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widows' houses. How could He avoid exposing and condemning these unprincipled wretches; and disabusing the common people of all confidence in such guides? What should we have thought of Him if He had not? What esteem could we have felt for Him? Does mercy require the absence of righteousness? Is meekness connivance at crime? Does gentleness renounce all the exalted feelings of wisdom, rectitude, and dignity?

But observe Him with regard to others. There was nothing censorious in his disposition; nothing distant and reserved in his manners. He was always easy of access, charitable in his constructions, mild in his rebukes, and tender in his invitations. How did He address the people at large? "Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." What said He to the transgressor, exposed by a number of accusers all guilty of the same crime, and wishing to have their fellow sinner stoned? "Neither do I condemn thee. Go, and sin no more." How did He express Himself towards infants? "They brought young children to him, that he should touch them; and his disciples rebuked those that brought them. But when Jesus saw it he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them." See His conduct towards his friends. At the grave of Lazarus "Jesus wept." See his feelings in death towards his mother. "When Jesus, therefore, saw his mother, and the disciple standing by whom he loved, he said unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home." How gentle was He in all his dealings with his own disciples, bearing with their mistakes, apologizing for their infirmities, loving them unto the end, and blessing them in the very act of departure into heaven! And was He wanting in this temper towards his enemies? Did He not weep over the city whose inhabitants were going to embrue their hands in his blood? Did He not heal the ear of the servant of his bitterest foe? What did He to those who came to apprehend him? He could have annihilated them with a frown, but He only impressed them with his glory, and caused them to go backward, and fall to the ground, and readily consent to the escape of his followers. He veiled the sun, and shook the earth, and rent the rocks, as he suffered; but he punished no one. Yea, he prayed, Father, forgive them, for they know not what they do.

He has the same heart now. Though He is passed into the heavens, He is touched with the feeling of our infirmities. His gendeness is now displayed in four things. First-in relieving our wants. How harshly are many treated, when they apply to their fellow-creatures for succour! and if they succeed, how ungraciously is the relief afforded! What a difference is there between bounty, aad kindness: between giving, and the feeling & benevolence!

Here females excel. There is a tenderness and a delicacy in their doings which men can rarely reach or exemplify. So would it be with angels if they were incarnate, and lived among us. How gentle would be the manner of their beneficence! They now bear us up in their hands, lest we dash our foot against a stone: but it is so softly, that we are not suffered to be conscious of it. But the Lord of all! how He bows down his ear, and hearkens to all our tales of distress, and gives to all liberally, and upbraideth not

Secondly-in teaching us. We usually think only of ability in a teacher; but temper and patience are equally necessary. Without gentleness, the pupil, especially if sensible of his defects, will feel either confusion or despondency. But who could ever bear with a scholar as Christ the great Teacher bears with us? With what long-sufferings does He endure our dulnesses and mistakes! What various expedients does He employ! How often does He repeat the lesson; year after year; line upon line; precept upon precept! Thirdly-in chastising us. He corrects us in measure. He stayeth His rough wind in the day of the east wind. "He will not always chide; neither will He keep His anger for ever. Like as a father pitieth his children, so the Lord pitieth them that fear Him. For He knoweth our frame; He remembreth that we are dust." Fourthly -in employing us!

"And will no heavy loads impose

Beyond the strength that He bestows."

He "will spare them as a man spareth his own son that serveth him."

Let us not abuse his gentleness-nothing would be more vile, and odious, and provoking. But let us improve it by losing every thing like dread and slavishness in dealing with Him; by confiding in Him: and admiring Him; and following Him-till we are changed into the same image, from glory to glory, as by the Spirit of the Lord.

JANUARY 16.-"My soul followeth hard after thee: thy right hand upholdeth me."-Psalm Ixiii. 8.

HERE are two acknowledgments, dissimilar in their expression; but the second relieves the first-and the first is as evidential of godliness as the second. There are many that say, Who will show me any good? and follow hard after the lusts of the flesh, the lusts of the eye, and the pride of life. But who says, "Where is God my maker, that giveth songs in the night?" Who "stirreth up himself to take hold of God?" Yet there always have been such, and the number is now increasing, whose souls follow hard after Him. But it may seem strange that this should have been the case with David. Few ever succeeded in life like him. He rose from great obscurity into splendour, and affluence, and power; and was even seated upon a throne, judging the twelve tribes of Israel. What, some might be ready to say, what can the indulged mortal hope and wish for more? Yet he prays to be delivered from men of the world, who have their portion in this life; and exclaims, "As for me, I will behold thy face in righteousness: I shall be satisfied when I awake

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with thy likeness." He was also a good man, and had enjoyed much of God. But this, instead of contenting him, makes him ong for more; and therefore he says, "to see thy power and thy glory, so as I have seen Thee in the sanctuary." We cannot pursue an unknown good, and we shall not pursue an unvalued one. knowledge of divine things, which results from the teaching of the Spirit, is always influential in the affections: experience gives a relish which can never be forgotten; enjoyment increases hungering and thirsting after righteousness. When we have tasted the firstfruits, nothing will satisfy us but the whole vintage. When we have sipped of the streams, we must drink at the fountain-head. God, therefore, God in Christ, God in covenant, the God of all grace, is the object of the believer's attraction and pursuit simply and supremely; and though heaven and earth are very comprehensive, and contain a thousand endearments, he can say, "Whom have I in heaven but Thee; and there is none upon earth that I desire besides Thee." "It is good for me to draw near to God."

But the soul's following, and following hard after God-what means this? Surely it intends much more than a languid, inert inclination; or "the desire of the slothful which killeth him, because his hands refuse to labour." It evinces an intenseness of concern that quickens and rouses the man into life and earnestness-that draws his very "soul" along with it-that reconciles him to every needful exertion and sacrifice, however trying-and urges him to persevere, whatever difficulties or discouragements he meets with in his course. And sometimes the distance is long-and the progress up hill-and the road rough-and the weather unfriendly-and enemies would thrust us back-and sometimes we lose sight of Him, and ask those we meet, "Saw ye him whom my soul loveth?”And when we spy him again, he seems to advance as we advanceand when we gain upon him and get nearer, he seems to look back and frown, and almost tells us to retire. The exercises and feelings of Christians in the divine life, will enable them to explain these allusions. Who among them all has not, like the Jews, been sometimes "discouraged because of the way?" Who has not resembled Barak's adherents, "Faint, yet pursuing ?" Who has not frequently said, "My soul followeth hard' after Thee?"

And who among them all has not had reason also to say,-"Thy right hand upholdeth me?" For if God is before his people in one respect, he is with them in another: while He tries them by apparent neglect, he secretly sustains them; while he seems to forsake them, he really supports them, and renders their strength equal to their day. His right hand means the influence of his gracious power, employed to preserve and animate them to go forward in their arduous course, cleaving to the Lord with purpose of heart, according to the promise, "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." Thus his right hand upholds them three ways. First-as to sin; lest they should fall by it. Secondly-as to suffering; lest they should sink under it. Thirdly-as to duty; lest they should decline from it.

Thus the believer's experience is now a kind of dawn, neither day

nor night-a mixed estate of pains and pleasures, fears and hopes, struggles and triumphs. He resembles the bush burning with fire, but not consumed; or the ship suffering from the winds and waves, but not sinking. He may be troubled on every side, yet not distressed; perplexed, but not in despair; cast down, but not destroyed: and in his lowest circumstances he can chide and encourage himself - in the Lord his God-"Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise Him for the help of His countenance,"

JANUARY 17.-"And the Lord said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation."Gen. vii. 1.

We have here a striking representation of the character of Noah's piety. It was distinguished by singularity and sincerity. If considered in reference to his fellow creatures, it was singular; if in reference to the Supreme Being, it was sincere "Righteous," says God, "in this generation:" and "righteous," says God, "before me in this generation."

"Righteous," says God, "in this generation"—a generation universally depraved: "for all flesh had corrupted his way upon the earth." Noah therefore had none to accompany him, none to countenance him; but all opposed him. Never was there before, and never has there been since, one so singular in his religion as hefor he not only differed from his neighbours, but from all his nation; and not only from all his nation, but from all the earth. Here was the danger, and here was the triumph of his piety. The force of opinion and example, when on the side of the multitude, is inexpressible. When a man is alone, conscience and reason will sometimes speak; and he will form many a good purpose, especially when trouble lays hold of him, or he is laid on a bed of sickness. But when he goes forth again, and again enters the crowd, he becomes another man. His resolutions fail him; his impressions wear off; the course of this world lays hold of him, and the stream carries him down. Festus, willing to do the Jews a pleasure, left Paul bound. Herod, when he saw that it pleased the Jews, proceeded to take Peter also. Many of the Pharisees believed in Jesus, but feared to confess him lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God. And who has not been influenced by the smiles or frowns of his fellow-creatures to act against his judgment and convictions? Who has not been holden back from the performance of many things, which he knew to be duties, by the inquiry, What will my friends think of me? what will the world say of me?

It would be well for us, seriously to reflect in private; to search the Scriptures without prejudice or partiality; to lay down certain rules of conduct, and go forth in the strength of the Most High, and follow them wherever they lead us, through evil report, or good report, saying,

Careless, myself a dying man,
Of dying men's esteem;
Happy, O God, if Thou approve,
Though all beside condemn."

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"But I shall be singular." You will be singular; and while the world continues what it is, every Christian must be singular. Let any man, actuated by the spirit, and governed by the precepts of the Gospel, pass through the various walks of life, and whom will he resemble? What says the Divine cominand? "Follow not the multitude to do evil." "Be not conformed to this world.","Come out from among them, and be separate But I shall be singular." And suppose you are. In every thing else that is deemed excellent, persons wish to be singular. They would be singularly beautiful, singularly rich, singularly wise. But the righteous, in all these, is more excellent than his neighbour. Religion is always praisewor thy. To be religious among the religious is commendable; but it is far more so to be godly among the ungodly. What is innocence where there is no danger? or success where there is no contention? But to be surrounded with evil, and to be steadfast, unmovable, and always abounding in the work of the Lord-this is the heroism of piety. This shows a knowledge of its infinite importance; a real love to its nature; a purity of motive; a nobleness of mind asserting its own freedom, and daring to think and act for itself.

But his piety was as sincere as it was singular-"Righteous," says God, "before me in this generation." Much more is necessary to render us religious before God than before men: and frequently that which is highly esteemed among men is an abomination in the sight of God. Human legislation is satisfied with actions; but the law of God is spiritual, and regards our principles as well as our practice. The Lord looketh to the heart. Hence we read of "pure and undefiled religion before God and the Father."

Bad goods require dark rooms; and as many articles of merchandise seem valuable till taken into the light, so there are many things which appear fair till they are set in the light of God's countenance. Before him the friendships we often profess are nothing but instances of selfishness; and the prayers and praises we engage in are only the forms of godliness. We may come to his house as his people come, sit and hear his words, and commend the preacher, and with our mouth show much love, while He sees our hearts going after our covetousness. And how dreadful do I think that He will hereafter develop all, and divulge all respecting us; and that what we have always been before Him, we shall be made to appear before an assembled world! Could many now be seen by their fellow creatures as he sees them, they would blush to leave their dwelling-To what everlasting shame and contempt must they awake and arise at the last day!

It has been said, a man has four characters: one with his friends; " another with his enemies; a third with himself; and a fourth with y his God. The two last should agree; and they frequently do agree; and if our heart condemn us not, then have we confidence towards God. We often confound hypocrisy and self-delusion. But hypocrisy has nothing to do with deceiving ourselves; it is only a deceiving of others. It is wearing a mask, instead of showing our own face; it is acting a part which does not belong to our character. This, we fear, is too common. And what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? But self-delusion is more rare, especially among those who live in the

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