did they follow their own prudence and inclination? The latter might not have been inconsistent with the former. The Spirit of inspiration often availed itself of common occurrences, and fell in with the natural views and feelings of the individuals favoured with it. Partial affections are not incompatible with general benevolence; but may be the very means of aiding it. A peculiar regard for a land in which we were born and trained up, among all the endearments of life, is natural and unavoidable, and deserving of encouragement: and it is certain that we cannot show our love to it in any way so nobly and importantly, as by endeavouring to promote the spread and success of the Gospel in it.

The manner in which they were dismissed to their new scenes of labour, reminds us of the practice and principles of the first Christians. They were men of prayer. They knew that our sufficiency for every trial and for every work was of God; yea, that even an Apostle could only be strong in the Lord and in the power of his might-and therefore "the brethren recommended them unto the grace of God."

But because this is spoken of Paul and Silas at their departure, and not also of Barnabas and John, some have inferred that the church at Antioch sided with Paul, thinking him in the right in this dispute, and blaming Barnabas for opposing him. But we are persuaded the sacred historian intended no such inference. Luke mentions only the dismission and recommendation of Paul, because it was his history he was engaged to write. But we have every reason to believe that they did the same for Barnabas when he left them, as they did for Paul. They would know that in every difference there is mutual, though there may not be equal blame. They would be alive to the excellences of both these men of God: they would be tender towards both; they would pray for both. They had perhaps endeavoured to be mediators, but they took care not to be partisans. There are cases in which neutrality is a virtue; and a man's greatest wisdom and excellency is to do nothing. And it is a very unreasonable thing when persons disagree, to think that others must be drawn into their quarrel; instead of retaining a regard for both, as far as each appears estimable. Let this remark be applied not only to religious dissensions, but to quarrels among neighbours. Let us remember the words of the wise man, "He inat passing by, meddleth with strife not belonging to him, is like a man that taketh a dog by the ears"-He will soon grow weary of holding him back, and if he lets him go, he will be snapped at. --Did Paul and Barnabas part at Antioch to meet no more? We are not able to determine this. It appears, however, that if they did not meet again, they were reconciled; for some years after Paul thus speaks of him; or I only and Barnabas, have not we power to forbear working?" Yea, we are persuaded they were reconciled before they parted. Anger may enter the mind of a wise man, but it "resteth only in the bosom of fools." Paul, who said to others, "Let not the sun go down upon your wrath," would not separate from Barnabas, perhaps for ever as to this life, without expressions of renewed attachment. And who, that ever tasted the pleasures of reconciliation, but wondered that he ever lived a day or an hour in the gall of bitterness and resentment?-Wherefore let us as much

as possible live peaceably with all men. And if, as offences will come, a breach at any time is made, let us hasten to heal it, remembering that he who soonest yields is the conqueror, and that it is the glory of a man to pass by a transgression. "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you."

JULY 22.-"Sanctify them through thy truth."-John xvii. 17.

As the Saviour intercedes for this sanctification, it shows us the importance of it. As he asks it for his own disciples, who were already called by his grace, and had continued in his word, we learn that it is a progressive work, and that we should not be satisfied with any present advancements we have made in it. Hence the admonition of the Apostle: "Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God." God is the source and author of this sanctification; and therefore his agency is implored. But we are here reminded of the instrumentality he employs: "Sanctify them through thy truth." There is an emphasis in the appropriation-thy truth: for it is not every kind of truth that sanctifies; but the truth of God; "the truth as it is in Jesus." This is the means of our conversion, and therefore it is said, "Of his own will begat he us with the word of truth." And this also is the means of our progress in the divine life; and hence we read, "As new-born babes desire the sincere milk of the word, that ye may grow thereby." The Gospel conduces to our sanctification several ways:

First, by replenishing the soul with holy objects of contemplation. These, by filling the mind, keep out other things, and by their resi ding in it, produce assimilation. For we are always affected with subjects with which we are constantly familiar. When we are among little children, and fields, and meadows, and lambs, we acquire feelings of simplicity and innocency, to which we are stran gers in our intercourse with the world. A man that dwells much upon gloomy images is soon tinged with depression and despondency. The miser by poring always on "sordid dust" becomes contracted, and mean, and base. Who does not feel his levities checked, and a soft sympathy seizing his frame, when he enters the house of mourning, and, for the time at least, know, that "by the sadness of the countenance the heart is made better?" Ideas of grandeur tend to elevate, and of purity to refine our sentiments. Hence one of the secrets of sanctification is to be very conversant with "the things of God," by reading, hearing, and reflection.

Secondly, by presenting powerful motives. And what motives does it not employ? It addresses our fear, and lays all hell before the conscience. It appeals to our hope, and tells us of the things which God has prepared for them that love him. It speaks to our ingenuousness and gratitude. If we sin, it is against our best Bene factor and Friend. If we offend and grieve him, it is in sight of his dying anguish. Can I hear him saying, All this I freely endure for

thee, and not cry, "Lord, I am thine, save me?" "Lord, what wilt thou have me to do ?"

Thirdly, by the Spirit of holiness that attends it. His influence is necessary to the success even of his own word. Without it the suitableness and excellency of the means will be unavailing. The best objective representations and rational arguments will be counteracted by the depravity of the human heart, unless the Lord works with them. When the Apostles came to Antioch, "preaching the Lord Jesus," it was not the goodness of the subject that produced their success" The hand of the Lord was with them;" and hence "a great number believed and turned unto the Lord." And Paul acknowledges the same in his epistle to the Thessalonians: "Our Gospel came to you, not in word only, but in power, and in the Holy Ghost, and in much assurance." Now this influence is confined to God's truth. This testimony he only gives to the word of his grace. And therefore the Apostle asks the Galatians: "This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?" So we may ask any believer who is a new creature in Christ; What is it that proved the power of God to your salvation? What was it that humbled you in the dust, and yet enabled you to rejoice in Christ? That at once relieved you under a sense of guilt, and yet rendered you the enemy of sin? That raised you above the world, and yet made you content and useful in it? Blessed are the people that know the joyful sound.

Let us hourly praise the Father of lights, that to us is the word of this salvation sent. There is no true sanctification separate from it. Men may be amiable, and civil, and moral, and superstitious without it, but not holy. The truth and the life of God go together. We do not like a religion that rests in the word; and we suspect a religion that can dispense with it-"Sanctify them through thy truth."

JULY 23.-"In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day."-Isaiah xxvii. 2, 3.

GOD has both enemies and friends in the world. Hence his word abounds with threatenings and with promises: for he will deal with the one according to their desert, and they will have no reason to complain; and with the other according to the riches of his mercy and grace, and they will have much reason to be thankful. "In that

day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea." But the dooming of the wicked need not alarm the Church: yea, destruction to the one is deliverance to the other

Therefore it is added; "In that day sing ye unto her." Thus we see that the Lord is concerned for the welfare and encouragement of his people: "Comfort ye, comfort ye my people." But knowledge must precede comfort. How can they rejoice in privileges or prospects of which they are ignorant? Hence "it is a good thing that the heart be established with grace;" that is, with the doctrine of the Gospel. They that know his name will put their trust in him. VOL. II.

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Therefore it is said, "Speak ye comfortably to Jerusalem." And here, "Sing ye unto her. She is sometimes unable in a strange land to sing the Lord's song herself-Let others sing unto herand as a babe is sung to sleep, let her fears, and cares, and griefs be soothed away-Let ministers-Let her fellow-members cheer her-Let the public songs of Zion make her joyful in my house of prayer, that she may be filled with all joy and peace in believing." Believing what? What she is-and what she may expect. First, what she is: "Sing ye unto her, a vineyard of red wine." A vine yard is one of the most common figures by which the Church is held forth in the Scriptures; and it is easy, just, and striking. It is to intimate that they are severed from the world, and formed a pecu liar people. They are made to differ from others as wheat differs from tares, as flowers from noxious weeds, as a vineyard from a rude barren wilderness. A vineyard is private property; in which the owner delights, and from which he derives profit. And the Lord's portion is his people. He has chosen them for his own inheritance. He has set them apart as godly for himself. He takes pleasure in them; and derives his praise from them. He is glorified when they bear much fruit.

"It is a

But they are a vineyard of "red wine." That is, a vineyard whose vines yield the best fruit, and from which is extracted the richest juice, called in another place" the pure blood of the grape." The people of God are always spoken of in language which marks their value. Every thing is not only peculiar, but superior. They are more excellent than their neighbours. Have they peace? peace which passeth all understanding. Have they joy? unspeakable and full of glory. The religion of others is produce of nature; and that which is of the flesh is flesh. Lord's people are spiritual. They are partakers of God's holiness. They follow the Lord fully. Their conversation is in heaven. Their speech drops as a honeycomb.

It is joy

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Secondly, what she may expect: "I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day." As the word feed, when applied to the Lord as a shepherd, intends not only his furnishing his sheep with food, but performing all the pastoral office; so keeping the vineyard here denotes all the work of the husbandman. Vines are very dependent growths; they require much attention. They must sometimes be pruned. The useless and injurious suckers which would draw off the sap from the bearing boughs must be lopped off. I one day saw the gardener at this work-he seemed to be very free with the knife-and rather fearing for the vine, I inconsiderately said, "Are you not taking away too much?" "Sir," said he, I know what I am doing." And recovering my confidence in him, I left the execution to his own skill; and I had no reason to complain: the clusters justified him. Why do we not trust in the God of all grace? He does not afflict willingly, but for our profit. His work is perfect, his ways are judgment. But observe what he here engages to do. His vineyard needs refreshing, reviving, and increase. And he will "water it;" water it by his word, his ordinances, and his Spirit-and water it every moment." No other vineyard needs this-but what would be the consequence if God was ever to withhold the influence of his

grace from us? His vineyard is exposed; and to what purpose would the culture of it be, if the fences were broken down, and wild beasts of the desert could enter and devastate? But they have a vigilant and Almighty protector, who, "lest any hurt it, will keep it night and day." Keep it constantly-night and day. Keep it completely-lest any hurt it—not only lest any destroy it, but injure it! How well are they kept who are kept by the power of God!

What condescension and kindness are here!-That the Lord will do all this! Lord, what is man that thou shouldest magnify himthat thou shouldest set thine heart upon him!

Remember me, O Lord, with the favour thou bearest to thy people. "If I am a vine in thy vineyard, no one seems so low, so weak, so unflourishing, so unpromising as I am. Return, I beseech thee, O God-Look down from heaven-and behold and-Visit this vine."

JULY 24.-"The Father loveth the Son."-John iii. 35.

THIS is obviously spoken in a way of emphasis and distinction. "God is love." We find in him a love of common bounty-This leads him to provide for us as creatures that he has made; for the eyes of all wait on him; and he satisfieth the desires of every living thing. We find in him a love of benevolence, called in the Scripture mercy and grace-This regards us as fallen creatures, and appears in the provision he has made to relieve our guilt, misery, and helplessness. We see in him also a love of complacency-In this he respects us as renewed creatures. For complacency takes in approbation, and esteem, and delight: and this God can only feel towards the regenerate; for what fellowship hath righteousness, with unrighteousness, and what communion has light with darkness? But the Lord taketh pleasure in them that fear him, in them that hope in his mercy. And they stand in the same bond, and will share in the same condition with the Saviour himself-They are "jointheirs with Christ"-they" shall be glorified together." And therefore in his prayer for his followers, he says, "I have declared unto them thy Name, and will declare it, that the love which thou hast towards me may be in them."

Yet though the love of the Father to his people be the same with the love he bears to his Son, it is the same in kind only, not in degree-He is "the first-born among many brethren," and "in all things he must have the pre-eminence." There is therefore a peThis thion; "The Father loveth the Son." love is founded in three things. First, likeness. A measure of this resemblance is found in all Christians. Hence they are said to be "renewed after the image of him that created us in righteousness and true holiness." But the likeness is not complete. There are remains of depravity in all of them while they are here; and they acknowledge and mourn over their deficiencies. But he was the image of the invisible God: the express image of his person. "In him was no sin." The prince of this world came, but found nothing in him to work upon. The stirring up of the water brought up no mire and dirt, because there was nothing but purity at the bottom.