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His heart is purified; and the heart is purified by faith. He is sanctified, and we are sanctified by faith that is in him.

It follows from the admission of this truth, that the reason why he is not more precious, is because of our remaining unbelief. Wherefore let us pray always that our God would count us worthy of this calling, and fulfil all the good pleasure of his goodness and the work of faith with power: that the name of our Lord Jesus Christ may be glorified in us, and we in him."

NOVEMBER 11.-"He is precious.”—1 Peter ii. 7.

We have seen to whom he is precious. "To them that believe." Let us now ask what proofs do they give of this preciousness? And in what seasons do they peculiarly realize the force of it?

In evidence of this preciousness see how he fills their minds. To the miser his money is precious, and therefore his mind dwells upon it: the child is precious to the mother, and therefore she cannot forget it-So the believer thinks of Jesus, and his thoughts of him are frequent and pleasant. "My meditation of him shall be sweet. How precious are thy thoughts unto me, O God, how great is the sum of them-when I awake I am still with thee." See how he employs his tongue. Out of the abundance of the heart the mouth speaketh. The impressions made upon our feelings by an object pre-eminently dear and interesting, can hardly be restrained. When the Pharisees desired our Lord to silence the multitude who were acclaiming him in the temple; he answered, "If these should hold their peace the stones would cry out." And when Peter and John were ordered by the council to speak no more in the name of Jesus; they replied, "We cannot but speak the things which we have seen and heard." David therefore says, "My mouth shall show forth thy righteousness and thy salvation all the day; for I know not the numbers thereof." And he could equally reckon upon the disposition of others: "Thy saints shall bless thee. They shall speak of the glory of thy kingdom, and talk of thy power; to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom." See also what sacrifices they are willing to make for him. For him, says Paul, I have suffered the loss of all things. The noble army of martyrs followed him to prison and to death. There is the same spirit in believers now, and they evince it as far as opportunity allows. They go forth to him without the camp, bearing his reproach. For his sake they endure the sneers of neighbours, the frowns of friends, the menaces of superiors. For his sake they give up the world; and all their sins, though dear as a right eye, or profitable as a right hand; yea, and forsake all that they have, as far as it comes in competition with him. Their regard appears too in their valuing every thing in relation to him. They are never so pleased with the works of nature as when they are emblems of his beauty and glory. They are never so delighted with ordinances as when they are mediums of communion with him. The Bible is most precious, as it is the word of Christ, and testifies of him. Heaven is most attractive as a place in which they shall be with him to behold his glory. No cause interests them

like his. Their very souls are identified with it. They are sorrowful for the solemn assembly, and the reproach of it is their burden: while no news equals the success of his affairs, and the increase of his empire. In a word, he is so dear and essential to them, that nothing can be a substitute for him on earth or in heaven; while he can be a substitute for any thing-for every thing: "Although the fig-tree shall not blossom, neither shall fruit be in the vine; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation."

Thus he is always undeniably precious to them that believe: yet there are seasons in which they peculiarly feel the force of it. Such is the day of effectual calling. If ever food is relished it is when we are hungry. If ever we prize the physician, it is when we are sick, and long for health and cure. Our Lord promised to send the Holy Spirit, to convince us of sin, and to glorify himself: and the former is necessary to the latter. When we see our true character and condition as sinners, then the proud looks are humbled, and the lofty looks are laid low, and the Lord alone is exalted. Such is the Sabbath. It is named in honour of him "the Lord's day." It is to bring him to our remembrance as rising from the dead, and entering into his rest after finishing the work that was given him to do. His people hold some communion with him through the week: but week days are always in a degree worldly days. They have some glimpses of him, and some words from him, in pressing through their ordinary concerns. But they want larger and more intimate intercourse with their best friend. And when the Sabbath comes they take him to their retirement, and he manifests himself to them. And they go to his own house, where they see his power and glory in the sanctuary, and praise him with joy ful lips.

Such is the period of holy fellowship at his table. In reference to this, where is the believer who has not been able to say, I sat under his shadow with delight, and his fruit was sweet to my taste? In no other duty have we such views of him as here. We see him in the very act of dying for us. He is evidently set forth crucified among us. As a risen Saviour he comes and shows us his hands and his feet, and assures us that because he lives we shall live also. Such is the day of trouble. A friend is born for adversity, and endeared by the time of need; but many who wear the name are then found to withdraw themselves. But he comes near-and must come near if his word can be trusted-"I will be with thee in trouble." He is touched with the feeling of our infirmities, and in all our affliction he is afflicted. Human friendship, when sincere and lively, is limited. But nothing is too hard for the Lord. He can comfort us in all our tribulation; and turn the shadow of death into the morning.

Such is a dying day. The day of trouble may come, the day of death will come; and if it does not bring Christ with it!-But if he is with us when heart and flesh fail; if we can by faith view Jesus as having put away our sin by the sacrifice of himself, as going to prepare a place for us, and as coming again to receive us to himself, that where he is there we may be also; this will turn VOL. II.

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the chamber of sickness into the house of God and the gate of heaven—we shall be joyful in glory, and shout aloud upon our beds→

"Jesus, the vision of thy face

Hath overpowering charms;

Scarce shall I feel death's cold embrace,

If Christ be in my arms.

" Then, while ye hear my heartstrings break,
How sweet my moments roll!
A mortal paleness on my cheek,
But glory in my soul."

NOVEMBER 12.-"Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him he hideth himself on the right hand, that I cannot, see him."-Job xxiii. 8, 9.

SOME have considered this allusively, and exemplified it thus—I go "forward;" forward to the promises. These abound in the Scriptures, are adapted to all our wants, and provide for a great while to come; and there was a time when I could claim them as my own, and plead them in prayer, and make them my songs in the house of my pilgrimage: now they seem only the property of others, and if they are not wells without water, they seem as springs shut up, and fountains sealed to me-I go "forward, but he is not there."I go "backward;" backward to experience. I once thought that I had been convinced of sin, that I had trembled at his word, that I had rejoiced in his salvation, that my fellowship had been with the Father and his Son Jesus Christ: now my former views and feelings, my distresses and my comforts, and which I had supposed to be spiritual and divine, appear suspicious, and I fear I have no part or lot in the matter; and that my heart has never been right in the sight of God-I go "backward, but I cannot perceive him." I turn to "the left hand, where he doth work, and survey the operations of nature." These are his inferior doings, but they are the produce of his wisdom, power, and goodness; and all his works praise him. And there was a time when in the field, the meadow, the garden, I walked with God. I saw his sun rising upon the evil and the good, and his rain coming down, and his paths dropping fatness. Every thing seemed full of God. Yea, I saw my Redeemer in the rose and in the lily, and said, As the apple tree among the trees of the wood, so is my Beloved among the sons: now creation seems a kind of blank-"I cannot behold him."-I turn "to the right hand," among his nobler works of grace. I think of the glories of redemption, the operations of his Holy Spirit; I mingle with his people in the sanctuary, I repair to the table of my dying Lord"But he hideth himself on the right hand, that I cannot see him."

Now all this is true in itself, and many a reader perhaps may be able to make it his own. But evangelical spiritualizers have not a little injured the Scripture, by giving it meanings which are not its own. What is true in doctrine is not always true in the text, from which, by force or artifice, it is derived. A preacher is bound, however he may use it as an allusion or illustration, to inculcate the true and real import of every passage. Therefore we observe that Job here, by a fulness of phraseology, would express his ignorance and perplexity with regard to God's present dispositions and dispensa

tions towards him: "Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him he hideth himself on the right hand, that I cannot see him."

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God may withdraw from his people; not indeed entirely. This would be inconsistent with his engagements; and were he thus to depart from them they would relapse into a state of nature, and sin have again dominion: but he may so withdraw himself as to elude their views and apprehensions. He may conceal from them the manifestations of his special favour; they may not see his smiles as before; he may seem to be an enemy, while yet he is their best friend; like Joseph, who made himself strange, and behaved himself roughly to his brethren, to humble them, and bring their sin to remembrance, while his bowels yearned within him, and he sought where to weep. And this applies much to his providential dealings with them: these are frequently so trying and mysterious, that they are unable to find out his meaning and design. He even derives a character from hence; "Verily thou art a God that hidest thyself, O God of Israel, the Saviour." And when we consider the vastness of his understanding, and the littleness of our own, is it wonderful that in many of his proceedings he should be far above out of our sight? and that requiring us to trust him instead of tracing him, he should often say, "What I do thou knowest not now, but thou shalt know hereafter?" We now see only the beginnings, not the end; we only see parts, not the whole; and of these parts we see not the relations and the bearings; and the little we do see we see through crevices and in fogs.

We may however remark, that much of the difficulty of Providence results from our selfish and worldly feelings. We do not think Providence mysterious when we have all things and abound. We never heard Christians expressing surprize or perplexity when they had ease, and health, and business, and agreeable connexions-all is plain enough then: but as soon as the scene changes, and trials befall them, "his way is in the sea, and his path in the deep waters, and his footsteps are not known!" Yea, they do not think the conduct of God so incomprehensible, when losses and afflictions befall others. They can go to them, and say, All the ways of the Lord are mercy and truth; he hath done all things well; as many as he loves he rebukes and chastens-But when these good talkers about afflictions become the subjects of them, how frequently do they draw upon themselves the remark, "Thou hast instructed many, and thou hast strengthened the weak hands. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. But now it is come upon thee, and theu faintest; it toucheth thee, and thou art troubled !"

Many things too would no longer remain incomprehensible or unaccountable, if persons were willing to censure themselves; for the things which confound them are only the natural consequences of their own misconduct. "The foolishness of man perverteth his way, and his heart fretteth against the Lord." If persons eat freely, and lie late in bed, and take no exercise, ask a physician what right they have to complain of low spirits and ill health. If God, who knoweth our frame, has forbidden the widow to marry unless in the

Lord, and disregarding his judgment she yokes herself to an unbeliever, and is deprived of her religious freedom: if he has assured us that to walk surely is to walk uprightly, and by fleshly wisdom we have our conversation in the world: If he commands us to cease from man, and we will make flesh our arm;-Why should we wonder at the results which he foresaw and foretold? Having sown tares, why should we think it strange that we do not reap wheat? Or marvel that we cannot gather grapes from the thorns or figs from thistles? All would be as plain as the day, were we to say, "I have erred."

We frequently expect too much from Providence. We wish it to act preternaturally, instead of conforming to its established laws and rules. We seem to rely upon it not only to assist us in our difficulties, but to countenance us in our mistakes; to free us from responsibility when we act freely; and to afford us impunity in imprudence. But if he places us in the way, and clearly directs our goings, and tells us to look straight on, and to ponder our steps; and we close our eyes in raptures, or fix them among the stars in speculation; Is God's providence to be accused because an angel does not come to keep us from striking against a stumblingblock, or falling into the ditch? And are we to lie bruised or bemired, complaining that clouds and darkness are round about him—instead of crying, "I have sinned; what shall be done unto thee, O thou Preserver of men?"

But see the temper of Job while in this trying condition. He is restless; he is after God in every direction-No quarter is unexplored: "Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him." The righteous are "the generation of them that seek him." But they do not seek him whose "strength is to sit still." Their wishes are "the desire of the slothful which killeth him because his hands refuse to labour." Our disposition is to be judged of by our exertions and our sacrifices. A good man may be at a loss for God, but he cannot be satisfied without him. He loves him, he needs him, he has tasted that he is gracious; and therefore when God hides his face from him he is troubled. For he is always enjoying God or searching after him. The latter is as much a proof of grace as the former: yea, many who are now holding communion with him have less powerful desires than some who are lamenting after him.

NOVEMBER 13.-" Cast thy burden upon the Lord."-Psalm lv. 22.

ALL men are not exercised in the same way, but every one has something trying and oppressive in his condition that may be called his burden. And we may make one remark concerning this universal experience-We are commonly prone to reduce the burdens of others, but to magnify our own. Each sufferer is ready to say, "Behold, and see if ever there was sorrow like unto my sorrow." But this is the language of ignorance as well as of self-importance. How little do we know what thousands of our fellow-creatures en

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