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calumniated as an encouragement to sin. This monstrous misrepresentation he at once indignantly repels and conclusively confutes, by showing that the sanctification and the justification of the believer, though in their own nature distinct from each other, are yet inseparable; that they rest on the same foundation,-that is, on union with Christ. That the same faith by which Christ becomes the Lord our righteousness, makes us partakers of his Holy Spirit, causing him to be made of God unto all his people, 'wisdom, and sanctification, and redemption.'

This great truth he illustrates by a reference to baptism. Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism unto death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life,' ver. 3, 4. Baptism thus exhibits the Christian as dying, or buried, and as risen again; dying as a sinner in and with Christ; buried in and with him, that thereby sin might be destroyed, rising in and with him by the glory of the Father, to walk in newness of life. And all which baptism thus emblematically represents, is realized and accomplished in every true believer. The old man is crucified' with Christ. In him, as our surety and substitute, our sinful nature suffered death upon the cross, and this was done on very purpose that the body of sin,'-the whole power of corruption in us, 'might be destroyed.' For Christ his own self bare our sins in his own body on the tree, that we being dead to sins should live unto righteousness.' Accordingly he addresses Christians as those who had once been the servants or slaves of sin, and who in that condition, living as they had done under the dominion of these fleshly lusts that war against the soul, had yielded their 'members servants to uncleanness, and to iniquity unto iniquity.' But that bondage he notices only for the purpose of contrasting it with the freedom which their conversion to Christ had brought to their souls. 'But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end eternal life.'

1. Every believer then is made 'free from sin.' He is freed from its curse through that death which he suffered for it, in the person of Christ. Christ hath redeemed us from the curse of the law, being made a curse for us,' Gal. iii. 13. He is freed from its pollution, by the washing of regeneration, and renewing of the Holy Ghost,' Tit. iii. 5. He is freed from its power, being 'quickened together with Christ,' Eph. ii. 5. If

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any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new,' 2 Cor. v. 17.

2. Every believer is become a servant unto God.' He has been redeemed not with corruptible things, such as silver and gold, but with the precious blood of Christ, as of a Lamb without blemish and without spot. He is not his own,— he has been bought with a price. He feels himselfconstrained by love' to live no more unto himself, and no more unto the world, but unto him who died for him and rose again; yea, to present himself, soul, body, and spirit, as one living sacrifice, holy, acceptable to God by Jesus Christ, which is his reasonable service.

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3. And hence every true believer has 'his fruit unto holiness.' The fruit of his faith in Christ is a holy life. Not indeed that this can be said absolutely, or without qualification, of any, even the most devoted follower and disciple of Jesus. Even Paul, with all his high attainments in the divine life, had it to say of himself with deepest humility, For I know that in me (that is, in my flesh) dwelleth no good thing; for to will is present with me; but how to perform that which is good I find not. For the good that I would that I do not; but the evil which I would not, that I do. O! wretched man that I am! who shall deliver me from the body of this death?' Rom. vii. 18, 19, 24. But yet this apostle could say truly, 'to me to live is Christ,' Phil. i. 21. The grace of God which had ap peared, bringing salvation, taught him more efficaciously every day that, denying ungodliness and worldly lusts, we should live soberly, righte ously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify us unto himself a peculiar people, zealous of good works,' Tit. ii. 12—14.

4. And finally, every believer has for the end and issue of his course,-eternal life, as the glorious and blessed result of being made free from sin, and of having become a servant unto God. Not that this eternal life is the reward of his own merit: it is an inheritance purchased for him by the same righteousness of Christ which first secured his deliverance from the curse and power of sin, and made him a partaker of the Spirit of holiness.

THIRTIETH DAY.-EVENING.

Who will render to every man according to his deeds: to them who, by patient continuance in well-doing, seek for glory, and honour, and immortality, eternal life,' Rom. ii. 6, 7.

THE Lord is slow to wrath,-having no pleasure at all that the sinner should die. How melancholy, how humbling,-that this exercise of the divine compassion should often be taken as a license to continue in sin! Because sentence against his evil work is not executed speedily, therefore is the sinner's heart wholly set in him to do evil.' He begins profanely to dream that the righteous Lord, who loveth righteousness, and hateth iniquity, is such an one as himself, not knowing that the goodness of God is designed, as it is surely fitted, to lead him to repentance. And thus, in the hardness of an impenitent heart, -hardening still more every day under those very manifestations of compassion and tenderness that should have melted it into the deepest contrition, the most godly sorrow for sin,-he goes on treasuring up for himself,'-as the apostle testifies in the verse immediately preceding the text, wrath against the day of wrath, and revelation of the righteous judgment of God.'

There is surely something very awful in that striking description of the conduct of the impenitent sinner: treasuring up wrath.' It is his own doing, it is his own hand that is piling up the mountain of iniquity, which is destined finally to fall on him, and grind him to powder. He is busy in the acquisition of unsanctified gain: and every addition his selfish toil is making to his riches, is only serving to purchase for him a larger inheritance in the place of torment. He is running greedily in quest of pleasure, and each new sensual indulgence is but preparing a fresh pang of remorse wherewith to embitter the endless misery of a ruined soul. He is surrounding himself with the pomps and vanities of a gay and giddy world, only to form a darker contrast with the dismal horrors of hell. He is climbing laboriously up the slippery steep of ambition and earthly aggrandizement, that like Lucifer he may have a deeper fall into the gulf of perdition. Verily, 'God shall render unto every man according to his deeds.' What a man soweth, that shall he also reap. They that sow to the flesh, shall of the flesh reap corruption.'

But not less true it is, that they who 'sow to the Spirit, shall of the Spirit reap life everlasting,' for 'to them who, by patient continuance in well-doing, seek for glory, honour, and immortality,' God shall render 'eternal life.'

Those to whom this blessed promise is made are here described as following a certain course in this world, and as having their hearts set on certain inheritance in the world to come.

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1. The course they follow in this world is 'a patient continuance in well-doing.' Their daily business, like that of their divine Master, is 'to be going about doing good.' Their piety and virtue are not the product of mere impulse, or sentimentalism,- spurious and evanescent. They are the offspring of that faith in Christ, which purifieth the heart, which worketh by love, and overcometh the world. They are the fruit of a tree planted by the rivers of water, whose leaf neither falls nor fades. They are like the morning light, which, however faint in the early dawn, while yet struggling with the shadows of night, never disappears,-but, on the contrary, shines more and more, unto the perfect day. But not only is the course of life in question, ‘a continuance in well-doing,'-—it is a 'patient' continuance in it. The ways of wisdom, it is true, 'are pleasantness, and her paths are peace,' Prov. iii. 17., but they do not, on that account, the less require from all who follow them much selfdenial. Therefore, said the apostle Paul, ‘let us not be weary in well-doing; for in due season we shall reap, if we faint not,' Gal. vi. 9.

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2. But further, those to whom the promise of the text is made, are described as having their hearts set on an inheritance in the world to come. It is one of the sure marks of the unregenerate, that they walk by sight.' The things of sense and time alone have a reality to their carnal minds. These they seek, and for these they live. It is, on the other hand, an equally distinctive characteristic of the believer, that he walks by faith,'— that faith which is the evidence of things not seen, and the substance of things hoped for. Being risen with Christ,' he seeks 'those things which are above, where Christ sitteth at the right hand of God. He is in the world, but he is not of the world. He knows that this is not his rest: that here he has no continuing city, no sure place of abode, and he looks for one to come. His treasure is in the heavens, and his heart is there also. To be at home in the body,-is to be absent from the Lord. And, therefore, as a stranger and a pilgrim on the earth, he feels that nothing here can meet and satisfy the longings and aspirations of a soul which is joined unto Christ. His desire and prayer is, that where Christ is, there he may be also,-and passing the time of his sojourning here in fear,' he looks for the blessed hope, and the glorious appearing of the great God, and our Saviour,'-until at

length, being made 'meet for the inheritance of the saints,' he enters finally and eternally into the joy of his Lord-into glory, honour, and immortality, in heaven.

But when it is thus promised that God shall render eternal life to those who, by patient continuance in well-doing, seek for the rest which remaineth in heaven; we are not for an instant to suppose that this course of well-doing constitutes their meritorious title to that blessed inheritance. It is nothing more than the training and discipline, by which the same gracious God, who, in his sovereign mercy, 'chose them in Christ' and

redeemed them by his precious blood, prepares and fits them for being 'for ever with the Lord.' That course of well-doing is throughout every step of its progress, from its first and feeblest beginnings in conversion, to its termination in perfect holiness, entirely the result and fruit of the grace of God. It was grace that brought the believer into the narrow path,-that upheld him day by day in pursuing it,-and that in the end conducts him into the kingdom of heaven. Not unto us, not unto us, but unto thee, O Lord, be all the praise'

OCTOBER.

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FIRST DAY.-MORNING.

manifest that their love for him is at best an unmeaning pretext, if it be not in truth an impious mockery. And that were that Saviour again on earth, sitting like a refiner's fire and like fuller's soap,' to purge their character and deeds; with the same uncompromising fidelity which distinguished his preaching among the Jews, smiting at every one of their corruptions with the sharp two-edged sword that went forth out of his mouth,—at their covetousness, their pride, their hypocrisy, their filthiness and foolish talking and jesting, which are not convenient, then might a spirit of hostility have been evoked which had they been numbered with the Jewish multitude at Jerusalem of old, might have led them not simply to deny him, but even to join in that fierce and fearful cry, crucify him, crucify him.'

ference with any of their ways; refusing to sacrifice for his sake the smallest of their worldly If we deny him, he also will deny us,' 2 Tim. pleasures or to forego the least considerable of ii. 12. their selfish desires; if practically they be subTHE Scribes and Pharisees thought themselves jecting his will to theirs, and his authority to the most unjustly accused, when they were charged, opinion or the custom of the world, is it not with allowing and sanctioning the persecuting deeds of their fathers. They built the tombs of the prophets and garnished the sepulchres of the righteous,' in testimony of respect and reverence; and did not this sufficiently prove that had they lived in the days of their fathers, they would not have been partakers with them in the blood of the prophets? But was this indignant disclaimer borne out by the fact? Did they not go about after the very manner of their fathers, to kill Jesus himself,—that great prophet who had told them the truth which he had heard from God. They knew not what spirit they were of-but Christ, whose judgment in all things is according to truth, solemnly declared that so completely were they at heart consenting to their fathers' sins, that the blood of all the prophets shed from the foundation of the world should be required of that generation. And may not professing Christians, possessing as they do, a heart that is still deceitful above all things, as well as desperately wicked, practise upon themselves a similar delusion. Are not we baptized members of Christ's visible church? Have not we, all our life long, borne the Christian name? How harsh then and unreasonable to accuse us of denying the Lord! But if they who would thus complain of the charge, be all the while keeping Christ at a distance from them; suffering not his inter

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Christ is never so deeply injured as when he is wounded in the house of his friends. The opposition of an avowed adversary is indescribably less hurtful to his cause, than when that cause is denied and repudiated by one who had professed to be on its side. When Judas denied and betrayed his Lord, the natural result of that proceeding was to bring suspicion upon the character of Christ. It gave occasion to adversaries to blaspheme. It enabled them to say, 'now at length the truth concerning this Jesus begins to appear. His own followers who have lived in

closest intimacy with him, begin to turn against him, and to become his accusers. To the eye of the world indeed, he has hitherto maintained a reputation for piety and holiness,-but this Judas has been behind the scenes,—he has seen him in his private hours,—he has been admitted to his confidence,—and he now denies his Messiahship, and denounces him as a deceiver.' And while that single act of treachery must thus have served so grievously to dishonour Christ in the eyes of the unspiritual and unbelieving world,—how disastrous must its effects have been on those who had perhaps been beginning to think favourably of his claims,—who were turning towards him with some disposition to listen and to inquire; but whom this unexpected shock, this public denial of him by one of his own chosen followers, may have sufficed to turn back unto their former scepticism, and may thus instrumentally have been the occasion of arresting a movement otherwise fitted to have conducted them to heaven. And the same treachery which thus injured and dishonoured the Saviour, was fitted to degrade his faithful disciples. It was calculated to cast the shade of doubt and distrust over the sincerity of their professions of attachment to the cause of Jesus. Suggesting, as it might do to an ungenerous world, that some selfish motive, in their case too, was at the bottom of all their present zeal in his service, and that when the temptation should become sufficiently strong, they too would cast off their allegiance and forsake him.

Let none then think that because they name the name of Jesus,' they cannot be numbered among those who are chargeable with denying him. They may be doing so daily,-and that in the very circumstances most fitted to wrong and offend him. You profess indeed to be a follower of Christ! If men were to form their opinion of him and his religion from what they see in you, what would that opinion be? Would they be led by the exhibition you make of the Christian character to venerate Christ, to love Christ, to consider an interest in Christ to be the one thing needful, the pearl of great price? Would your conduct impress them with a sense of the importance of Christ's gospel,-of the holiness of his religion,—of the blessedness of his service? Or would they, on the contrary, so far as their judgment is founded on the observation of your character and life,-be tempted to think Christianity a thing of very small moment, to regard it as a matter which deserves not to occupy very much of their time or their thoughts, which in truth was of no practical value, leaving men very much as it found them. If this be the impres

sion which the every day life of any professing Christian is fitted to convey,-it is vain for that man to count upon the fact that he has never in words denied Christ. His conduct constitutes a daily denying of him. That man is basely deceiving the world as to Christ's true character and claims, he is taking, so far as he has the power, everything from Christ's religion which is fitted to challenge the esteem, the love, and the devout veneration of men; and he is putting upon it a character calculated to expose it to shame and scorn. This is by far the most common form of the sin against which the text utters so impressive a warning. In words many confess Christ, who in deeds deny him. It will avail nothing that such men may come in the great day of accounts claiming a close and intimate relation to Christ,-in virtue of names, and professions, and forms. He will cut short their hypocritical pleadings with the brief but pointed sentence, 'I know you not; depart from me, ye workers of iniquity.' 'If we deny him, he also will deny us.'

FIRST DAY.-EVENING.

Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness,' Isa. xli. 10.

THESE words are graciously designed to encourage and comfort the people of God, amid the manifold perplexities, struggles, and trials of this present evil world.

When the traveller is setting forth on a journey through the trackless desert, or the pathless wood,-where, at every step, he may lose his way,-where, overtaken with thirst and hunger, his soul may faint within him,-where beasts of prey may lie in wait to devour him,-where apprehensions of unknown danger must be continually clouding and agitating his mind,-what would he not give for the company of a powerful protector,- an unerring guide?'

When the unpractised soldier is girding himself for war, and all the untried hazards of the deadly conflict in which he is about to engage, are rising up in fearful array before him, what would he not give for the skill and experience of a leader in whom he might safely confide, one who was familiar with all the stratagems of the enemy— who had already measured and mastered his strength?

When the orphan child is cast out, friendless

and destitute, on a cold and selfish world. What would he not give for the guardianship of a father's care,for the shelter of a mother's love? God's people are all travellers,—and through both wood and wilderness must they bend their way towards the land of promise. They are soldiers,—and in many a good fight of faith' must they draw the spiritual sword, before they can hope to win the unfading crown of life. They are orphan children sent forth into a world that persecuted and put to death their elder Brother. But 'let not your heart be troubled, neither let it be afraid.' Does the Christian, humbly conscious that it is not in man that walketh to order his own steps aright, need and desire a guide to conduct him in safety through the perils of his pilgrimage? Fear not,' says Jesus, 'for I am with thee.' The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things,' John xiv. 26. When he, the Spirit of truth, is come, he will guide you into all truth. He shall receive of mine, and shall show it unto you,' John xvi. 13, 14.

Does the Christian require and long for 'a leader and commander,' to strengthen his hands and encourage his heart, that he may acquit himself as a good soldier, that he may be enabled to 'withstand in the evil day, and having done all to stand?' 'Be not dismayed,' says the Lord Jesus, for I am thy God.' He has himself spoiled all the principalities and powers by which the Christian can be opposed, and has made a show of them openly:- triumphing over them in his cross: and he will send none to this warfare on their own charges; already he has provided for them the complete armour of God. For a girdle, -sincerity and truth: for shoes,-the preparation of the gospel of peace: for a breastplate, his perfect righteousness: for an helmet,-the hope of his salvation: for a bulwark of defence, the shield of faith: for a sharp two-edged sword, -his own most blessed word. Thus armed, his people shall be more than conquerors, through Christ that loveth them.

Does the Christian feel oftentimes, in seasons of despondency and trial, as if deserted and forlorn, as if all things were against him,—as if no man cared for his soul? Let him remember, that 'to as many as believed Christ, to them gave he power to become the sons of God.' Yes, Christians, in the day of your orphanage, when ye were cast out into the open field, he passed by, and saw you, polluted in your own blood, and he said unto you, 'live.' Yea, he sware unto you, and entered into a covenant with you,-saying,

'ye are mine.' He washed you with water, and anointed you with oil: he decked you with ornaments, and put a crown upon your head. And think you that now he will forget or forsake the adopted children of his Father? Can a woman forget her sucking child, that she should not have compassion upon the son of her womb? Yea, they may forget, yet will not I forget thee. Yea, I have graven thee upon the palms of my hand. I will strengthen thee, I will help thee: I will uphold thee with the right arm of my righteousness.' What an exhaustless store of comfort to the Christian do these exceeding great and precious promises convey!

The devil, as a roaring lion, may go about seeking to devour, but his head shall be bruised under the feet of this glorious Guide, Conqueror, and Friend. The world may spread out its allurements to seduce and betray, but this is the victory that overcometh, even our faith in Christ. The flesh, with its deceitful lusts, may war against the soul, but the help of his Spirit will enable us to crucify the flesh, and to walk before him in newness of life. Death may throw his terrors across the valley of dissolution,—but Christ hath abolished death,-and therefore, though we walk through the dark valley, we shall fear no evil. A judgment day may reveal the great white throne, before which all kindreds, and tongues, and nations, must appear: but who shall lay anything to the charge of God's elect? It is God that justifieth,-who is he that condemneth?" Who then shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are made more than conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,-nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus, my Lord,' Rom. viii. 33–39.

SECOND DAY.-MORNING.

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?' Rom. viii. 32. IN these words the Holy Spirit is reasoning, most tenderly and conclusively, with the distrustful nature of man. In the immediately preceding verse the apostle had exclaimed, in the language of humble but joyful confidence, if God be for

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