several previous occasions, Jesus had aimed to impress their minds with the truth that after his entry into Jerusalem he would be crucified. The evangelist Mark, however, adds the significant statement that "they understood not that saying, and were afraid to ask him." Why were they not able to understand him? He had not veiled his meaning under a parable, but had predicted his death in the most

literal terms he could employ. Their in capacity to comprehend this saying of Jesus arose from the secular views which the still entertained of his mission to the world The gross ideas of the Jewish people gene rally, that the Messiah would appear in th character of a temporal prince, deliver ther from the Roman dominion, and afterward enthrone himself in Judea as their king retained possession of the minds of th disciples, even after they had enjoyed th Redeemer's instructions. He had labour to convince them that his mission w purely of a spiritual nature, and that 66 'came not to be ministered unto, but minister, and to give his life a ransom f many; " but these carnal notions h become so interwoven with their ment constitution that it seemed impossible remove them until after the resurrectio Notwithstanding the past efforts of Jes to enlighten his disciples, they still clu to the expectation of a worldly kingdo and only a short time previous to t journey there "was a strife among the which should be the greatest" in this kin dom after their Master had established Now, therefore, when they beheld hi hastening before them to Jerusalem, t predicted scene of his crucifixion, th were seized with amazement. Was b mission so soon to terminate, and was th to be the end of his career? How was that He whom they expected to "reste the kingdom to Israel," elevate them posts of civil authority, and reign over the in royal magnificence, was thus marchi before them on the road to death; though he would accelerate the destructi of their fondest hopes, and abandon the to the taunts of their adversaries as victims of a delusion?

The amazement with which the ciples watched Jesus advance was acco panied with sentiments of timidity wh they followed him. That they should ha been amazed was natural under the cumstances we have described; but th heard no sound of an enemy's footsteps int distance, and why were they afraid? Bei in his company, they knew that to sor extent they were sharers of his danger, at that the sufferings which he had foreto awaited him on his arrival at Jerusale indirectly threatened the if they co tinued in association with his cause. Th were now in a situation which tested th reality of their faith and the fervour their attachment. Their faith was genuin

or they would now probably have retired from his society; it was weak, and therefore while they followed him they betrayed the sentiments of fear and trembling. We can imagine Jesus turning towards them his face, and by the expressive features of his countenance, and his significant gestures, beckoning them onwards with a swifter speed. Sublimer heroism was never displayed on the battle-field than was exhibited by the " Captain of our salvation" on his way to Jerusalem, in the certain prospect of his death. The Jews were proverbial for the strength of their prejudices and the fury of their passions against the Christian religion. Nicodemus sought an interview with Jesus by night from a regard for his own personal safety. Joseph of Arimathea, "a good man and a just," was so impressed with the necessity of precaution as to be "a disciple secretly." Many who heard him as he was teaching in the Temple, and who believed on him," were afraid openly to confess him." While, therefore, we admire the fortitude of Jesus, let us learn to indulge the feeling of charity towards his disciples. Their situation and views invite us to be gentle in our judgment of their character, and especially as many professing Christians of the present age, were they placed in the circumstances of these disciples, with only the confused knowledge which they possessed of their leader's mission, if they followed Jesus at all under such disadvantages, would follow him with even greater timidity, trembling with apprehension like aspen leaves quivering in the breeze.

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III. We may ponder one or two lessons which the incident of Jesus going before his disciples to Jerusalem suggests for our meditation. This incident may teach us the resolution of the Redeemer to complete his work without human assistance. frequent allusions in his discourses to his approaching death, and the prominence which the verses immediately following the one at the head of this paper show it to have occupied in his thoughts at this moment, proved that he viewed the last stages of his work as the most critical. If we believe that all the sorrows associated with his death were vicarious in their character, we may regard the great work of atonement as now actually commenced. The pangs of death had already seized his anticipations; and in leaving his disciples behind while he marched forward to meet

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it, he in part fulfilled what was spoken by the prophet, "I have trodden the winepress alone; and of the people there was none with me." These observations will apply with equal force to the other critical periods of his passion. When under the shadows of Gethsemane, "being in an agony," and piercing the midnight air with the voice of supplication, he had withdrawn from his disciples and was alone and in that "hour" which was the most critical since time began its course, which decided his triumph over the "power of darkness," and on whose issues the everlasting destinies of myriads of our race were suspended, he exclaimed, with a loud voice, "My God, my God, why hast thou forsaken me?" Seeker after salvation! be encouraged by these incidents in the closing scenes of his life to confide in his ability. In consummating the scheme of redemption, which astonishes the angels by its vastness, he would receive no assistance, but "with his own right hand and his holy arm he hath gained for himself the victory." He will receive no assistance now in the work of thy salvation. Rejoice that he allows thee no alternative except to abandon every other refuge, and as one equally helpless and guilty, to surrender thyself wholly to his power, for he has given the assurance to the world, "Him that cometh unto me I will in no wise cast out," and "He is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them."

We may also learn from the incident on which we have been dwelling the spirit with which we are summoned to approach duty, and encounter suffering in the discharge of it. This incident in the Redeemer's history will thus accomplish the double purpose of instructing us in doctrine, and of animating us to hard service by the force of his example. He knew that this was the only road which would conduct him to those honours which his Father had promised him on condition of his obedience unto death; the path of suffering was the path of glory; and "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." His servants, who tread the same path and know the fellowship of his sufferings, will hereafter be raised to the same throne and know the fellowship of his glory. Peculiar difficulties may attend their course, and

mystery may so enshroud it as to fill them with amazement; their path may be one "which no fowl knoweth, and which the vulture's eye hath not seen; " but Jesus comprehends all its various scenes, and every stage of their journey he himself hath traversed. Worldly interests, friendships, health, and even life itself, may be lost for Christ, but nothing valuable will eventually be lost by Christ; for such is the community of interest between himself and his servants that his resurrection, ascension into heaven, and his exaltation to the right hand of the throne of God, are the certain pledges of their future recompense and victory. "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If Wellington, Shropshire,

any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour." Servant of Christ! transcribe these words for thy motto, and after imploring his wisdom for thy guidance, follow him not with weak faith and trembling feet, but having him for thy leader, follow him with confidence and fortitude. Thou shalt surely overcome, and "sit with him in his throne, even as he also overcame, and is set down with his Father in his throne;" thou shalt be raised to the dig. nity of "an heir of God, and a joint-heir with Christ," and having suffered with him on earth, be at last glorified with him in heaven,

THE STONE AT THE SEPULCHRE.

BY THE REV. J. H. LUMMIS.

"And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away : for it was very great,”—Mark xvi, 3, 4, VERY many Christians resemble, in one respect, these heroic and devoted women-they are apprehensive of obstacles which will entirely obstruct the path of religious duty. Like these women, moreover, their expected difficulties fill them with embarrassment, and they are staggered at the question, "How can they be removed?" just as the Marys and Salome asked among themselves, "Who shall roll us away the stone?"

These women possessed, however, in no ordinary degree, devotion to their Lord and resolute courage in his service. These are always elements of power in the path of duty. They were in this case. Prompted by their undying devotion and holy courage, they pursued the loving duty they had undertaken, in defiance of the obstacles which threatened them.

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1. Though they apprehended obstacles they were not deterred from their duty. They had seen the place where Jesus lay, and the stone rolled against the sepulchre by Joseph, and sealed by Pilate. They knew that they could not enter the sepulchre to anoint the body unless the stone should be removed, and when they went forth they did not expect to find it removed. Under these circumstances one would almost say that they were not required to prosecute their mission, and that, inasmuch as their offices of love were non-essential and self-imposed, they might have been omitted blamelessly. However, they did not reason thus. They did not seek, they did not wish, to be released from the offices they had undertaken, sad and repulsive though they were. They were strongly attached even to their melancholy duty, because it related to that Master whom even in death they loved, and therefore, although they expect obstructions in their path, although they are prepared to find the stone barring their entrance to the place where the Lord lay, they sally forth in the dim twilight of early morn, and wend their way to the sepulchre to anoint the body of Jesus. An important lesson this on faithfulness to religious duty. For this is distinctly to be remembered, that the duties we owe to Christ must not be omitted on account of obstacles. "One is our Master, even Christ," and we

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