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ourselves entirely at his disposal; and delight to do his will; and constantly ask, "What shall I render unto the Lord, for all his benefits towards me ?"

Secondly, a persuasion of his right to appoint every thing pertaining to us. Not a right derived and limited like that of a master or a father to dispose of his servant or his child: but an original inalienable right-the right of an absolute proprietor-the right of a creator over a creature whom he called out of nothing, and who lives, and moves, and has his being in him.

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Thirdly, a conviction not only that he has a right to appoint, but that his appointments are right-always wise, and just, and good. They may be sovereign, but they are not arbitrary. The reasons of them may be for a time concealed, but they are worthy of his cha- ▾ racter. They are now satisfactory to his own mind, and when explained, they will draw forth our approbation and praise. know not what is best or even good for us. We have made mistakes and suffered embarrassments enough when we have attempted to judge for ourselves, to convince us that the way of man is not in . himself. But he cannot err. His understanding is infinite: and our wisdom and welfare require us to say, "The Lord shall choose our inheritance for us."

Lastly, a persuasion that our acceptance with him does not depend upon the place he assigns us, or the nature of the work he ordains us, but our submission to it. We are not answerable for our stations and offices; but for our conduct in them. We can serve the Lord in adversity as well as in prosperity; in a private as well as in a public capacity. A good actor on the stage may be seen in the character of a peasant as well as in that of a prince-it is not the part allotted him that calls forth the applause of the audience, but the manner in which he represents it. To be great in the world depends upon things over which we have frequently no control: but all may be great in the sight of the Lord: the hearer as well as the preacher; the servant as well as the master. He looketh to the heart; and if we are ready to do whatsoever he appoints, we shall have the testimony that we please God; and shall soon hear him say, Well done, good and faithful servant; enter thou into the joy of thy Lord."

Such was the submission of Saul of Tarsus-"Lord, what wilt thou have me to do?" Such was the temper of Samuel-"Speak, Lord, for thy servant heareth." Such was the practice of David"On thee do I wait all the day." And such is the readiness of angels-Though they excel in strength, they do his commandments, hearkening unto the voice of his word. What pleases them is not the kind of work in which they are employed, but their having an opportunity of showing their regard to the pleasure of the employer. May his will be done on earth as it is done in heaven! •

MARCH 30.-"Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, and of the hope which is laid up for you in heaven."-Col. i. 4, 5.

THESE were the grounds of Paul and Timothy's praise to God on behalf of the Colossians. And they are all spiritual motives. Tem

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poral blessings are not to be overlooked-But gratitude is to be wise, and to proportion its fervours to the value of the benefits conferred. And what are the good things pertaining to the life that now is, compared with all spiritual blessings in heavenly places? Much depends upon the nature of our gratitude. There is no man who does not sometimes thank God. But for what? A safe voyage; a good harvest; a recovery from sickness. All that awakens his heart is confined within the circle of time and sense. Christians are peculiar in every thing; and their gratitude shows that they are heavenly-minded. They therefore thank God not so much for the meat that perisheth, as for that meat which endureth unto everlasting life; not so much for civil freedom, as for the glorious liberty of the sons of God; not so much for health of body as for soul prosperity. They that are after the flesh do mind the things of the flesh, but they that are after the Spirit the things of the Spirit. The blessings here specified are three.

First, their faith in Christ. Faith regards all the Scripture; but this is the record, that God hath given us eternal life, and this life is in his Son. Faith therefore has principally to do with the Saviour. It receives as true the testimony concerning him; and leads us to depend upon him, and to apply to him for all that he is revealed to accomplish and bestow. Under the influence of it therefore we are represented as looking to him; coming to him; building on him as our foundation; entering him as our refuge; and glorying in him as the Lord our righteousness and strength-For the Scriptures always describe rather than define faith; and show us what it is by what it does.

Secondly, Their love to all the saints. I need not observe how often love is connected with faith but the same order is always maintained between them-Faith precedes love. Love is the fruit and not the root; the effect and not the cause. Faith is the origin of every thing in the Christian life; and it is vain unless it be operative-it works by love. Love to whom? To "the Saints". not exclusively, but peculiarly. The Thessalonians loved all their fellow-creatures, but not with the same degree or even kind of love. They loved their enemies, but not as they loved their friends. They loved sinners; but it was with a love of pity and benevolence, not of esteem and complacency. But the saints were regarded by them as the excellent of the earth, and in them was all their delight. Love to whom? To "all the saints"-regardless of outward distinctions, or the minor matters of religion. Indeed our love to the brethren is not a proof that we have passed from death unto life, unless it regards them as saints. We love them under the influence of some other character or quality unless we can pray, "Grace be with all them that love our Lord Jesus Christ in sincerity:" and follow the example of him who said, "Whosoever shall do the will of my Father who is in heaven, the same is my brother, and sister, and mother."

Thirdly, Their "hope." Hope is a grace as well as faith and love; but as a grace hope is in us; whereas here hope is said to be "laid up for them in heaven"-This shows that the object of hope is here intended; or all that which God has promised to his people beyond the grave. The laying it up in heaven reminds us of its

security. Hence the admonition of the Saviour: "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." In a world like this, where nothing is safe or certain, how anxious, fearful, miserable, must those be, who have their portion in this life! But Christians can dwell at ease. None of these changes and dangers affect their essential welfare. They know in themselves that they have in heaven a letter and an enduring substance. They have chosen that good part which shall not be taken away from them.-It shows us that it is principally future. At present they are not at home, but strangers and pilgrims on earth. They have remittances and supplies, but it is from God's riches in glory. The inheritance is reserved in heaven for them; and they cannot possess it till they are of age. Should they think of building their tabernacles here, something would soon tell them to arise and depart hence for this is not their rest. Seed is sown for the righteous; but the reaping-time is to come. Now is the conflict, but the crown of glory that fadeth not away is reserved for the hour of triumph.-Also by being laid } up in heaven it is much concealed. O how great is the goodness, says David, which thou hast laid up for them that fear thee! and says the Apostle, 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. After all the developments of the Scripture, and the illuminations of the Holy Spirit in the experience of Christians, we read of a glory that shall be revealed. We could not in this weak state of flesh and blood bear the full disclosure. But the veil will soon be drawn aside; and the voice will cry, Come and see. And the sight will infinitely surpass the expectation.

MARCH 31.-"The ingrafted word."--James i. 21.

HISTORY is silent as to the time wher. grafting was first introduced. But it has been long practised; and the process is now generally familiar.

The image essentially includes union, vital union, between parts not connected before. The man receives the word into his heart, as the tree receives into its stock the scion, which by incorporatien becomes thenceforward one with itself. The surprise seems here-We should imagine when the insertion is made, that the sap of the tree entering the scion which is so much smaller, would immediately convert the scion into its own quality but instead of this the scion converts the sap; and the changed juice maintains, enlarges, fructifies the scion; and causes it in due time to produce-not according to the kind of the old stock-but of the adopted graft.

A metaphor is not to be pressed: out we cannot avoid remarking, That as the body of the tree continues the same after the ingrafting, so in conversion we remain physically the same as before: retaining the same relations, conditions, callings; the same corporeal powers and mental faculties-only the efficiency of them is changed, hallowed, and applied to other uses and purposes-and all through the medium of the word.

Grafting is one of the most pleasing exercises to those who feel delight in horticulture: and how eagerly and anxiously after the

operation has been performed, does the gardener go and examine whether it has succeeded! And this will be soon known. If the scion has taken, it proves the vitality by the appearance and growth of the graft. There are first the shoots; then the branches; at length the blossoms and the fruit appear; and the whole increases every year, till it becomes a great tree, and abundantly rewards the

owner.

Thus earnestly and carefully does a minister look after the effect of his labour; and the success of his preaching is known and hailed in the same way; only with higher exultation and praise. Happy those servants of the Lord Jesus whose hearers have received "the grace of God in truth; and to whom they say, our gospel came to you not in word only, but in power, and in the Holy Ghost, and in much assurance."

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-It is from hence the gospel has its character; and is called the ingrafted word. It is so called, however, not because this is always the effect-for there are many who receive it in vain; but it is designed to be so received; and it is actually thus received when "it is able to save the soul." Thus it is called the word of faith-not because it is always believed; but because it is credible; and it is made known for the obedience of faith; and it cannot profit us unless faith be mixed with it. Thus it is called the word of life-not because it quickens all those among whom it comes--for there are many who remain dead in trespasses and sins: but it calls us to walk in newness of life; and the man who receives it, not only has "life, but life more abundantly."

How does this apply to us? "My word," said Jesus to the Jews, "has no place in you"-Has it a place in us?-And what place? In the head only ? or the heart? Is it in us a notion? or a principle? And does it work powerfully in us as it does in them that believe? And does it fill us with all the fruits of righteousness which are by Jesus Christ to the praise and glory of God? Such is the promise: "I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them."

APRIL.

APRIL 1.-"And these things I speak in the world, that they might have my joy fulfilled in themselves."-John xvii. 13.

"In the world." For as yet he was in it, but was just going to leave it and go unto the Father. His last words, considering their conduct, might have been reproachful, or at least reproving: but the things he now spoke were adapted to encourage, and designed to comfort them-"These things I speak in the world, that they might have my joy fulfilled in themselves."

Observe the nature of this joy-" my joy." There is a joy he himself feels in contemplating the welfare of his people. In saving them "he rejoices over them with singing." As the good shepherd he lays the sheep he has found on his shoulder, "rejoicing." He sees of the travail of his soul, and is "satisfied." But his joy here is not the joy of which he is the subject, but the joy of which he is the medium, author, source and only source. Jesus the Saviour! All that is good and blessed is thine. The blood that redeems us is

thine. The righteousness which justifies us is thine. The grace that sanctifies us is thine. The power that supports us is thine. It is thy peace that composes us. It is thy joy that must be in us, or we must lie down in sorrow. Thou art the consolation of Israel;" and there is not a drop of real comfort but flows from thee. But in thee there is every thing that can excite, every thing that can justify joy-even though it should be joy unspeakable and full of glory.

Observe the means of this joy-" These things I speak in the world, that they might have my joy fulfilled in themselves." This may be extended to all that he had delivered during his whole ministry: but it principally refers to his present speech, and the prayer he had offered in their hearing. These were to animate and console them. In these they could see his heart, his desires, views and purposes on their behalf. Here they heard him say that he had finished the work that was given him to do; and that he had power over all flesh, that he should give eternal life to as many as the Father had given him. Here they heard him interceding for their preservation, their holiness, their union, their glorification-What could they desire more? And what can we desire more? For having fled for refuge to lay hold upon the hope set before us, we are authorized to receive this strong consolation, and claim an interest in this intercession, according to his own words: "Neither pray I for these alone, but for them also which shall believe on me through their word." Yea, we have the advantage of them since we are more fully acquainted than they were at this time with the dignity of his person, his dearness to God, and the grounds on which he pleads for us, in his obedience unto death, and in his sacrifice on the cross. We know that the Father heareth him always. It was David's privilege to have an advocate at court, and he was the king's own son. But we have a much greater advantage in having an advocate with the Father. What was Jonathan to Jesus? Jonathan too had to plead with a father that hated his friend-But says Jesus, "I say not unto you, that I will pray the Father for you: for the Father himself loveth you, because ye have loved me, and have believed that I came out from God."

Let us observe one thing here-The joy of the believer is not a visionary thing. It is not the produce of delusion or ignorance. It flows from conviction; it appeals to the word of the Saviour. They who put their trust in him know his name, and are able to give a reason of the hope that is in them.

Observe the measure of this joy-"That they might have my joy fulfilled in themselves." They possessed it already but defectively. In conversion a good work is begun; but it is carried on until the day of Christ. The rising sun, the growing corn, and every other image employed in the Scriptures, import the imperfections and progressions there are in the experience of Christians. Hence there are degrees in faith; and we read of weak and of strong faith; of little and of great faith. Some have a competency of faith; others are affluent, they are rich in faith. Some have hope,, others the full assurance of hope. Some from various preventions (have little of the pleasures of religion; others walk in the comforts of the Holy Ghost. Some have many distressing doubts and fears; ▾

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