lation of Jesus Christ." He will then appear the second time without sin unto salvation. He will come in his glory, and all the holy angels with him. We shall see him as he is. He will be glorified in his saints, and admired in all them that believe. Then his grandeur will be acknowledged. Then his love, power, patience, and truth; his character as a Saviour; his tenderness as a friend; his dominion as Lord of all will be developed; and he will enter, accompanied by a glorious church, not having spot or wrinkle, or any such thing, a world where he will attract every eye, and engage every tongue; and saints and angels will unite with a loud voice, "worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing."

But what is to be expected at the revelation of Jesus Christ? "THE GRACE THAT IS TO BE BROUGHT UNTO YOU."

AUGUST 26.-"THE GRACE THAT IS TO BE BROUGHT UNTO YOU at the revelation of Jesus Christ."-1 Peter i. 13.

Two inquiries may here arise.

What does" the grace" here spoken of mean? It comprehends the fulness of the promise, "I will come again and receive you to myself, that where I am, there ye may be also"- His changing their vile bodies, and fashioning them like unto his own glorious bodyHis absolving and acknowledging them before an assembled world -His commendation; "Well done thou good and faithful servant" -His invitation; "Come ye blessed of my Father"-His placing them in a state of blessedness, which far transcends all our powers of expression and conception. After all our knowledge derived from Scripture and experience, it doth not yet appear what we shall be-" Eye hath not seen, nor ear heard, neither have entered into the hearts of man, the things which God hath prepared for them that love him." It is a glory which shall be revealed.

But why is it called grace? Why is it not said "The glory that is to be brought unto you at the revelation of Jesus Christ ?" May it not be first to exclude merit from all share in attaining it? There is only one Being who reigns in heaven by his own right. Jesus deserved his throne, and could claim it on the ground of worthiness. But we are not worthy of the least of all God's mercies. How then could we claim an immensity, an eternity of riches and honour? If we look for a reward, it must be a reward of grace. Our work bears no proportion to the recompense. If our obedience was perfect, it could not be meritorious, because it is due to God: but our services are really full of defects and defilement, and therefore if they were dealt with according to their desert, they would be rejected. To which we may add, that all our good works are performed in the strength of the Lord: we live and walk in the Spirit. Every one therefore that knows himself, will say with the Apostle, "By the grace of God I am what I am not Í, but the grace of God which was with me." And we are sure the top stone of the spiritual temple will be brought forth "with shoutings, crying, grace, grace unto it."

And secondly, may it not be so called to show the identity of

grace with glory? They are not only so intimately and inseparably connected, but so greatly resemble each other, and are so essentially the same, that the one is interchangeably used for the other in the Scripture. Thus Paul calls glory grace, when he says, "We are changed into the same image from glory to glory, as by the Spirit of the Lord;" meaning advancement from one degree of glory to another; or as it is elsewhere expressed, being "renewed day by day," or going "from strength to strength" in the divine life. And here Peter names glory grace. In fact, grace is glory in the bud, and glory is grace in the flower. Grace is glory in the dawn, and glory is grace in the day. But the morning and noon are produced by the same sun: and the bud and flower issue from the same plant.

Let us remember this-That glory is nothing but the completion of what grace begins. It is the perfection of those principles, dispositions, services, and enjoyments by which Christians are distinguished even in this world. Have we anything of heaven in us already? It will be a state of sinless purity-Do we delight in holiness now? It will consist in the society of the godly-are they our dearest companions now? Death changes our place, but not our state, not our nature. The change to a Christian, is a change not in quality, but degree. He has the foretastes of the bliss; the firstfruits of the harvest; the earnest of the inheritance-" He that hath wrought us for the selfsame thing is God, who hath also given to us the earnest of the Spirit."

What then is our duty in the prospect of the event? For the grace that is to be brought unto you at the revelation of Jesus Christ, "GIRD UP THE LOINS OF YOUR MIND, BE SOBER, AND HOPE TO THE END."

AUGUST 27." GIRD UP THE LOINS OF YOUR MIND, BE SOBER, AND HOPE TO THE END for the grace that is to be brought unto you at the revelation of Jesus Christ."-1 Peter i. 13.

66

In

OUR duty with regard to this event is expressed three ways. First, confirmation of principles-" Gird up the loins of your mind." The loins are the seat of physical strength. It is said of Behemoth, his strength is in his loins." If the loins of a man yield, nis body soon fails. When therefore he is weary, nature instinc tively teaches him to put his hands on his loins, as if to support them. And hence the bandage or girdle worn about the loins by those who would prepare for strenuous exertion of any kind. reference to which says another Apostle, "Let your foins be girt about with truth." It is not necessary that a man should make up his mind firmly upon every inferior opinion; but if he be loose in his leading principles in religion he will never excel. There may be a foundation without a superstructure; but there can be no solid and safe superstructure without a foundation. Wherein does the profiting of those appear who think it is a matter of little importance what a man believes? And how do we read the Scriptures? Buy the truth and sell it not." "Exhorting them to continue in the faith." "Be not carried about with divers and strange doctrines, for it is a good thing that the heart be established with grace."

Secondly, temperance of attachment-"Be sober." Some would think to enforce such an article as this was not preaching the Gospel-and it may not be preaching their gospel: but when Paul spake "concerning the faith in Christ," he "reasoned concerning righteousness, temperance, and judgment to come. Others think this order only regards excess in eating and drinking. Sobriety intends nothing less than this, but it comprehends nuch more, at least in the Scripture. One would suppose that common decency, and a regard for life and health, would restrain a man from gluttony and drunkenness. But a Christian is to moderate all his appetites and passions. He is not to be indulgent in sleep; nor suffer this downy foe to rob him of so much of his time. He should consider sleep an infirmity rather than a privilege. It is humbling to think of dying half our time to be alive the rest-Angels are nobly free from this mortifying necessity. We should be sober in all our affections and pursuits as to earthly things. Our Lord speaks of our hearts being overcharged, not only with surfeiting and drunkenness, but the cares of this life-These may morally intoxicate. And as wine oppresses the senses, disturbs reason, and hinders us from any thing useful; so worldly anxieties besot the mind, and unfit us for every good word and work. Paul exhorts "young men to be sober minded." And we see how well they are exemplifying this-How suspicious they are of their own judgments-How dis posed they are to consult the aged and the experienced--And how backward they are to decide or speak upon every difficult subject! He also admonishes women to "adorn themselves in modest apparel, with shamefacedness and sobriety!" And how well it is to see this also so fully verified" in women professing godliness."

Thirdly, constancy of expectation-"And hope to the end." There is nothing more desirable or necessary than this. We not only rejoice in hope; but "we are saved by hope." It keeps our hearts and minds from the allurements and seductions of the world: and it sustains us in trouble; being, as an anchor of the soul, both sure and steadfast. Where is the Christian but has often said

"Amidst temptations sharp and long,
My soul to this dear refuge flies;
Hope is my anchor firm and strong,

While tempests blow and billows rise."

Yet it is no easy thing to maintain the full exercise of hope; espe cially under those trying dispensations, which seem as if the Lord was angry with us to destroy: and also under a sense of our unworthiness, arising from our unprofitableness and deficiencies. These ought to humble us; but we must not cast away our confidence, which hath great recompense of reward. There is enough to bear up our hope in every change of condition, and under every moral infirmity, in the promises of the Gospel, and the fulness of the Redeemer. And the time of trial is limited. Though we are to hope to the end, the end is not far off; " for yet a little while, and he that shall come will come, and will not tarry." Then the burden will be removed from the shoulder. Then the warfare will be accomplished. Then we shall be with him, where he is to behold his glory, and be filled with all the fulness of God. "Be pa- I

tient, therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh."

AUGUST 28.-" And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper."-Psalm i. 3.

THE heir of this promise is described in the preceding verses: "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night." "He" is the person whose condition and prospects are here displayed by images the most pleasing and instructive.

"He shall be like a tree planted by the rivers of water"-Here we see how he came to be found in a situation so favoured. He was not there naturally, but " planted" there. And this was done by a Divine hand: "for they shall be called trees of righteousness, the planting of the Lord, that he might be glorified."

But see the advantage of the situation itself-He is planted "by rivers of waters." It means an affluence of resources necessary to growth. The deficiencies of Christians cannot be charged on Christianity. They are not straitened in their condition, but only in themselves. These rivers of waters mean two things. First, the means of grace. Though these would not be efficient of themselves, there is a subjective suitableness and tendency in them to do us good; and they are appointed for this very purpose; and we may look for the Divine blessing in the use of them. They who undervalue prayer, reading the Scriptures, private meditation, Christian intercourse, the preaching of the word, and the table of the Lord, show little concern for soul-prosperity: but they who are diligent in the proper use of them will be fat and flourishing, and not only have life, but have it more abundantly. Secondly, the Spirit of grace. Divine ordinances are good, but Divine influences are better. Every Christian has what the Apostle calls "the supply of the Spirit of Jesus Christ." And so ample and rich as well as necessary is this supply, that we are said to "live in the Spirit," and "walk in the Spirit," and to be "filled with the Spirit."

Of such a privileged individual three things are here spoken. First: "He bringeth forth his fruit in his season." From a tree planted in dry and scorching sand it would be unreasonable to look for produce; but not if planted by rivers of waters. As God provides for the fertility of his people, he expects it, and he is not disappointed. They have all the fruit of the Spirit; love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance. He finds it indeed in various degrees; for all the trees are not of the same size and age; but there is not one barren among them. A tree has his time for bearing; and it is enough if he bringeth forth his fruit in his season, his natural, proper, and appointed season. So it is with a Christian. He is required indeed to be always

abounding in the work of the Lord; but this does not hinder the special claims of particular periods. As we have opportunity we are to do good. We are to be humble when we are applauded; to be liberal when riches increase upon us; to possess our souls in patience in adversity: and under bereavements to say, the will of the Lord be done.

Secondly, "his leaf also shall not wither." The leaf is a part of the composition of a tree in its perfect state. It is produced and nourished by the same sap that feeds the fruit. It even aids the fruit by moisture and by shade, and adds to the beauty of the tree, which without it, would appear naked, cheerless, and uninviting. We read of trees whose leaves are for healing. The leaves of others afford a covering from the heat, so that persons may sit under their shadow as well as partake of their fruit. Here we approve of the application of "the sweet Psalmist" of our Israel.

"Green as a leaf, and ever fair,

Shall his profession shine;
While fruits of holiness appear
Like clusters on the vine."

In trees bearing fruit, leaves are not sufficient without it; but as accompaniments, and additions they are valuable. A form of godliness is nothing without the power, but the power cannot properly dispense with the form. When profession results from principle it is not ornamental to religion, but useful to ourselves and others. And when the Christian appears what he really is, when he not only gives himself to the Lord, but to his people, by the will of God; when he not only believes with the heart, but confesses with the mouth, and holds fast not only the reality but the profession of his faith without wavering, he is the tree whose "leaf also shall not wither." We have evergreens; but none of our fruit-bearing trees are such. All these with us at the approach of winter drop their verdure, and remind us of our decay and mortality. "We all do fade as a leaf." But in warmer climes there are trees which retain their foliage by constant and fresh vigour all the year. And there are Christians that exemplify this. The profession of many is undurable: it has no root in themselves; it is not sustained by any internal and vital succour: it is influenced only by outward excitements which often fail; and thus even all their pretensions are given up. But God puts his Spirit within his people, and thus causes them to walk in his statutes. The water he gives them is in them, and springs up into everlasting life. One of the finest sights in the world is a Christian at the end of a long course with an unsullied reputation, not only sincere, but without offence, and still alive to the things of God-His hair may be white, but his leaf is greenand the hoary head is a crown of glory being found in the way of righteousness.

Thirdly; "whatsoever he doeth shall prosper." Here the metaphor ends. Exertion cannot be ascribed to a tree. Some indeed would carry on the figure, alleging that the word "doeth" admits of being rendered "beareth;" and so they would read, " And whatsoever he beareth shall prosper," that is, it shall not be blasted or blighted, but shall reach maturity. But this had been previously insured. Our translators saw no propriety in this change. They