6 radiate darkness and death. Every disciple of | It overcomes the world, because it becomes to Jesus is a light of the world, whose privilege and him 'the evidence of things not seen, and the subwhose duty it is so to let that light shine before stance of things hoped for,' and thus elevates his men, that they seeing his good works, may glorify desires and thoughts to the things which are the Father who is in heaven. If, therefore, above, where Christ sitteth at the right hand of instead of showing forth, out of a good conversa- God. It is vain therefore for any one to pretend tion, the praises of him who hath called him to to be a disciple of Jesus, whose character and conglory and to virtue,' he be found in no wise duct, like a withered branch, are wholly destitute differing from other men, walking according to of the graces of the Spirit. The test is sure and the course of this world, living in divers lusts and unfailing, Ye are my friends, if ye do whatsopassions, he is doing what in him lies to bring ever I command you.' And to those, on the discredit and reproach on the name and the work other hand, who pay no respect to, and feel no of Christ. Had he never pretended to name reverence for his authority, he addresses this indigthe name of Jesus,'—had he been an idolator, an nant remonstrance, 'Why call ye me, Lord, Lord, infidel, or an atheist, his unholy life would have and do not the things which I say? Luke vi. 46. been nothing but the natural and appropriate And that the former class of men may be encourillustration of human depravity. But such a life, aged and comforted, and the latter warned and associated with a Christian profession, is a con- alarmed, he hath put on record in his own word stant calumny against the Son of God, as well this significant assurance, Whosoever cometh to as a gross indignity to the Father who sanctified me, and heareth my sayings, and doeth them, I and sent him into the world. It is a libel upon will show you to whom he is like. He is like a the whole scheme of redemption, which is thus man which built an house, and digged deep, and made to appear as if it had been devised and laid the foundation on a rock; and when the wrought out in vain. flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded on a rock. But he that heareth, and doeth not, is like a man, that without a foundation, built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great,' Luke vi. 47—49. 'Herein therefore,' said Christ, 'is my Father glorified, that ye bear much fruit.' The Father is glorified, in and by the godliness of believers, because thereby his wisdom in the great work of salvation is conspicuously vindicated, his faithfulness proclaimed, the perfection of his moral government displayed and confirmed. And what an elevating motive does this consideration present to all 'who love the Lord Jesus Christ in sincerity,' to perfect holiness in the fear of the Lord. To fail in or forget this, is so far to frustrate the great end for which their Saviour suffered and died. Even if ultimately, through the abundant mercy and long-suffering of God, they should be received into the kingdom of heaven, they are now at least helping to rob the Son of his reward, and to disappoint the Father of his aim. Whereas by growing in grace and in the knowledge of Jesus Christ,-and being 'filled with the fruits of righteousness,' their whole life becomes a continual service to the praise and glory of God.' TWENTY-SIXTH DAY.-EVENING. Add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly-kindness; and to brotherly-kindness, charity,' 2 Pet. i. 5—7. FAITH is the vital principle by which the soul of man, naturally dead in trespasses and sins, is made and kept alive. The instant the sinner is taught and enabled by the word and Spirit of God to believe in Christ, to look unto and confide in him as the Lord his righteousness, he is quickened 'So,' added Jesus, shall ye be my disciples.' into spiritual life-he is joined unto Christ and He is not truly a disciple who brings forth no is made a partaker of the divine nature. But fruit unto God. Faith, if it hath not works, is though the renewal of his soul is thenceforth dead, being alone,' Jam. ii. 17,-it is a pretence, begun, ordinarily it is no more than begun, and a mockery, a delusion. The faith which is the it is only by travelling daily between his own gift of God,'—which unites the soul to Christ, emptiness and the fulness treasured up in Christ is necessarily productive, according to its strength, that he at length attains unto the measure of the of personal holiness. It works by love,-con- stature of a perfect man. straining the believer to live not unto himself, but unto Christ who died for him and who rose again. This is a great truth, which Christians are prone to forget. When they have been awak his followers to be not only harmless as doves,' pure and upright in their intentions and desires, but wise as serpents,' having their whole conduct under the direction of a sound understanding, informed and guided by the word and will of God. And to knowledge, ened out of their original unconcern about divine | be either honoured or advanced. He requires things, and have once fled for refuge to the hope set before them in the gospel, they are too ready to relapse, not indeed into their former deadness, for while the incorruptible seed of the word remains in them, that is made impossible,-but into much of their former indifference - they languish as it were between life and death,-at intervals making some feeble movement towards God, and again suffering themselves to be overborne by sloth and self-indulgence. 3. Temperance. This is a word full of meaning. It is not to be taken in the limited sense in which, in common language, it is often used, as if it were intended to refer to abstinence from excess of one particular kind. The temperance here spoken of, is a far more comprehensive term. It is 'self-restraint' in general; the subjection of all the appetites and passions, the feelings and impulses of our nature, to the government of Christian principle. To this temperance, this constant exercise of self-command and self-denial, must be added, 4. Patience. Christians 'have need of patience.' Anticipating and forewarning his disciples of the trials that awaited them, this was the Saviour's exhortation, In your patience possess ye your souls.' And so necessary and so valuable is this grace, that we are exhorted to regard those events which serve to cherish and strengthen it, however painful in themselves, as being truly blessings. My brethren, count it all joy when ye fall into divers temptations, knowing this, that the trial of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing,' Jam. i. 2-4. But this patience must be exercised in suffering, not for evil-doing, but for well-doing. Christians must add to patience, It is to guard us against this sin and danger we are here reminded, that the process and the agency by which the soul is 'renewed after the image of him that created' us, are of a kind to give full scope and exercise to all the capacities of our nature,—to call forth and cultivate the understanding, the conscience, and the whole heart and mind of man, that our own energies and responsibilities are all brought into play. That, in a word, 'God so worketh in us both to will and to do,' in carrying forward the sanctification of the soul, as that we ourselves are both enabled and required to work out our own salvation with fear and trembling.' We are not to rest contented with the first and fundamental step of the soul's conversion. Besides this, giving all diligence,' we must add to our faith virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherlykindness; and to brotherly-kindness, charity.' It is thus we are to make our 'calling and election sure.' 1. In this series of graces to be cultivated and exercised by the people of God, next to the faith which is their root and spring, the first place is 5. Godliness. The Christian must sanctify assigned to virtue. 'Add to your faith, virtue.' the Lord God in his heart,' so that however The proper meaning of the word so translated is ready the world may be to speak evil of him, courage or fortitude. If any man,' said Jesus, as of an evil-doer, they may be ashamed of their 'will come after me, let him deny himself, and false accusations when they behold his 'good take up his cross daily, and follow me,' Mat. xvi. conversation in Christ.' It is this 'good con24. To confess Christ before men; to hold fast science towards God,'-this purity of heart,-— the profession of faith in him without wavering; this genuine desire 'to do all things' to the divine to cleave to him through good report and bad glory, which constitute the true disciple of him who report, is a service in which the timid and cow-hath commanded his followers to be holy, as he ardly are sure to fail. This courage, however, also is holy. Finally, to godliness must be added, which the Christian is to add to his faith, is not the reckless daring that would rush into conflict with needless difficulties. The courage of the Christian must be regulated by an enlightened mind: he must add to virtue, 6. Brotherly-kindness. And to brotherlykindness, charity;' twin graces-separate manifestations of one and the same spirit,—that is, love to man, founded on and flowing from the love of God. Christ's new commandment' was 'I It is 2. Knowledge. I bear them record,' said that his disciples should love one another. Paul, speaking of the Jews, that they have a one of the special marks of the Christian that he zeal of God, but not according to knowledge,''loves the brotherhood;' loves them with a pecuRom. x. 2. It is not by any such blind and in- liar affection as being fellow-members of Christ, discriminate ardour that the cause of Christ is to and reflecting in their regenerated souls the out 6 TWENTY-SEVENTH DAY.-MORNING. lines of his blessed image. But the Christian's not given to all Christians in the same degree; love must not be limited to the household of, but if it be withheld from any it is because they faith. It must be a love large as humanity-and do not, according to Paul's exhortation in the prompting him to do good unto all men. For Epistle to the Hebrews, show diligence to this love is the fulfilling of the law-it is the very obtain the full assurance of hope to the end.' It principle and essence of all true obedience to the is because they are slothful,-not following them commandments of God. who through faith and patience are now inheriting the promises. When God made promise to Abraham, because he could swear by no greater, he sware by himself, saying Surely blessing I will bless thee, and multiplying I will multiply thee.' And so after he had patiently endured, he obtained the promise. Now as Christians are all the heirs of the same promise, God did show not only to Abraham, but to us, the immutability of His counsel, by thus confirming it with an oath. And this he did, just that all in every age might have a strong consolation, who have fled for refuge to lay hold upon the hope of the gospel. And therefore it is the fault, not of God, but of our own weak and wavering faith, if we have not this hope as an anchor of the soul, sure and steadfast, entering into that within the vail, whither the Forerunner is for us entered, even Jesus. • And every man that hath this hope in him purifieth himself, even as he is pure,' 1 John iii. 3. NOTHING, alas! is more common than for man to deceive himself with hopes which the word of God gives him no warrant to indulge. The hope of the righteous shall be gladness, but the hope of the hypocrite shall perish.' I will hope continually,' said David of old,-but it was because God had been the teacher whose instructions he had followed from his youth, whose wondrous works he had hitherto declared, and on whose faithfulness he could therefore with unwavering confidence rely. No man can truly abound in hope, save through the power of the Holy Ghost, giving him peace and joy in believing on the name of Jesus. And how inestimably precious is this blessed hope! So deeply does it enter into the comfort of the Christian life, and so powerfully does it contribute to make the believer steadfast in the faith, that we are said, in the eighth chapter of the Epistle to the Romans, to be saved by hope.' It is indeed comparatively but little of the actual enjoyment of eternal life, which in this body of sin and death,—in this vale of tears,-is obtained. Some glimpses of the divine glory the believer, it is true, is privileged to behold, though but darkly as in a glass; and though he knows not as yet what he shall be, this much he is assured of, that in the day of his Lord's coming, he shall be like him, because he shall see him as he is. And it is the hope of so glorious a consummation, of so bright and enduring a reward, that cheers him on amid the perils and perplexities of his pilgrimage. There can be no doubt that a hope of a similar kind mightily upheld the human soul of our Lord himself. When his disciples returned and told him, that even the devils were subject unto them through his name, beholding in this fact the earnest of his final triumph he saw already, as it were, 'Satan fall like lightning from heaven,' and in that hour 'he rejoiced in spirit.' Every man that hath this hope in him purifieth himself, even as he is pure.' This is the legitimate, the necessary effect of a well-founded hope of being for ever with the Lord. It impels every soul which it animates to grow in grace, and in the knowledge of Jesus Christ. Think of the mighty and incessant influence which is exerted over men of all professions, and of every condition in life, by the hope of reaching what they have been accustomed to regard as a position of independence. How steadily, for example, the man of business, who is bent on the acquisition of a fortune, keeps his eye on that cherished end. How many journeys will he take,-how many minds will he labour to conciliate,-how much calculation and foresight will be employ. For years he will deny himself every relaxation, every common indulgence of life,toiling more painfully than does the daily labourer, and all to lay up stores he may never live to enjoy. If, then, the prospect of those uncertain and unsatisfying rewards which this world can bestow, have power to stimulate their votaries to toils and sacrifices like these,-shall the Christian alone, with all his bright and animating anticipa tions, remain cold and unmoved? Shall the joys of a blessed immortality call forth no effort-shall the crown of life, seen shining in the distance with a lustre which even eternity shall never dim,-impart no thrilling impulse to the energies It is true, this animating and elevating hope is of his mind? All experience proclaims that the objects on which the men of this world fix their regards, even when attained, have infinitely less power to please and satisfy than they vainly believed. But how different, how opposite are the blessed and eternal rewards which await the children of As much as imagination magnifies and exaggerates, in anticipation, the worth of the world's possessions, so much, yea infinitely more, does it fail in rising to an adequate conception of the treasure which never fails. 'Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him', 1 Cor. ii. 9. 'It doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him, because we shall see him as he is,' 1 John iii. 2. The perfection of our nature, and the consummation of our happiness, consist in our likeness to Christ. That resemblance to Christ must be begun now, if it is to be completed then. Let Christ then be our daily study, his doctrines, his character, his person, his work, his life. Let us set him always before us, looking to the example he hath left us, that we should follow his steps. Beholding as in a glass the glory of the Lord, may we also be changed into the same image, from glory to glory, as by the Spirit of the Lord. TWENTY-SEVENTH DAY.-EVENING. ‘And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie; but they which are written in the Lamb's book of life,' Rev. xxi. 27. WE cannot tell what are to be the individual employments of the blessed in a future state, nor can we specify the various means through the intervention of which their ineffable and unceasing happiness is to be maintained. Such information was unnecessary; and, accordingly, it has not been revealed. But though imagination be thus left to speculate on the details of a heavenly existence, we know that its chief end will be the praise and glory of him that sitteth upon the throne, and of the Lamb for ever and ever. We know that all its bliss will be derived from a more intimate knowledge of, and a closer communion with our Saviour and our God. And whatever may be the inferior objects which shall attract the regards of these purified spirits, we are assured they shall be infinitely more elevated, and more holy than even the noblest of those pursuits with which hu manity is engaged in this sublunary sphere. For such a state of existence it is required by the very nature of things that preparation be made. For what would be the condition of an unregenerate soul, if when loosed from the miserable body its excesses had perhaps destroyed, it were transported into the regions of heaven, and made the companion of beings radiant with celestial purity and holiness? The sinner would there turn in vain to look for any of those sources from which, on earth, he had derived his guilty pleasure. The pure occupations of the just made perfect would be a weariness, yea, an abhorrence to his carnal mind. The shout of their hallelujahs would come upon him like a knell of condemnation. The presence of that God whose mercies he had so unthankfully received, and so impiously abused, whose overtures of grace he had met with hardened impenitence, or contemptuous scorn, would torture him with remorse and terror. Those evil passions and desires which on earth had been freely indulged, would there find no object suited to their exercise; their sting would be turned upon himself, and even amid the glories of heaven, his soul would be the prey of the undying worm, and the unquenchable fire. But He who is of purer eyes than to behold evil, and who cannot even look upon sin, will not suffer such an experiment to be made. There shall in no wise enter into his holy habitation any thing that defileth, neither whatsoever worketh abomination, or that maketh a lie.' 'Come hither,' said the angel, in the apocalypse, to the apostle And he carried me away in the spirit to a great and John, 'I will show thee the bride, the Lamb's wife. high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God,' Rev. xxi. 9—11. It is that city in which the redeemed of the Lord, his ransomed church, having now neither spot of sin, nor wrinkle of decay, nor any such thing, shall enjoy everlasting communion with her Lord. It is that city whose gates shall then be for ever closed against all who know not God, neither obey the gospel of his Son. The nations of them that are saved shall walk in the light of it, but without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie,' Rev. xxii. 22. O! what unutterable horror shall, in that day, seize the wretched souls who shall have no part nor lot in that celestial city, who shall be cast into utter darkness! When the sun, in whose light they now rejoice, shall at length have gone down to rise no more, when amid the darkness which shall suddenly surround that earth to which they cleave, the archangel's trump shall sound, and the graves shall give up their dead; when, through that thicker than Egyptian gloom, he who is the bright and morning Star, shall be seen coming forth from his chamber in the east, to be glorified in his saints, and to be admired of all them that believe; and when, from the countless myriads of the redeemed, this triumphant shout of joy shall instantaneously ascend; 'Lo! this is our God, we have waited for him, and he will save us; lo, this is our God, we have waited for him, we will be glad, and rejoice in his salvation; and when these exulting thousands shall be seen going away to share in the blessedness of those who are called to the marriage supper of the Lamb; think of the unutterable dismay, the indescribable anguish of those who having lived without God, and died without hope, shall have their portion assigned them in the place of everlasting woe If we would escape the condemnation of the wicked, and share in the rewards of the righteous, we must be now daily, diligently, prayerfully waiting and watching for the coming of the Son of man; we must be working while it is called today, having our loins girded, and our staves in our hands, by patient continuance in well-doing, seeking for glory, honour, and immortality. It is here, on earth, that change must be wrought upon our fallen nature which is indispensable to fit us for heaven. 'Except a man be born again, he cannot see the kingdom of God,' John iii. 3. 'Now is the accepted time, behold now is the day of salvation,' 2 Cor. vi. 2. There is no work, nor device, nor knowledge, nor wisdom, in the grave,' Eccl. ix. 10. In the place where the tree falleth, there it shall be,' Eccl. xi. 3. TWENTY-EIGHTH DAY.-MORNING. 'Ho, every one that thirsteth, come ye to the waters, and he that hath no money come ye, buy and eat; yea, come, buy wine and milk without money, and without price,' Isa. lv. 1. IN chap. liii. of this book the Holy Spirit sets forth that remarkable description of Messiah, -of his person and character,—his sufferings and death, which has been so often and so triumphantly adduced as one of the many conclusive proofs, that 'the prophecy came not in old time by the will of men, but that holy men of God spake as they were moved by the Holy Ghost,' 2 Pet. i. 21. Immediately thereafter we find in chap. liv. a glowing picture of the rapid and amazing increase of the church of God. And when the prophet has spoken thus explicitly of the coming of Christ, and the glory that should follow, he straightway gives utterance to that gracious call, which from the very current of the prophecy, we must of necessity understand as proceeding from the Redeemer, and as referring to that salvation his death was to secure. If any doubt on these points could possibly remain, it must yield at once on turning to the New Testament, and there finding language precisely similar issuing directly from the lips of the Saviour himself: 'In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink,' John vii. 37. Or, once more in the last chapter of the book of the Revelation, ver. 16, 17, 'I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and the morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him come and take of the water of life freely. 1. The invitation is to every one that thirsteth. This surely is no restriction upon the freeness of the gospel call. Were the owner of a fountain by the way-side to summon every passer-by to draw near and partake of its refreshing waters, the invitation would be valued and embraced only by those who were actually athirst. It could not therefore be regarded as setting any limit to the freeness of his invitation, were it made to run in the very terms of the passage of scripture before us: 'Ho, every one that thirsteth, come ye to the waters.' Such a form of expression must be viewed, not in the light of a condition imposed by the Giver, but simply, as descriptive of the state necessary to the acceptance of the blessing on the part of the receiver. No one, therefore, not even the most vile and worthless, is left despondingly to say, 'I would gladly have closed with an offer so gracious, but it is not addressed to me,—it is not intended for such as me.' He who thus speaks, wilfully shuts the door of mercy in his own face, and with his own hand; nay, he ungratefully and impiously impugns the sincerity of Christ. He says, 'Ho! every one that thirsteth; and who shall set up limits which the Lord of salvation himself hath thrown down? Have I any pleasure at all that the wicked should die, saith the Lord God, and not that he should return from his ways and live?' Ezek. xviii. 23. 'Come unto me, all ye that labour and are heavy laden, and I will give you rest,' Matt. xi. 28. This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners,' 1 Tim. i. 15. |
