ChristiansUnite Forums

A Devotional Commentary on the Gospels

Arranged for family devotions, for every day in the year.
By Favell Lee Mortimer (1802—1878)

This book is a clear, sweet and practical commentary on the life of Christ. It is intended for reading during family worship, or for personal devotional reading. Though it has some theological flaws which we do not endorse, in the main it is very profitable and Christ-centered. This book may be used with children as young as six or seven. Adults will find it to be both challenging and comforting.

    Can there be any account in the world so interesting to us as the history of our Lord and Savior, while he spent thirty-three years upon earth? There were people with him who heard his sayings and observed his actions. Four holy men, as you are aware, wrote accounts of his life. It might well be supposed that these histories would not contradict each other, for they were all true. But the writers not only wrote what they knew to be true—the Holy Spirit instructed them what to relate. They were inspired of God. When we read their writings, we read the words of God himself. With what reverence should we attend! As some of these four Evangelists related one event, and some related another, it is interesting to place their accounts together, endeavoring to observe, as well as we can, the order of time in which the events occurred. Such an arrangement is called a "Harmony of the gospels."

    We shall begin with the words of John, because he speaks of Jesus before he came into the world, even when he was with his Father in heaven. We shall find that the Son of God made the world. He did not appear in it as a man, until four thousand years had rolled away; but long before he came, he was promised by God, and described by the prophets, such as Moses, David, Isaiah, and many others—of whom Malachi was the last.

    At length he appeared, and fulfilled all that had been said of Him.

    Let us read of Him, as of one that came into the world to save us. Everything that concerns him is of the greatest importance to us; for if we do not believe on him, and love him above all, we shall perish forever. Let us, therefore, always before we read, lift up our hearts to God in prayer. "O Lord, grant unto us your Holy Spirit, that our souls may be saved by the knowledge of your blessed Son!"

    We shall not always meet together to worship God as we do now. A day will come when each of us will unite with the rest in reading and prayer for the last time.

    But if we believe in Jesus, we shall not part forever. We shall meet again in Heaven. Then how delightful it will be to look back upon the time, when as one family, we used to assemble to hear about our beloved Lord. Many hours which we spent below may then be remembered with regret; but not those precious moments devoted to hearing about Him, whose presence will make us happy through eternity!

SEPTEMBER 1

John 12:34-36. Christ exhorts the people to believe while they have the light.

While ministers are preaching, their hearers are often answering them in their own minds. Satan never fails to suggest objections against the truth to all who are willing to listen to his whispers. He did not fail to attempt to extinguish the light of the truth when Jesus held it up. When those affecting words were pronounced, "And I, if I be lifted up from the earth, will draw all men unto me," the people, instead of receiving the truth, objected, saying, "We have heard out of the law that Christ abides ever; and how say you, 'The Son of Man must be lifted up;' who is this Son of Man?" This objection was not urged in a right spirit. If it had been meekly proposed, the gentlest of Teachers would have solved the difficulty. He could easily have explained it by saying, "The Son of man will be lifted up on the cross—then rise to live forever." The people were right in saying that the law had declared that Christ abides ever, because it is written in Ps. 41, "You set him before your face forever;" but they were wrong in the conclusion they drew. How diffident and humble we ought to be when we speak on divine subjects! Our understandings are so feeble, that we fall into mistakes continually. Our only hope of obtaining wisdom is by waiting with meekness on Jesus to be taught—"He will guide the meek in judgment."

Instead of answering the cavils of the people, the Lord gave them a solemn warning. He saw with sorrow that they were wasting the little time during which they would enjoy his instructions. Therefore he said, "Yet a little while is the light with you." They knew not how very little while that light would shine. If these words were uttered on the day of our Lord's arrival in Jerusalem, (that is, on Sunday evening,) then there remained only three days more for him to teach, and for the people to learn. On Thursday it appears all classes were engaged in preparing the Passover, and on Friday in gazing on the crucified Savior. After that day none saw him but his own disciples. He taught the people no more.

Who can tell how long he may retain the light he now enjoys? A child who has a godly parent knows not how soon that parent may die, and how soon the voice may cease that now prays so often with him, and so much oftener for him! There are many who would tremble if they knew how shortly their only opportunity of salvation will end.

A minister who was preaching on the words, "Seek the Lord while he may be found," observed, "There may be some here who, if I had preached tomorrow instead of today, would then have been in that place where, if they sought the Lord, they would not find him."

A farmer's laborer was deeply impressed by the sermon, and sought the Lord that very night. The next morning, as he was with his horses in the field, one grew restive, and, in rearing, struck him with the iron harrow on the temple, so that he died. Had that man delayed to seek the Lord but one day more, he would have been forever in darkness. With what feelings must lost spirits remember the last opportunity they neglected, the last sermon they disregarded, the last conviction they suppressed!

September 2

John 12:37-41. Some refuse to believe.

"He has blinded their eyes, and hardened their hearts." These words have perplexed many minds. Does a merciful God blind the eyes of his creatures? We thought it was He who took away the heart of stone, and gave the heart of flesh. And so it is. All good comes from him, and nothing but good. But it is good to inflict righteous judgment, and there is a sin for which blindness is a righteous judgment. When men love darkness rather than light, and obstinately refuse to come to the light, at length God blinds their eyes. For what use is sight to those who abide in darkness? Jesus came a light into the world; but there were many whose deeds were evil, and who refused to come to the light, lest their deeds should be made manifest. It was these whose eyes were blinded, and whose hearts were hardened, so that they could not see with their eyes, nor understand with their hearts. The dayspring from on high visited them, to guide their feet into the way of peace, through the tender mercy of their God—but they turned away from the glorious light—from that light which fills all heaven with joy. How it must have astonished angels to see men turn away from the Son of God!

Isaiah once beheld his glory in the temple. He beheld the Lord Jehovah sitting upon a throne high and lifted up, attended by the seraphim, who cried one to another, "Holy, holy, holy is the Lord of Hosts, the whole earth is filled with his glory." This was the glory that Isaiah saw. The apostles also saw the glory of the Son of Man; but it was displayed in a different manner. They beheld one clothed in flesh, yet possessed of divine power—they saw him suffering insults and injuries, and yet conferring benefits, and promising blessings. The glory of the Son of God did not shine more brightly from his heavenly throne than it did through the veil of a human form.

But the blind in heart could not behold this glory. None saw it but those whose eyes God had opened. There is no calamity so great as to be blind to the glory of the Redeemer. When we see a very enchanting sight, then it is that we pity the blind. When we look upon the beauties of the opening spring, or the splendor of the setting sun, then we feel compassion for those who can never be cheered by such lovely sights. When we behold the countenance of a dearly-beloved friend, a parent, or a child, then, above all, we feel for those who can never be delighted by seeing the objects of their fondest affections.

And when is it the Christian feels most for the blind world? When he contemplates the glories of his Savior, when he meditates upon his power, and faithfulness, and love, and thinks that there are men who never beheld these glories—who never will behold them—who do not desire to behold them. Though the wicked shall see the Son of man come with power and great glory at the last day, yet they shall never comprehend his greatest glory—which is his goodness. Moses once prayed, and said, "Lord, I beseech you show me your glory;" and God answered, "I will make all my goodness pass before you." And then he proclaimed his name as the merciful, gracious, patience God, who forgives iniquity, transgression, and sin. This is the glory which believers behold with so much satisfaction, but which unbelievers cannot see. In another world they will feel the power of God, and, like the devils, tremble beneath its weight—but they will never, never know the God of love.

September 3

John 12:42, 43. Many who believe, refuse to confess Christ.

It is very profitable to observe what temptations have overcome men in past times. None can estimate the force of temptation, excepting those who are actually under its influence. Even those temptations by which we ourselves have once been overcome, appear feeble and insignificant when we are removed from their power. We have read of a young ruler who refused to follow Christ because he had great possessions. Now we read of many rulers who refused to confess him, because they loved the praise of men more than the praise of God. What various reasons men have for not doing the will of God! But there is not one of all those reasons that will appear a strong one at the last day. "We cannot," thought these rulers, "confess that Jesus is the Son of God, lest we should be put out of the synagogue." There was a beggar born blind who endured the trial; why could not they endure it? When he was cast out, the Son of God found him and revealed himself unto him. Had those rulers acted as he did, they would have been comforted as he was. One word from the Son of God could impart more peace to the heart than the plaudits of a whole multitude, or the praise of the whole Sanhedrin. But it appeared to these rulers an insupportable calamity to be put out of the synagogue. Not to be allowed to approach within an arm's length of any person, or to eat and drink with any for thirty days, was a trial they would not encounter. Then if, at the end of thirty days, they continued to confess Christ, a curse would be pronounced on them in the midst of the congregation, accompanied by the extinguishing of lights, and the sounding of trumpets. Then would follow destitution, and desolation, and disgrace. They would be deprived of their property, forbidden to hire or to be hired, to buy or to sell, to teach or be taught; when they died stones would be cast at their coffin, and none would follow them to the grave.

These things were sufficient to terrify a human heart; but yet what were they all, compared to the woes God will inflict on the unbelieving and the fearful! Not to be permitted to approach our fellow-mortals is not so dreadful as to be separated from saints and angels and God and Christ forever and ever. The sudden darkness in the synagogue, and the clangor of trumpets, could not be as appalling as the darkness of the sun at noonday, and the sound of the last trumpet!

But though these rulers believed that Jesus was the Christ, they did not believe with the heart. They did not love him. They loved men more than God; therefore they loved the praise of men more than the praise of God. It is possible that a true believer may be tempted to deny his Lord—but then he will not continue in the sin. Peter denied Christ; but one "kind upbraiding glance" brought him to repentance, and made him go out and weep bitterly. These rulers were not like Peter. They could bear to see their companions insult the Lord day after day, and yet never take his part—they could bear to hear them plotting his death, and yet be silent. They were content to be on good terms with his enemies, and not to be counted among his friends. Could they have done this had they loved him? O no! had they loved him they would, on some occasion, have betrayed their feelings. Nicodemus could not sit in the Sanhedrin and hear the Lord calumniated. He exclaimed, "Does our law judge any man before it hear him, and know what he does?" and thus he brought upon himself the derision of the assembly. Could an affectionate son hear his father insulted day after day, and never show by word or look how deeply he was wounded!

Perhaps we never hear men speak openly against Jesus himself. But do we not meet with many who speak against his laws and his people? It is before such persons that we are called upon to confess him. If we do not seem to approve of worldly amusements, if we show an attachment to truly religious people, if we refuse to smile at sin, and to admire what the world admires, the enemies of Christ will hate and despise us. Are we willing to bear their hatred and contempt for our dear Master's sake? Is Christ's approbation dearer to us than the world's admiration? These are signs that we love the Lord, and that he loves us; and that he will confess us when he comes in his glory with all his holy angels.

September 4

John 12:44 to end. Christ declares himself to be the light of the world.

The most glorious light that ever shone upon this world was now about to set. While his beams were still visible, a voice was heard saying, "I am come a light into this world, that whoever believes in me should not abide in darkness." This is the last invitation to an unbelieving world recorded as uttered by our Lord before his crucifixion. We know that he preached the gospel daily during the short remainder of his life of suffering; but we are not informed what other invitations he made; though we are informed of many parables he related, of many answers he gave, and of many warnings he uttered.

What infinite love breathed in this invitation! Jesus came a light into the world, not for his own happiness, but that whoever believed in him should not abide in darkness. He had beheld the world lying in darkness; he had pitied their dreadful state—and had consented to penetrate the dismal recesses of their abode, that he might bring to them the light of life.

How gloomy this world of sin must appear when viewed from those sunny heights where the saints abide! But darkness is not only gloomy, it is unwholesome. Plants cannot grow in the dark. It is only the boughs that drink in the light of day, that bring forth leaves and fruit. The flowers turn their lovely heads to the sun, and every branch bends forward to meet its rays. As soon as the infant has strength to open its tender eyelids it begins to seek the light. Those poor babes who are reared in dark alleys show by their pale and sickly looks that they have been deprived of the light that makes the whole creation bloom and rejoice. Darkness is dangerous as well as unwholesome. The traveler in the desert, if he is benighted, is exposed to pitfalls and wild beasts. The prince of the power of the air exercises his power in darkness; there he lays his snares; there he watches for his prey.

It was to relieve men in this deplorable state that the Son of God was manifested. He is the brightness of the Father's glory, and the express image of his person; therefore he said, "Whoever sees me sees him that sent me." The King eternal, immortal, invisible, dwells in light which no man can approach unto; but his Son was veiled with flesh, and sent forth into the world clothed in such mild beams that men could approach him. But if men still loved darkness rather than light, if they shut their eyes upon the Sun of righteousness, and retired farther into their dark retreats, what would become of them at last! The words which Jesus spoke would judge them at the last day. That word, "I am come a light into the world, that whoever believes in me should not abide in darkness," that very word will judge all those who, having heard it, have not come unto the light. For when Jesus comes again he will not save the world. He will only save his people, and he will judge the world. All the invitations which the world have received are recorded, and will be brought forward at the last day. They may forget the sermons they have heard, the chapters they have read; they may forget the faithful expostulations of their pious friends, and the fervent prayers of their fond parents, but God does not forget them; for all these means of grace were arranged by Him in his eternal counsels with his Son. He determined what they should hear, and He observes how they hear. The sinner's heart will thrill with terror when his Judge inquires, "Why did you not come unto me? Then you might have had light. Why did you abide in darkness?" What reason can a sinner give for abiding even one day in darkness, when light is come into the world? There is not a single soul who hears this invitation who might not enjoy light this very hour, if he would but lift up his heart to the Savior of the world with this earnest cry, "Enlighten my darkness, O light of life."

September 5

Mark 11:11-19. Christ curses the barren fig-tree.

Such is the history of the manner in which our Lord spent one of the last days before his death. It was, as we believe, on Sunday that he entered with triumph into Jerusalem. On the evening of that day Mark records that he looked round about on all things, and then went to Bethany with the twelve. And what did those holy eyes behold when they looked round about upon the temple? They must have looked upon the smoking sacrifices, upon the burning lights, and upon the white-robed priests. But these sights cannot have imparted joy to the Savior's heart; for he knew how those sacred ordinances were profaned by an unbelieving nation.

How sweet must the calm of Bethany have seemed after the tumult of Jerusalem! That lovely village, embosomed among the fruitful trees that adorned the foot of Olivet, contained some of the Lord's most devoted followers. Whether he spent the night in solitary prayer on the mountain, or whether he slept beneath the roof of some beloved disciple, we know not. However engaged, he was hid from the pursuit of his enemies. For it is said in John's Gospel concerning this period, "These things spoke Jesus and departed, and did hide himself from them." (12:30.)

On the morning of the next day, (which, we believe, was Monday,) the Lord again repaired to the scene of labor and conflict, to the temple at Jerusalem. The distance was about one mile and a half, and the way lay through a fertile valley, close by the Garden of Gethsemane, and over the brook Kidron. As the Savior walked he was hungry; for he had probably left Bethany at an early hour, and without taking refreshment. His hunger reminds us that he had a body like our own, and was subject to all our infirmities except sin. It was at this moment he beheld a fig-tree having leaves, and he approached it, but, finding no fruit upon it, he cursed it, saying, "No man eat fruit of you hereafter forever." There is one thing in this account which it is difficult to understand. Mark observes, "The time of figs was not yet." It is natural to inquire, "Why did the Savior expect to find figs before the season was arrived?" This difficulty has been explained. There is a kind of fig-tree which always has leaves, and always bears fruit. The common sort of fig-trees in the early spring neither bear leaves nor fruit. When our Lord beheld afar a fig-tree having LEAVES, he knew it must be of the kind that bears fruit at all times; and when he found none, he cursed it for its barrenness.

But surely there must have been some deep meaning in this action; for a tree can neither deserve cursing nor blessing. It must have been to teach his apostles who then heard his words, and us who now hear them, that Jesus cursed the tree. This tree afforded an apt emblem of the Jewish nation. The leaves of a tree drink in air and moisture, and promote its strength and fruitfulness. The sacred privileges bestowed on the Jews may be compared to leaves. But when the Son of God came looking for fruit, he found none—no repentance—no faith—no love—no holiness—for though there were a few who believed, the nation, as a nation, believed not. He did not expect fruit from the Gentiles, for the time of figs was not yet come with them; but he had a right to expect much from those to whom he had given much.

When he entered the temple again that day, he found the buyers and sellers engaged in their profane traffic. It seems, from this account, that after having been driven away the evening before, they had returned to their old practices, and that the Son of man showed his power again in casting them out.

Jesus passed the day in teaching the people, while maliciously observed by the scribes and chief priests. And, when evening was come, he went out of the city, and sought again to hide himself from his enemies in his favorite retreat. Thus closed another of his few remaining days of sorrow. It seemed as if he spent his strength for nothing, and in vain; but his judgment was with the Lord, and his work with his God. (Is. 49:4.)

Do those who labor for our souls, whether they be ministers or friends, look in vain for fruit? May the Savior's dreadful sentence prove a warning to us. God can say to a man, as well as to a tree, "Let no man eat fruit of you hereafter forever." Is there anyone who could bear the prospect of never being a blessing throughout all the ages of eternity? Even those who are useless and hurtful now, hope that they shall one day be different. But opportunities are rapidly passing away. The trees, that are now bearing the lovely fruits of praise and holiness in the paradise above, began to bring forth fruit unto God when upon earth. Even that malefactor whose Christian course lasted but an hour or two, brought forth good fruit in his believing prayer to Jesus, and in his faithful reproof of his fellow-sufferer; while the aged apostle Paul was like a tree whose boughs are pressed to the earth under the weight of a fragrant and delicious load. Have we begun to bear heavenly fruit? If not, when shall we begin? Let us not delay—we cannot tell how soon God may fix our state forever.

September 6

Mark 11:20-26. Christ and his disciples pass by the withered fig-tree.

After having passed the night in Bethany, the Redeemer, with his little band, left his retreat to resume his labors in Jerusalem. In the course of their walk a very impressive object met their sight. It was the fig-tree that had been cursed the morning before. On passing by the fig-tree in the evening, the darkness must have prevented the apostles from seeing it; but the morning light revealed its withered state. Peter called the attention of his Lord to the circumstance, by saying, "Master, behold the fig-tree which you cursed has withered away." From this remark we are led to conclude that the curse pronounced by the Lord did not produce an immediate effect upon the tree, but caused it gradually to consume and to perish. The apostles, who knew the reason for its withered state, must have looked upon it with feelings of awe and astonishment. They had never before seen such a display of their Lord's power. They had seen life bestowed by his word, but never had they seen even the life of a tree TAKEN AWAY. Had the Son of God exercised his power as he might have done, his enemies had long before been blasted by the breath of his nostrils—for it is God who kills, as well as makes alive. But he refrained from executing judgment, for He came to draw sinners to himself by the riches of his goodness, and not to appall them by the terrors of his hand. But it was well that his apostles should have proof that he could destroy his enemies. They would soon be exposed to a tremendous trial of faith. They would behold their Master apparently overpowered by men. The remembrance of the fig-tree ought to have convinced them in that terrible hour that he could have dried up the arms stretched out to take him, and struck mute the tongues that rose in judgment against him.

Nor was it Jesus alone who had power to subdue his enemies. He promised similar power to his apostles, even power to wither fig-trees and remove mountains. Matthew thus records the Lord's answer—"Verily I say unto you, if you have faith and doubt not, you shall not only do that which is done unto the fig-tree, but also if you shall say unto this mountain, 'Be removed, and be cast into the sea,' it shall be done." Matthew 21:26. It is evident that trees and mountains represent the difficulties and trials of the Christian life. By faith they may be overcome. The apostle Paul triumphed over the messenger of Satan sent to buffet him, and through faith learned to take pleasure in infirmities, reproaches, necessities, persecutions, distresses, for Christ's sake, because he found the grace of God sufficient for him. (2 Cor. 12:10.)

It is by believing prayer that such victories are attained. Therefore the Lord gave his apostles some directions concerning prayer. He knew they were going to spend another day exposed to the malice of wicked men, and he warned them against cherishing an unforgiving spirit, by saying, "When you stand praying, forgive, if you have anything against any—that your Father also which is in heaven may forgive you your trespasses." There are few who are not sometimes injured or insulted. It is not enough for us to endeavor to banish the thoughts of our enemies from our minds, we must think of them for the purpose of asking, "Have I forgiven them?" We must mention them in prayer as objects for whom we especially desire mercy. One who has himself been forgiven by God will be enabled to forgive others. The spirit of revenge may arise occasionally in his heart; but the remembrance of what has passed between Jesus and his own soul will quench the vindictive feeling, and will make him desire to meet even his enemies in glory, and to live with them forever in love.

September 7

Matthew 21:23-32. The Elders question Christ concerning his authority.

We are now beginning to read the account of the last two days of our Lord's public ministry—the Tuesday and Wednesday before his death. There are very ample records of the conversations he held on those days. None who heard him, knew that he would so soon cease to speak on earth; but we know that these were his last warnings.

Early in the morning he arrived as usual at Jerusalem, having conversed with his disciples on the way concerning the withered fig-tree, and the power of faith and prayer. He found his enemies much enraged against him, both on account of his words and his doings. They had witnessed the buyers and sellers, at his command, leaving their accustomed posts. The sight was a reproach to those who had so long allowed the profanation of the house of prayer. Having consulted together, they proposed a question which they imagined he could not answer without furnishing them with a new accusation against him—"By what authority do you these things?" If he should reply, "By the authority of God," then they resolved to accuse him of blasphemy; and if he said, "By my own," of rebellion. But the wisdom of the Lord easily confounded the cunning of men. He answered by proposing a question they could not answer. Therefore they were compelled to reply that they did not know whether John the Baptist was a true prophet or not. What a confession for teachers of religion to make! All who hear it might naturally conclude that those who did not know whether John were a true prophet, might not know whether Jesus was.

But while his enemies were suffering under the confusion of their defeat, the Lord related a parable, which must have confounded them still more. There were often gathered around the Savior a class of persons whom the Pharisees considered as the dregs and scum of the earth. They were penitents who had once led wicked lives; they were such persons as the rich tax-collector and the weeping sinner. Once they had openly disobeyed the command of their God, and had insolently answered, "I will not;" but afterwards they had repented; while the Pharisees, with all their professions, had never yet really obeyed the will of God. It was easy to say which of these characters was the most guilty. Even if the open transgressors had never repented, they would not have been so wicked in God's sight as the false pretenders to religion. But they had repented, and, therefore, they were fully forgiven, and were as much beloved by God as angels that have never sinned. Their repentance added greatly to the guilt of the Pharisees, for the very sight of these penitents ought to have convinced them of their own need of repentance.

But the proud have no feelings to vent at the feet of Jesus. There is no sin that hardens the heart so much as pride. Open sins, though they expose to shame and misery in this life, sometimes render men more willing to humble themselves before God. A liar, who blushes because of the lies he has told, will, perhaps, listen to the voice of mercy, while the proud truth-speaker rejects it, because he rests upon his integrity. Of all sins let us most beware of pride. It is Satan's first-born. It possesses the wonderful faculty of occupying the space of any other sin which is cast out of the heart. If intemperance be cast out, then pride swells and fills the room that intemperance occupied before. Often pride will arise and by its own strength cast out some other vice, in order that it may have more room to grow in, and more food to feed upon.

Most of all, pride dreads the entrance of the Son of God into the heart. Then it knows its reign will be at an end. How it bars and bolts the doors of the heart, against the rightful owner! Yet Christ has broken through even these bars. Saul of Tarsus was a proud Pharisee, when Jesus spoke to him from heaven; but he became as lowly as that penitent tax-collector, who said, "Lord, be merciful to me a sinner."

September 8

Luke 20:9-19. The parable of the rebellious husbandmen in the vineyard.

In this parable the base conduct of the Jewish nation is plainly set forth. When the conduct of men towards God is represented in parables, we perceive its ingratitude and treachery more clearly than we did before. And why? Because there is no being whose claims are so little understood by men, as the claims of God.

Everyone will admit, that the lord of the vineyard had a right to demand a portion of its fruits, as rent, from the husbandmen. But God has a right to all our obedience, and to all our love. To him we owe all we enjoy, or ever can enjoy—indeed the very power of enjoyment comes from him. But how do men behave towards Him? In the same manner that these husbandmen behaved to their lord. They not only refuse to obey God, but are angry with those who reprove their disobedience.

Like these husbandmen, unconverted men become hardened in sin. The husbandmen treated the servants worse and worse. They beat the first servant, shamefully treated the second, and wounded the third. Thus sinners increase in wickedness—for every sin committed and not repented of, prepares for the commission of a greater.

If any of you who have been converted to God, look back upon your days of rebellion, you will perceive that you grew worse. There was some docility in your childhood—some fear of evil in your early youth—which were lost as you grew older. If God had not interfered by his grace, you would, by this time, have reached a higher pitch of iniquity than you ever before attained. There is even in the converted a tendency to return to their former state, and there is need constantly to apply to God for fresh supplies of His Holy Spirit, or, like a wheel upon a sloping bank, they will slide back into their old sins.

When the Savior had concluded the parable, he declared the punishment the lord would inflict on the husbandmen. "He will come and destroy these husbandmen, and shall give the vineyard to others." This prophecy was intended as a warning to the Jews, who had persecuted the prophets, and were now plotting the death of the Son of God. The people understood that the warning applied to themselves, for they exclaimed, "God forbid." If they had been as anxious to avoid sin as they were to avoid suffering, they would have escaped both. What must have been the expression of his countenance when Jesus looked upon those who had answered, "God forbid;" for it is said, "He beheld them?" It must have been a look that seemed to say, "Your sorrows are nearer than you suppose, and greater than you can bear."

He now changed the figure from a vineyard to a building, and alluded to a passage in Ps. 118, in which it is said, "The stone which the builders refused has become the head-stone of the corner." Great was the folly of the builders who knew not the value of the finest, firmest, most precious stone that had ever been hewn out of a quarry; and great would be their punishment. That stone, while it lay upon the ground, would be a stumbling-block, and those who fell over it would be broken; but it would not always lie upon the ground; it would be exalted, and falling upon the wicked, by the righteous anger of God, would grind them to powder. What does this short parable signify? When Christ was a man upon earth, those who rejected him sinned, yet not beyond the reach of pardon; but when he was exalted to God's right hand, those who continued to reject him perished eternally. The everlasting anger of God is represented by this expression, "It will grind him to powder." That blessed Savior who might, like a stone, be a support and defense, will become, if we refuse to believe in him, the instrument of our destruction. If we build upon him all our hopes for eternity, he will not fail us—but if we neglect him, he will crush us beneath the weight of his righteous indignation.

September 9

Matthew 22:1-14. The parable of the man without a wedding garment.

There is one circumstance concerning this parable which renders it peculiarly solemn. It is the last parable recorded, that our Lord related in public. There are others, which he related to his apostles in private, but there are no more written in the Bible which were spoken in the presence of the chief priests and the multitude.

This parable contains a description of all the different kinds of characters that were assembled round the Lord in the temple. Each of us who hears this parable now, may find in it his own character.

There were some who made light of the invitation to the wedding, and went to their farms and to their merchandise. These persons represent the worldly-minded and the indifferent. The great mass of hearers are of this class. They do not oppose the Gospel by argument; they do not persecute Christians by violence; but they treat serious subjects with levity, and give their hearts and minds to the world. They have various tastes; some are engrossed with business, others with society; some with learning and accomplishments, others with domestic duties and delights—but they all agree on this point,—they neglect the invitations of the Gospel.

There were certain persons described in the parable, who took the servants, and entreated them spitefully, and slew them. These, we know, must represent persecutors, such as the chief priests and scribes. The punishment that would soon be inflicted on the murderers of the Lord was plainly indicated by these words, "But when the king heard thereof, he was angry, and he sent forth his armies, and destroyed these murderers, and burned up their city."

The servants represent prophets, apostles ministers, and teachers, in all ages, who endeavor to persuade sinners to come to Christ.

The guests who accepted the invitation, signify all those who make a profession of religion.

The most remarkable character described in the parable is the man who had not on a wedding garment. It is the custom in the East, when royal feasts are given, to provide each guest with a robe of honor, and it would be considered a great insult, if any of those who came were to refuse to wear it. This man had neglected to put it on. The servants may not have observed the omission, or if they had observed it, they still permitted this rebellious guest to remain seated at the table. But when the KING came in to see the guests, he immediately expostulated with the transgressor. And what answer did the man return? What excuse did he make? None. He was speechless. Now every sinner has many excuses to offer for his transgressions, but he will not be able to bring them forward when he stands before the Son of God.

The wedding garment signifies that righteousness which Christ has promised to bestow on all who believe in him; it is the linen clean and white, spoken of in the Book of Revelation, (19:8)—it is the righteousness which is by faith of Jesus Christ. Every one might obtain this precious gift. It is offered to all. To refuse this gift is an insult to the King of kings. Are there any here who venture to appear before God in their own righteousness—in that righteousness which the prophet Isaiah compares to "filthy rags?" Are there any who know not they are wretched, and miserable, and poor, and blind, and naked, and who will not ask for the white clothing that Jesus offers to bestow? (64:6.) You may escape the observation of your fellow-guests,—you may elude the vigilance of the servants—but when the KING comes in to see the guests, you will be detected and cast out. All our religion will prove utterly worthless, if we stop short of true faith and real conversion. That unhappy man might as well have stayed away altogether from the feast, as have come there without a wedding garment. He would have had less trouble—less disappointment—less shame—and perhaps less weeping; for of all the lost, surely none will weep so bitterly as those who imagined to the last they were going to heaven.

 

September 10

Matthew 22:15-22. Christ replies to the Pharisees and Herodians respecting paying tribute.

Full of Satanic are and Satanic malice, the Pharisees approached the Lord, to ask him a question which they imagined he could not answer without exposing himself to danger. It was this. "Is it lawful to give tribute to Caesar or not?" Caesar was the Roman emperor who had conquered the Jewish nation. Could there be any doubt whether it was right to pay tribute or taxes to the monarch who ruled over them? There could be none, because God has commanded submission to rulers. But the Pharisees understood the law of God so ill, that they considered it was wrong to submit to a heathen governor. This was a false notion. It is true the Jews would never have been conquered by the heathen if they had been faithful to God; but being conquered, it was their duty to submit. We read in the prophet Ezekiel, that the Lord was once angry with the Jews for breaking their covenant with the king of Babylon. (Ez. 17:15.) The Pharisees did not venture openly to express their rebellious thoughts, for fear of incurring the displeasure of the Romans; yet they were so base as to wish to induce the Lord to endanger his life by uttering the very sentiments which they inwardly approved. In this malicious design they were assisted by the Herodians. These persons were called Herodians after Herod, the governor the Romans had appointed. They were not only willing to submit to the Romans in lawful, but also in unlawful matters. If the Roman governor gave a command contrary to the law of God, they would obey the governor and disobey God. We perceive, therefore, that the Pharisees and the Herodians had fallen into opposite errors. But the Lord's answer was like a two-edged sword. When Jesus said, "Render unto Caesar the things that are Caesar's," he reproved the secret notions of the Pharisees, and when he said, "Render to God the things that are God's," he reproved the avowed doctrine of the Herodians.

It is interesting to observe how the attempts of man to perplex the Son of God only drew forth new treasures of wisdom from his lips! How valuable is this rule, "Render unto Caesar the things that are Caesar's, and unto God the things that are God's!" It shows us that though all things belong to God, yet that some are more peculiarly his own. There are certain rights which God has given to kings. These rights we must render to them. Parents have certain claims upon their children, and children upon their parents. God does not require parents to neglect their children in order that they may devote all their time to his worship. It was very sinful in the Jews to refuse to support their aged parents, and to bring the money they ought to have bestowed on them to the priests, saying, "It is Corban, or a gift." (Mark 7:11.)

But if it is sinful not to render unto men the things which (by God's appointment) belong to men, how much more sinful it must be not to render unto God the things that belong to God? Yet it is in this point that we are the most negligent. The world thinks it but a slight fault to neglect their Creator. How many parents there are who render to their children the love that is due to them, but who render no love to God! There are children to be found who honor their parents, but who dishonor God; servants who obey their masters, but who disobey God; masters who act justly towards their servants, but deceitfully towards God; brothers and sisters who live in harmony with each other, but at enmity with God. Such persons may say, "I have done my duty; I have done nobody any harm." But what will God say to them? Will he not remember that they have trampled upon His rights? Will not broken Sabbaths, heartless prayers, neglected Bibles, rise up to condemn them? God has greater claims upon us than any other being can have. He created man in his image, bestowing upon him a reasonable soul and an immortal spirit. Therefore we are God's, because we bear his image, as the tribute money bore the image of Caesar. But God has not only created us; he has redeemed us. When Satan had taken us captive, Christ redeemed us with his precious blood, and now he says to each of us, "You are not your own; you are bought with a price; therefore glorify God in your body, and in your spirit, which are God's." (1 Cor. 6:20.) Have we given ourselves to the Redeemer? Is it our chief desire to do his will and to promote his glory? Or do we ungratefully spurn his authority, seeking our own pleasure and doing our own will?

September 11

Luke 20:27-38. Christ replies to the Sadducees respecting the resurrection.

Here is another instance of precious truth being uttered in answer to frivolous questions. What light is thrown upon the eternal state by these two sentences! "They are equal to the angels! All live to him."

The Sadducees did not believe that there would be any resurrection of the dead, because they did not understand how it could be. When they applied to Jesus they described a case which might have occurred under the Jewish law. The land of Canaan was divided into small inheritances. If a man died without a child to succeed him, God enjoined that his brother should marry the widow, and that if a child were born, he should succeed to the property of the deceased brother, and be considered as his heir. The Sadducees imagined that they had proposed a difficulty that the Lord could not solve; but by a word he exposed their folly. He declared that departed saints are "equal to the angels of God." Angels are not divided into families as men are; and glorified saints will not be connected in heaven with the relations they had upon earth. They will have connections, but not of an earthly kind. The pastor will rejoice to find again the flock he fed below. As Paul says to his converts, (1 Thess. 2:19,) "For what is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ at his coming?" The godly parent will find himself united in spiritual bonds to the children who were born the second time, in answer to his fervent supplications. The friends who bore each other's spiritual burdens up the hill of Zion, will walk together by the waters of life that gladden the city of their God. Spiritual bonds can never be dissolved. Now is the time to multiply these bonds. Some who knew upon earth few of the sweet ties of kindred will be bound by numerous sacred everlasting ties in heaven.

But Christ knew that the Sadducees denied not only the resurrection of the body, but the immortality of the spirit. Therefore he brought forward a proof of the eternal life of the pious dead; and he brought it out of those five books of Moses, in which alone the Sadducees professed to believe. God would not have said to Moses, when he spoke from the burning bush, "I am the God of Abraham," if Abraham had ceased to exist.

How glorious is the idea that all the saints are actually in existence! All those holy men whom we have read of in the Scriptures, all whom we have heard of, all whom we have known and loved,—they LIVE. They not only live; but are equal to the angels. We delight to think of our absent living friends, to imagine how they are now engaged, to hope they sometimes think of us, and will some day return to us; but while we are indulging these tender thoughts, they may be in pain and trouble; they may be entangled in sin, and wandering far from God. But with what confidence may we think of the pious dead! When we hear the sweetest strains of music, we may think, "Those sounds give but faint ideas of their feelings, as they pass from bliss to bliss." But though we know not the degree of their happiness, Jesus did. He had but lately left the blessed company above, and now he was going to die that they might live on forever, and that their number might continually increase. Once Abel was the only redeemed saint in heaven, but at length there shall be a multitude that no man can number, who will join in Abel's song, and say, "Salvation to our God, which sits upon the throne, and unto the Lamb." (Rev. 7:10.)

Ten thousand times ten thousand sung
Loud anthems round the throne,
When lo! one solitary tongue
Began a song unknown;
A song unknown to angel ears,
A song that told of banished fears,
Of pardoned sins, and dried up tears.
Not one of all the heavenly host
Could those high notes attain,
But spirits from a distant coast
United in the strain;
Until he who first began the song
(To sing alone not suffered long)
Was mingled with a countless throng.
And still as hours are fleeting by
The angels ever bear
Some newly-ransomed soul on high
To join the chorus there;
And so the song will louder grow,
Until all whom Christ redeemed below
To that fair world of rapture go.
O give me, Lord, my golden harp,
And tune my broken voice,
That I may sing of troubles sharp,
Exchanged for endless joys;
The song that never was heard before
A sinner reached the heavenly shore,
But now shall sound for evermore.

September 12

Mark 12:28-34. Christ replies to a Scribe concerning the greatest commandment.

It is not surprising that the Scribes admired the Lord's answer to the Sadducees, because they believed in the resurrection. They showed their admiration by exclaiming, "You have well said." Yet they did not give up the hope of entangling the divine Teacher by questions; and one of them made this inquiry, "Which is the first commandment of all?" The Scribes often disputed with each other on this subject, and some asserted that to offer a certain sacrifice, and others that to keep a certain fast, or to repeat certain prayers, or to bestow certain alms, was the service the most acceptable to God. How much the Lord's reply must have surprised them! Instead of selecting any one command as greater than the rest, he pointed to the root of all acceptable obedience, Love. He made only one distinction, and that was with regard to the objects towards whom love is to be exercised. These objects are "God and man;" and as God is infinitely greater than man, love to Him must be infinitely more important than love to man. Yet where love to God is found, love to man will always follow; but it will be a love very different from that selfish, capricious, and partial love which unconverted men feel for their friends and relatives.

The Scribe, who asked the question with the evil design of tempting the Lord, (as Matthew declares,) was convinced by the answer, and expressed his sentiments with cordiality and candor. He did not speak hypocritically when he said, "Well, Master, you have said the truth." No other of our Lord's tempters ever showed such readiness to receive instruction, and such frankness in avowing his convictions. He, who knew his heart, encouraged him by this commendation—"You are not far from the kingdom of God." He did not say, "You are in the kingdom of God." He did not say, as once he said to a weeping penitent, "Your faith has saved you." He did not say, as once he said to a dying thief, "You shall be with me in Paradise." Yet what he did say was very encouraging. In a world in which so many are as far from the kingdom of God, as the east is from the west, it is encouraging for a sinner to hear that he is not far from it. It is God alone that can draw a soul even to its borders—and it is our hope that if he bring it thus far, he will bring it farther still. To perish at the very barrier that separates death from life would be dreadful indeed. The shipwrecked mariner who perishes in the waves when in sight of the shore, seems in a more pitiable case than one who had not so nearly reached his native land and his beloved home.

Are we convinced that without love all the services we can offer to God are worthless? Even a human creature would not be pleased with our gifts, if he KNEW that we did not love him, and that we presented them only with the view of gaining a reward. And will God be pleased with interested services? How much has he done to win our love? He has given his only-begotten Son to die for our sakes. Is not that enough to melt the hardest heart? There can be no greater proof of the natural wickedness of the human heart than this—it finds it difficult to love God—to love the most lovely Being, the most gracious Benefactor.

Let none of us be satisfied with feeling we ought to love God. As soon as a spark of real affection for our heavenly Father is kindled in our hearts, then we are in the kingdom of God—then we are safe, then we are happy. Not so happy as we shall be when we love him more; but happier than the most prosperous worldling who does not love him. Our love can never entitle us to eternal life; Christ's blood can alone do that; but it affords a proof that we are the children of God, and that we shall dwell with him forever! for "Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that LOVE him." (1 Cor. 2:9.)

September 13

Matthew 22:41 to end. Christ questions the Pharisees concerning himself.

We have already admired the wisdom of the Lord's answers. We have now an instance of the wisdom of his questions. Though his enemies could not perplex him, yet he could easily perplex them. But his questions were not like theirs, frivolous; they were important. There is no subject more important than who Christ is. The Pharisees thought they knew, but they were profoundly ignorant on the subject. They knew, indeed, the meaning of the word "Christ." It signifies "anointed"—one set apart by the anointing of oil as priest and king. Jesus was the Christ, anointed of the Father with the Holy Spirit, the oil of gladness, to be priest and king forever. In the second Psalm there is a prophecy of this anointed one. "The kings of the earth set themselves and the rulers take counsel together against the Lord, and against his anointed (or his Christ.)" The Pharisees had read the Scriptures, and they knew that the Christ would come into the world, and that he would be born of the family of David. But they did not know that the Christ was the Son of God, as well as the Son of David. Therefore Jesus brought forward a passage from the Psalms, in which David calls the Christ his Lord. It is this, "The Lord said unto my Lord." (Ps. 110:1.) That is, "The Lord the Father said unto my Lord the Son." How could David's Son be David's Lord? This was a mystery hidden from the Pharisees. It is the great mystery of godliness. "God manifest in the flesh." It has been revealed to us. We know that from everlasting the Son has been with the Father in glory, and that in the fullness of time he was born into the world—the infant of a humble daughter of the royal David.

Thus he is at once David's Son and David's Lord. The Pharisees did not ask him to explain the passage he had quoted; for they were contented with their ignorance, and loved darkness better than light. But they will understand it when it is too late. The prophecy shall be fulfilled. "The Lord said unto my Lord, Sit on my right hand, until I make your enemies your footstool." Part of it has already been accomplished. Christ is now sitting at the right hand of God, but he has not yet come to make his enemies his footstool. With what dismay will those who once rejected him behold the Son of God when he appears in his glory! "Every eve shall see him, and they also that pierced him; and all kindreds of the earth shall wail because of him." That is, some of all kindreds shall wail, because some of all kindreds have rejected him. It was not the Jews only who said, "We will not have this man to reign over us;" it was not the Romans only who pierced him with a spear; there are many belonging to Christian nations who have crucified him afresh and have trodden him under foot. (Heb. 6:6; 10:29.) All who do not love him are his enemies, and shall be made his footstool. It is a fearful thing to fall into the hands of the living God. How terrible it must be to be trampled beneath his feet! Yet those who have trodden under foot the Son of God shall, if they do not repent, be trodden under foot themselves—for he has declared, "I will tread them in my anger, and trample them in my fury." (Isa. 63:3.) In that day he will save his people, and while he makes his enemies his footstool, he will exalt them to his own THRONE, for he has said, "To him that overcomes will I grant to sit with me in MY THRONE." (Rev. 3:21.)

September 14

Matthew 23:1-12. Christ warns the people against the pride of the Pharisees.

This is the last discourse recorded which our Savior uttered in the presence of his enemies. How alarming it is! Surely those sins must be very dangerous which called forth such warnings from the meek and gentle Savior! The first part of the discourse was not addressed to the Pharisees themselves, but to the disciples and to the multitude. The Lord warned them against imitating the example of their teachers. With regard to their instructions, this was the rule laid down. When the Pharisees sat in Moses' seat, that is, when they read the books of Moses in the synagogue to the people, then they were to be regarded. We know that their FALSE interpretations were not to be received; for our Savior on one occasion censured them for teaching for doctrines the commandments of men. (Matthew 15:9.) Therefore we perceive how we ought to understand the words in verse 3—"All, therefore, whatever they bid you observe, that observe and do." All the instructions they gave, which agreed with the word of God, the people were bound to observe, however wicked their teachers might be.

The Lord next commanded the people not to imitate the example of the Pharisees. "Do not you after their works." We are apt to imitate those we admire. The people admired the Pharisees exceedingly, for they could not detect their motive. It was PRIDE. All they did was to be seen of men; therefore all they did was abominable to God. The phylacteries (those strips of parchment on which texts of Scripture were written) were harmless in themselves, but the Pharisees wore them with the wicked desire of gaining admiration from men by an appearance of piety. The borders, or fringes on the garments, were even commanded by God in the law. In Numbers 15:38, the Israelites were desired to put fringes (or borders) on their garments, and upon the fringes a ribbon of blue, in order that when they looked upon it they might remember all the commandments of the Lord. Christ did not reprove them for wearing these borders, but for wearing them in order to be seen of men; neither did he censure them for sitting in the most honorable places at feasts or in the synagogue, but for LOVING to sit there.

It is natural for men to wish to be noticed and admired. Even Christians feel this desire, but they do not cherish it; no, they abhor it, and pray against it, and strive to overcome it. Whenever we feel mortified because we have been overlooked, or elated because we have been noticed, we should bewail before the Lord the pride of our hearts. Why is pride so offensive in God's eyes? Because it leads men to desire to be in the place of God. Pride is never satisfied. Were a man to gain the admiration of a hundred persons, he would wish to gain that of a hundred more, and his desires would never stop until he was the object of universal homage, until he occupied the throne of the Almighty. It is not wonderful that God abhors a sin that aims to dethrone himself, and to render his whole creation miserable. The happiness of the universe depends upon God being seated upon his own throne, and upon all his creatures submitting to his government. God must humble every one that he would save. If we are to be saved, we must be humbled. People little know what they are doing when they cherish pride in children. Many of the common modes of education are calculated to feed this dangerous passion. The desire to be first is encouraged by numerous expedients, when every means ought to be used to check the love of distinction in the young heart. Nothing can so effectually subdue it as the Gospel of Christ. There man learns that he is a polluted being, and that nothing but the blood of the crucified Savior can wash out his stains. Do we believe this humbling doctrine? Then let us remember the words of the apostle Paul, "I beseech you that you walk worthy of your vocation with which you are called, with all lowliness and meekness." (Eph. 4:2.)

September 15

Matthew 23:13-15. Christ denounces three woes against the Pharisees.

The first sermon recorded which the Lord Jesus preached is called the Sermon on the Mount. It began with eight blessings, such as these, "Blessed are the poor in spirit, blessed are the meek." But now we are reading the last sermon recorded, and we find in it eight woes. They are denounced against the Pharisees. The Lord warned his disciples against their evil doctrines and example in his first public discourse, saying, "Except your righteousness exceed the righteousness of the Scribes and Pharisees, you shall in nowise enter the kingdom of heaven." He shows in this his last discourse what their righteousness was—a mere pretense, an outward show, a cloak to secret wickedness. After each woe he uttered, he described a crime.

The first crime described is "shutting up the kingdom of heaven against men." This is the contrary of what Jesus came to do. He opened the kingdom of heaven to all believers. He opened it by his death. All faithful ministers stand at the open door and invite sinners to come in. But the Pharisees taught men false ways of salvation. When they saw real penitents they frowned upon them, and endeavored to shut them out. We find in the prophet Daniel this encouraging promise—"Those who be wise shall shine as the brightness of the skies, and those who turn many to righteousness as the stars forever." (Dan. 12:3.) But what will become of those who have turned many from righteousness! What anguish will they feel when they find among their companions in torment, many whom they once perverted and corrupted!

But if the Pharisees had been openly wicked they would not have been as guilty as they were. They pretended to be very pious, and made long prayers in public places, while secretly they devoured widows' houses. It seems that dying men often left the property of their widows to their charge, little suspecting how the trust would be abused. How could they dare to injure the widow and the fatherless when they read continually in the law of Moses these words—"You shall not afflict any widow, or fatherless child. If you afflict them in any way, and they shall cry at all unto me, I will hear their cry, and my wrath shall wax hot, and I will kill you with the sword, and your wives shall be widows, and your children fatherless." Ex. 22:22-24. Christ is acquainted with every secret sin. He detests sin most when he sees it covered by a cloak of hypocrisy. Therefore he said to the Pharisees, "You shall receive the greater damnation." There are degrees of misery. Hypocrites shall be punished more than open transgressors. The sins which they have so carefully concealed from men will be publicly exposed at the last day, and the secrecy with which they were committed will be found to add to their enormity.

Everyone would acknowledge that to devour widows' houses is a sin; but everyone would not understand at first that it was a sin to compass sea and land to make proselytes. It is not a sin to compass sea and land to make converts—no, that is a righteous act. Missionaries go to the farther ends of the earth to tell perishing sinners of a Savior. They go, and by the blessing of God, they make some of them the children of heaven, such as they are themselves. What is a proselyte? He is a man who changes his religion, whether for a better or a worse. The Pharisees took great pains to persuade the Gentiles to observe the ceremonies of the Jewish law; for it gratified their pride to add to the number of their own followers. They did not desire to save souls; for while they were so zealous in making proselytes, they shut up the kingdom of heaven against men. The bad instructions they gave to a proselyte rendered him worse than he was before, and even worse than themselves. We should have hardly thought it possible that any could be worse than the Pharisees, did we not find these words written, "And when he is made, you make him twofold more the child of hell than yourselves." There are degrees of wickedness as well as of misery. Some are more the children of hell than others. It is even possible to make another worse than we are ourselves. How dangerous it must be to listen to false teachers! If we attend to them we may become worse than they are. How dreadful is the name here given to a wicked man! "The child of hell!" Yet all who are not the children of heaven are the children of hell. The world is divided into these two classes. Could the children of hell see the place to which they were going, they would tremble, and shrink back with fear. But God sees it, and in his love he warns them not to proceed in their dangerous course. He does more. He is willing to make them "meet to be partakers of the inheritance of the saints of light;" for he is able to deliver them from "the power of darkness." (Col. 1:12, 13.)

September 16

Matthew 23:16-28. Christ denounces four more woes against the Pharisees.

Our God is the God of truth. There was no truth in the Pharisees. They taught lies, and they acted lies. In the passage we have just read a woe is denounced against them for teaching lies. They taught the people that the gold of the temple was more holy than the temple itself; and that the gift on the altar was more holy than the altar—whereas it was clear that it was the temple that sanctified the gold, and the altar that sanctified the gift.

What could be their motive for teaching these errors? No doubt it was the love of money. They hoped to induce the people to bestow much gold, and to offer many gifts as sacrifices, that by these means they themselves might grow rich. The love of money has in all ages led men to teach falsehood. Roman Catholic priests gain money by the masses they repeat for the dead. They tell the people that the souls of their relations are in torment, and that they can release them by repeating prayers or masses on their behalf; but they will not repeat these masses, unless money is given to them. One mark of a faithful minister is his indifference to worldly gain, or to filthy lucre, as the Scriptures call it. Like Paul he can say, "I seek not yours, but you." (2 Cor. 12:14.)

The Pharisees not only spoke lies, they acted them. They pretended to be so very pious, that they would not omit paying tithes to the priests of the smallest herbs; while at the same time they omitted paying to God the greatest duties they owed to him, such as judgment, mercy, and faith. And why? Because men could see them when they gave their tithes, but God alone knew the state of their hearts.

Are there not some like the Pharisees in these days? They are careful to perform religious services when the eye of man is upon them; but they are indifferent when the eye of God alone observes. They attend church regularly because men see them there. But do they pray in secret regularly? They are very careful of their words, because men hear them; but they are very careless about their thoughts, because God alone sees them. What can better represent such characters than cups clean outside and filthy within, than sepulchers beautifully ornamented containing dead men's bones?

How different is the description that the Holy Spirit has given of the saints! Paul says, "We have this treasure in earthen vessels." (1 Cor. 4:7.) The saints are despised by the world, and valued no more than an earthen vessel; but in their hearts a treasure is hid—it is Christ, the hope of glory. (Col. 1:27.) In the sight of God, who sees the heart, they are precious as gold and silver. It is true that they are not without sin; but God has promised to refine them, as gold and silver are purified from their dross. (Mal. 3:2.) But the wicked are compared to the dross of silver, and to the baser metals. God said to Ezekiel, "Son of man, the house of Israel has to me become dross; all they are brass, and tin, and iron, and lead, in the midst of the furnace; they are even the dross of silver." And what would God do to these impenitent, unbelieving, unconverted people? "Because you have all become dross, behold therefore, I will gather you into the midst of Jerusalem. As they gather silver, (that is, the dross of silver,) and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it to melt it; so will I gather you in my anger and in my fury; and I will leave you there, and melt you." (Ezek. 22:18-20.) Afflictions do not refine hypocrites; but destroy them. God leaves them in their troubles, and permits them to perish. But if our hearts are right in the sight of God, he will never leave us. His promise to everyone who sincerely loves him is, "I will be with him in trouble; I will deliver him, and honor him." Are there any here who never cry earnestly to God for a clean heart, and a right spirit? What will you do in the day when God shall judge the secrets of men by Jesus Christ? (Rom. 2:16.)

September 17

Matthew 23:29-36. Christ denounces the last woe against the Pharisees.

This is the last of the eight woes that the Lord denounced against the Pharisees. Eight times he uttered these words, "Woe unto you, scribes and Pharisees, hypocrites." Eight times he described their hypocritical character. The last instance of hypocrisy mentioned, is the building of the tombs of the prophets. This was a hypocritical act in the Pharisees, because it was not done from love and reverence to the martyred prophets, but merely from pride and ostentation. If they had reverenced the ancient prophets, they would not have persecuted the living ones. It is very probable that they really thought that they would not have been partakers with their fathers in the blood of the prophets; but they did not know their own hearts. It is very easy to deceive ourselves respecting our own characters. When we read of wicked actions, it is natural to think that we would not have committed them, had we been placed in the circumstances of those we read of. But this is not the way to come to a knowledge of ourselves. Let us not inquire how we should have treated the apostles or the reformers, had we lived in their days, but let us rather inquire how do we behave towards despised saints in these days? Do we love all who believe in the Lord Jesus Christ? Are we ready to relieve their wants, and to defend their characters? When the saints are praised and admired, it is easy then to speak in their favor; but when they are despised and calumniated, then it requires faith to take their part, and to share in their reproach.

With what honor the Son of God mentioned those holy men who had been slain in former times! What a title he bestowed on Abel, when he called him "righteous Abel!" The waters of the flood had not washed out the stains of his blood from the earth. We know the names of very few of those prophets who were slain between the time of Abel and of Zachariah, but all their names were known to Jesus at the moment he was speaking—all their spirits were happy in his Father's presence, and all their blood was crying for vengeance from the earth. And upon whom would that vengeance descend? Upon that generation to whom Jesus then spoke—upon that generation who would exceed all their fathers in wickedness, by slaying the Son of God, and by refusing the offer of pardon that his apostles would proclaim. Jesus declared, "All these things shall come upon this generation." But not upon that generation alone. The sufferings of the Jewish nation are not yet ended. To this day they are wanderers on the face of the earth, even as Cain was who slew his brother Abel.

Can parents bear the idea of entailing a curse upon their children? Long after they are sleeping in their graves their offspring may be suffering the consequences of their sins. A family is plunged from the height of affluence into the depth of poverty; disease sweeps away the fair blossoms from a flourishing tree; public crime inflicts a dark blot upon a reputable name—and men know not the cause of these visitations. Sometimes they are sent, like the afflictions of Job, and the temptations of Abraham, to try the faith of God's dear children, and as tokens of a Father's love—but sometimes they are the memorials of sins perpetrated long before—of sins unpardoned and unrepented of. The cruel treatment of a fatherless child, the treacherous robbery of a master, the bitter persecution of a saint, are often visited upon the unrighteous descendants of those who committed the guilty acts. God fulfils his own word by visiting the iniquities of the fathers upon the children unto the third and fourth generations of them that hate him.

But He will never let his wrath burn against the righteous son of ungodly parents. No, if the son repents, he shall obtain mercy. The good king Josiah, though the son of a very wicked father, was spared when God was going to pour torrents of wrath upon his kingdom. Because his heart was tender, because he humbled himself, and wept and prayed, therefore God said, "You shall be gathered to your grave in peace." Pious children who have ungodly parents yet living, may pray for them, and may obtain mercy for them also. Far from punishing the children for their parents' sake, he may bless those parents for their children's sake. "For he is gracious and merciful, slow to anger, and of great kindness, and repents him of the evil." (Joel 2:13.)

September 18

Matthew 23:37 to end. Christ laments over Jerusalem.

Could the most feeling heart bewail the calamities of his friend more tenderly than the Lord here bewails the dreadful end of his enemies? It was not because he loved them not that he had addressed the Pharisees in these terrible words, "You serpents, you generation of vipers, how can you escape the damnation of hell?" Those whom he now called serpents, he would have treated as the hen her beloved brood. When that careful bird observes a hawk or a kite hovering in the air, she calls her little ones to take refuge beneath her sheltering wings. The Lord Jesus descried afar off the woes that were about to light upon the heads of his guilty nation, and he gave them warning of their approach; but they would not heed his words, nor accept his invitations. And now the time was come when hope had nearly expired. "Behold," said the Lord, "your house is left unto you desolate." But though he said "Behold," the Jews beheld no desolation. The temple was shining in all its splendor; the walls of Jerusalem were standing in all their strength; the feast of the Passover was thronged with guests; the land was flowing with milk and honey; where was the desolation? It was near at hand, even at the door. The Son of God heard its step upon the mountains, and saw its shadow upon the hills. Before the voices of those children who sang his praises in the temple should become tremulous through age, the enemy would cause the sound of melody to cease in the Lord's house. How long has the silence continued! Visit Mount Moriah, where once the temple stood. Behold that stately building, crowned with domes and minarets. It is not a Christian church. Is it a heathen temple? No, it is a Mohammedan mosque, the pride of the Turks, the masterpiece of their architecture. Neither Christian nor Jew may now tread upon the spot where the Redeemer stood and taught. And thus it shall be, until the times of the Gentiles are fulfilled. Then there shall be a great and glorious change. It is described in this last verse. "For I say unto you, you shall not see me henceforth, until you shall say, 'Blessed is he who comes in the name of the Lord.'" When the Savior comes the second time, he will meet with a very different reception from that which he received the first time. He expired amid curses, but he shall return amid blessings.

How wonderful are the dealings of God with the Jewish nation! Instead of casting them off forever, he has only cast them out for a time. He says to them, by the mouth of his prophet Isaiah, "In a little wrath I hid my face from you for a moment, but with everlasting kindness will I have mercy on you, says the Lord your Redeemer." (Is. 54:7, 8.)

Are there any among us with whom the Lord has dealt in the same merciful manner? Some, who in their youthful days hardened their hearts against the Gospel, after wandering long in forbidden and dangerous paths, have been permitted once more to hear the joyful sound, and have heard it the second time with altered feelings, and a new delight. When God had spoken to them in their prosperity, they had replied, "I will not hear;" but when he had destroyed their earthly delights, they welcomed the messenger of mercy, and exclaimed, "Blessed is he who comes in the name of the Lord."

September 19

Mark 12:41 to end. Christ commends a poor widow.

The time was drawing near when the Lord Jesus would leave the temple, never to return. Before he left it, he sat for a while in the court called the women's court. The inner court was called the court of Israel, and there no one was permitted to sit down; but in the women's court sitting was allowed. Under the pillars that adorned the court eleven chests were placed, and upon each chest was written the purpose to which money cast in it, would be applied. None of them were for the relief of the poor; all were set apart for the supply of the various sacrifices and services of the temple.

The people presented their offerings within the view of Jesus. Many who were rich cast in much. It is probable these rich men were Pharisees. The Lord had lately upbraided them for their covetousness. He did not now applaud their liberality. He knew that though they gave much, they kept more. He saw also their motives, and he was acquainted with their secret practices. But while he passed over the rich, his eye rested upon a certain poor widow, who cast in two mites, which made a farthing. It is said in one place that two sparrows are sold for a farthing—that farthing was the fourth part of a penny; this farthing was the FORTIETH part of a penny—the fortieth part of the wages of a day-laborer.

There is very little recorded concerning the poor widow; neither her name, nor her parentage, nor her history, nor her abode. But she was well known to Jesus. He knew not only what she put into the treasury, but also that she had nothing remaining. He knew all her circumstances in this life—the depth of her poverty, and how she fell into it. It may be that she was the victim of one of those proud Pharisees, who devoured widows' houses. He knew not only her circumstances, but her heart—the feelings with which she approached the treasury and cast in her mites. It may be that she had just received some great deliverance, and that she testified her gratitude by her gift. It may be that, like the aged Anna, she derived her chief consolation from attending the services of the temple, from listening to the psalms sung continually within its walls, and from joining in the worship which accompanied the daily offerings. It is probable that she had heard the Savior's gracious words within that sacred place, and had found salvation through faith in his name. She must have been a believer in the promises of God, or she could not have presented an acceptable offering. For it is written, "Through faith Abel offered a more excellent sacrifice than Cain." (Heb. 11.)

The believing poor still present their farthings to the Lord—their mites are still precious in his sight. They may not be noticed by men, but they are not overlooked by God. He knows where all the money comes from that enters into his treasury; and he can distinguish the guinea which dropped out of the overflowing coffers of a rich man, from the last farthing of a poor one. There are some in our days who have displayed the same faith that actuated the widow. There was a man who spent his all in going from city to city, from country to country, to plead for the souls of the poor. Wherever he went, he stirred up his fellow-Christians to form town-missions, which might penetrate into every dark abode of ignorance and misery. He died in the midst of his years and of his labors, and left not enough to procure his winding-sheet, much less to sustain his infant family. But God raised up friends who honorably buried him, and comfortably provided for his widow and her babes. Our gracious Lord is faithful, and never forsakes those who put their trust in him. We may feel assured that the widow who cast in all her living into the treasury, was not permitted to pine with need the day after. And every one who has faith to act as she did, will be approved as she was, and sustained as she was, and at the last day acknowledged as she will be.

September 20

Matthew 24:1-2. Christ foretells the destruction of the temple.

These words record a very remarkable event—"Jesus went out, and departed from the temple."

That was a memorable moment when the Lord Jesus departed from the temple, never again to enter it—that temple into which he had been carried as a babe in his mother's arms, and where he had been blessed by the aged Simeon; from that temple where, as a child, he had astonished the doctors by his wisdom—from that temple where he had healed so many sufferers, and spoken peace to so many penitents. Never more would he honor it with his presence; his enemies might have it to themselves, to repeat within its sacred courts for a few more years their hypocritical services. On another altar he would bleed, even the altar of the cross; to another temple he would ascend, even to the temple in heaven, to stand before the altar there, with the golden censer in his hand. (Rev. 8:3.)

Had the disciples known their Master as well as they might have known him, they would not have directed his attention to the splendor of the holy house. How could they expect that the King of Heaven would admire earthly magnificence! The world's glory must have appeared dark indeed to Him who had dwelt in the palace of eternal light!

A little while before, he had called his disciples unto him. For what purpose? Was it to show them such an object as the world admires? A monarch gorgeously arrayed, or a building beautifully adorned? or even a prospect of surpassing loveliness? No! it was to show them a sight pleasing in God's eyes—a poor widow devoted in heart to his service. For what a different purpose the disciples came to their Master!

Instead of admiring the temple's magnificence, Jesus uttered this astonishing prophecy—"There shall not be left one stone upon another that shall not be thrown down." For nine years before the Savior's birth, Herod the Great had kept eighteen thousand workmen continually employed in repairing the temple, and since his death the Jews had continued to improve it. It was built upon a massive rock, and was composed of stones, some of which were sixty feet in length. Who could believe that such stones would be thrown down! Yet in about forty years after the prophecy had been uttered, the place where the temple stood was a ploughed field; for the Romans caused the foundations to be dug up in search of hidden treasures.

God knows the fate of every building which now attracts human admiration. The mosque of Omar, that stands where once the temple stood, has its appointed time. All the edifices that human hands have reared, since the tower of Babel was begun, shall perish—they may be demolished by the conqueror, or swallowed up by an earthquake, or gradually crumbled away by the hand of time—but if they escape all these enemies, they shall at length be consumed in the flames; for God has declared, "The earth, and the works that are therein, shall be burned up. Seeing, then, that all these things shall be dissolved, what manner of persons ought you to be in all holy conversation and godliness, looking for and hastening unto the coming of the day of God?" (2 Pet. 3:10, 11.) But there are some things which shall endure. Though every stone in the temple has been thrown down, the poor widow that cast her mite into the treasury still lives. Her love still lives. It led her once to offer two mites, and now it leads her to offer never-ending praises. When we behold a splendid building, let us remember that a poor tattered believer is more glorious in God's sight than that pompous fabric. Men may think him unfit to enter the magnificent gate, or to tread upon the marble floor; but God has prepared for him a building not made with hands, eternal in the heavens—a building that shall endure when all earthly palaces and temples shall melt with fervent heat.

September 21

Matthew 24:3-14. Christ foretells the signs of the end.

How interesting was the scene upon Mount Olivet when the Savior sat there instructing his disciples concerning things to come! The prospect he beheld must have filled his heart with sad thoughts. It was Jerusalem, that crowned the opposite heights—Jerusalem! the city over which he had wept only a few days before—Jerusalem, that city in which he had done so many miracles—Jerusalem, that city in which he was so very soon to be tried and condemned.

When we look upon a place which we have often visited, we think of past events; but when Jesus looked upon Jerusalem he thought not only of the past, but also of the future.

The disciples did not leave their Master to meditate alone upon that mount. Four of them approached and proposed some important questions. The names of these four are recorded by Mark—they were James and John, Peter and Andrew, the fishermen of Gennesaret. The inquiries they made were these—"When shall these things be? And what shall be the sign of your coming, and of the end of the world?" What things did they refer to in their first question? A little while before their Lord had said, when gazing on the magnificent buildings of the temple, "There shall not be left here one stone upon another, that shall not be thrown down." It was natural that the disciples should desire to know when these wonderful events would happen; they said, "When shall these things be?" Had they asked no other question, it would have been clear that the whole of the Lord's answer related to the destruction of Jerusalem; but they added a second inquiry, "What shall be the sign of your coming, and of the end of the world?"

The Lord answered both these inquiries as he sat upon Mount Olivet. It is difficult for us to know certainly what part of the answer relates to the destruction of Jerusalem, and what part relates to the second coming. Before Jerusalem was destroyed, there were many wars and persecutions; and there are wars and persecutions still. What mournful signs these are, of the coming of Christ! When he was born at Bethlehem, the angels sang, "Glory to God in the highest, on earth peace, good will towards men." This song would have led us to expect that wars would cease now that the Prince of peace was come. But eighteen hundred years have rolled away, and violence still prevails upon the earth. The joyful song in the fields of Bethlehem is very unlike the mournful discourse upon the Mount of Olives. Yet both are true. When the Babe that lay in the manger shall sit upon his throne, the earth shall be filled with the glory of the Lord. Meanwhile there must be trials, and afflictions, and temptations. Jesus has faithfully warned us beforehand. He has told us that many will be offended, and that many will be deceived, and that the love of many will grow cold. When we read these prophecies we should offer up such a prayer as this—"May I never be offended, or deceived, or cooled in my love!" When we hear of any who have turned back from following the Lord, let us think of the touching words he once spoke to his apostles, "Will you also go away?" Surely none will feel so much ashamed to see him again as those who professed to walk with him a little way, and to love him for a little while, but whose feet grew weary, and whose love waxed cold! O how they will wish that they had never heard his name, nor listened to his voice!

September 22

Matthew 24:15-23. Christ directs his disciples when to flee from Jerusalem.

These warnings proved exceedingly useful to the first Christians. They remembered the words, "When you therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place; then let those who are in Judea flee into the mountains." Nearly forty years after these words were uttered, the Roman armies stood in the holy place; that is, in the holy city of Jerusalem. These armies were prophesied of under the name of "the abomination of desolation." The world admires great conquerors, and their gallant troops, but the Lord abhors deeds of injustice and cruelty. The Roman name shines bright in the page of history, but it is a blot in the word of God—"the abomination of desolation."

But some may inquire, "How could the Christians escape from Jerusalem when the Romans had entered the city?" God showed his faithfulness by providing a way of escape for his own people. When the Romans first attacked the city, they were repulsed—they fled, and they did not return to the city for several years. The Christians took advantage of their defeat to flee to the mountains. They found a place wherein to dwell in safety; a little town called Pella, beyond the river Jordan, hidden among the hills, was their refuge. It is believed that not one Christian was in the city of Jerusalem at the time of its dreadful destruction. Does not the escape of these Christians afford a striking instance of the manner in which God preserves his people? When he destroyed the world by water, he saved Noah; when he destroyed Sodom, he saved Lot; and when he will destroy the world by fire, he will save his people. As it is written in Ps. 32, "For this shall everyone that is godly pray to you in a time when you may be found—surely in the floods of great waters they shall not come near him."

It was the time of the Passover when the Roman armies, headed by the great Titus, returned to attack Jerusalem. Two millions of human beings were then enclosed within her walls. And what human beings! Many of them were ferocious robbers. Two wicked men, named Simon and John, were at open war with each other, and kept the city in continual tumult. Through their means most of the provisions were burned, and the inhabitants speedily reduced to famine. The robbers broke into houses, and insisted upon the inhabitants delivering up their last morsel. During the whole period of the siege no regular meal was taken. Each ate his morsel alone, in fear and trembling. One unnatural mother was induced by hunger to roast her own child, and to eat part of it. The odor of her meal attracted the Jewish soldiers to her house; they compelled her to produce her strange food; but when they beheld the dreadful spectacle, they retreated in horror, for now they clearly saw that God had abandoned the city, and that no hope remained to its wretched inhabitants.

The pen of Josephus, an unbelieving Jew, has described the calamities of the siege; and he has wound up his account by these words—"If the misfortunes of all from the beginning of the world were compared with those of the Jews, they would appear much less upon the comparison." This is an unbeliever's testimony to the truth of the prophecy, "There shall be great tribulation, such as was not since the beginning of the world to this time." If those days had not been shortened, the whole nation must have perished; but this could not be, because of the elect. Some of the Jews were chosen of God, and for their sakes the days of tribulation were shortened; and the siege lasted little more than three months. But is the tribulation over? O no. The Jews are still wanderers upon the face of the earth; they are still despised, dejected, degraded. It is a dreadful thing not to listen to the voice of mercy. The Jews would not hear it, and they have been compelled to hear the voice of wrath. The Lord delights in mercy. Are there any here who have not yet accepted his gracious invitations? O what sorrows you might escape, if now you would turn to him!

September 23

Matthew 24:23-31. Christ describes his second coming.

What comfort it has been to believers during the last eighteen hundred years, to know that Jesus will return in a public manner! "As the lightning comes out of the east, and shines even unto the west; so shall the coming of the Son of Man be." The inhabitants of all parts of the world will know in the twinkling of an eye that Jesus has returned, for they will see him coming in the clouds of heaven. Had it not been for this assurance, in what a state of agitation they would have been kept! They would have listened with eagerness to every report of his return, and would have thought it well at least to go and see whether it were true. But now they feel an unshaken confidence, that whenever he appears they shall see him immediately. They know also that wherever they may be at the time, they will be gathered to him, even as the eagles are gathered from distant parts to feast upon their prey. Whether they be dead or living when he comes, they shall behold the first bright beams of his chariot. Whether they be lying in their graves, or in the depths of the sea, they shall be caught up to meet him in the air—whether engaged in their daily toil, or partaking of their nightly repose, they shall be changed, and translated to join the blessed company.

And did the Lord give his disciples any information concerning the time of his second coming? Yes—he said it should happen "immediately after the tribulation of those days." To what tribulation does he refer? This is a question that has perplexed many attentive readers of Holy Scripture. Some consider the tribulation that the Jews have endured during the last eighteen hundred years is here spoken of. Are they not still in tribulation? Luke gives this account of our Lord's words—"Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." The Turks are still in possession of Jerusalem; their mosque still pollutes the holy mount where once the temple stood; but when the tribulation of the Jews is over, when they are restored to their own land, and their own city, their King will return to take possession of his ancient throne. He was born King of the Jews, he died King of the Jews, and King of the Jews he will return; but not of the Jews only, but King of kings, and Lord of lords. How glorious is the description of his return in Rev. 19:11! "And I saw heaven opened, and behold a white horse, and he who sat upon him was called Faithful and true, and in righteousness he does judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written that no man knew but he himself."

Yet the glory of the second coming is not so wonderful as the humiliation of the first. It seems suitable to the Son of God to return in the clouds with a vast army of saints and angels; but it is amazing that he should have entered the world as a babe, have been laid in a manger, and nailed unto a cross. And why did he come in this lowly, in this ignominious manner? That when he came again to destroy the world, he might gather his elect from the four winds, from one end of heaven to the other. All these scattered ones have believed in the crucified Jesus, and have been washed in his blood; therefore their garments are clean and white, and they are fit to enter into the presence of their Lord, and to dwell with him forever.

September 24

Matthew 24:32-41. Christ foretells the suddenness of his second coming.

What must have been the feelings of the disciples when they heard their Lord declare, "This generation shall not pass until all these things be fulfilled!" Though the Lord had directed them how to escape from Jerusalem, yet they must have felt compassion for their countrymen who would suffer the "great tribulation." What should we feel if we knew that London, now so prosperous and flourishing, would in the course of forty years be steeped in blood, and filled with carcasses! Thanks be unto God, we have heard no such evil tidings. Though now full of ignorance and vice, of poverty and misery, it may become enlightened and happy, through the spread of the gospel in all its dark alleys and crowded courts. But the disciples could entertain no such hopes concerning Jerusalem. They knew that if they were spared to see old age, they would hear of the destruction of their native city.

Before the beginning of this discourse, they had asked two questions; the first was, "When shall these things be?" This inquiry referred to the stones of the temple being thrown down. The other question was, "What shall be the sign of your coming, and of the end of the world?" To this question our Lord seems to refer when he says, "But of that day and hour knows no man; no, not the angels of heaven, but my Father only." How remarkable it is that the time of Christ's second coming should be concealed from the knowledge of every creature! Angels know not the time; they know not when they shall be summoned to attend their King in his chariot of clouds. Devils know not the time; they know not when they shall be immured in their dark prison, and no longer permitted to tempt the inhabitants of the earth, and of the sea. Wicked men know not the time; they know not when their day of grace will end. Righteous men know not the time; they know not when they shall be caught up to meet their Lord in the air.

When Jerusalem was destroyed, the righteous had to flee; but when Christ returns, it is the wicked who will attempt to flee, and will not be able. The same Almighty arm that will save the righteous, will arrest the wicked in their flight. How great will be their consternation when they find themselves suddenly separated from their pious relatives! The very day in which this event takes place, they will arise ignorant of what it will bring forth. Two men will be in the field, digging, or ploughing, or reaping. One may have just vented his profane oaths, while the other may have reproved him, and reminded him of the future judgment—when suddenly the angels may bear away the faithful laborer into the presence of his Savior, and leave his ungodly companion to taste the terrors of his wrath. Two women will be engaged in domestic labors; grinding at a mill, or employed in some other household work. They may both that morning have sung the same hymn, and have appeared to join in the same prayer; but while one was a humble believer, the other was a lover of the world. Christ will suddenly reveal their true characters, by taking one to dwell with him, and by leaving the other to sink into perdition. Should not each of us ask himself, "If the Lord were to come today, what would become of me? Has He heard me imploring earnestly for pardon, and his Holy Spirit? When He looks into my heart, does He see that I love Him?"

September 25

Matthew 24:42-44. Christ counsels his disciples to watch for his return.

Why did the Lord conceal from all the time of his second coming? We know not why he concealed it from angels or from devils, but we do know why he concealed it from men. It was that they may be watching for his return. He said, "Watch, therefore, for you know not what hour your Lord does come." He who made us is acquainted with all the secret springs of our nature. He knows that when we have a long time before us, we are disposed to loiter. There is a spirit of sloth and delay that steals over our hearts, which nothing overcomes so much as the idea that the opportunity for exertion may soon be past. Though our Lord may appear to tarry, we must never cease to believe that he will soon come. As it is written, "For yet a little while, and he who shall come will come, and will not tarry." (Heb. 10:37.) When we have been expecting a friend for a long time, we at length grow weary of waiting, and "give him up." We say, "Surely now he will not come at all." Yet sometimes he arrives just as we have given him up. We must never give up expecting Christ, for he has positively promised that he will come. But he has not promised to prolong our lives until his return. Millions have dropped into the grave during his absence, and it is very probable that we may descend into ours.

The day of death is as uncertain as the day of his return. The young die as well as the old, the healthy as well as the sickly, the cautious as well as the adventurous. We all know that this day we MAY die. It does not require faith to believe that we may die; for reason convinces us of this fact. Yet is it not remarkable that death generally comes unexpectedly—even to the old? They have lived so long, that they naturally imagine they shall live longer still. They have seen the arrow of destruction pass by them so often, piercing their companions, but sparing them, that their fears are quelled, and their hearts are lulled to repose. It often happens that just as men have made their plans for long life, they are visited by sudden death. A house has just been built, and a garden planted, when he that built and planted is called to dwell in another abode, and to walk in other regions. These unexpected removals say with a loud voice to the living, "Be you also ready."

But what if, instead of death, the Lord were to come? His return would create more alarm than death has ever done. When death attacks an ungodly man, his senses are often stupefied by disease; he is less capable of feeling alarm than when in full health. But when Christ returns, he will find his enemies lively and strong. A sick man usually entertains hopes of recovery until near his last hour; but when Christ returns, the wicked will see no way of escape. Friends surround the pillow of the dying man; some soothe and flatter him, some counsel and encourage him—but when the Judge appears, the wicked will be left to meet their dreadful fate, without one friendly arm to render aid, one pitying eye to shed a tear, one godly tongue to offer a prayer. Do we desire to escape the terrors of that dreadful moment? there is but one certain refuge. It is the Lord Jesus, who is now ready to hear our prayers, to forgive our sins, to bestow his grace, and to be our hiding-place in the day of trouble. If we neglect this precious opportunity, he will come on us as a thief, and we shall not know what hour he comes upon us. (Rev. 3:3.)

September 26

Matthew 24:45 to end. Christ describes the end of faithful and unfaithful servants.

This part of our Lord's discourse applied with peculiar force to the apostles. They had been made rulers over their Lord's household. But it also applies to all ministers, for they are all stewards of the mysteries of God. A sacred trust is committed to them; and if they neglect it, their condemnation will be very heavy. If the laborer in the field, if the women grinding at the mill, were ungodly, they would perish—but if the steward of spiritual things was unfaithful, how much more miserably would he perish! How happy are those ministers whom death has found watching over their household! It signified not, indeed, whether they died in their pulpits or in their beds; but it signified much whether their hearts were truly in their work. Faithful ministers, like Paul, feel continual sorrow in their hearts for their brethren who know not God. Like him they can also say, when they think of their children in the faith, "We joy for your sakes before our God." (1 Thess. 3:9.)

It is dreadful to think that there are some ministers whom Christ calls evil servants." They think in their heart that the Lord delays his coming. Then they begin to abuse the power committed to them, and to ill-treat the saints of God, their fellow-servants. Worldly-minded ministers have often been great persecutors. What are the pleasures, and who are the companions of such men? It is said in the parable, "They eat and drink with the drunken." They do not thirst after the river of the water of life, but after earthly delights—they do not love the society of the servants of God, but that of the people of the world.

Is it ministers only, who indulge the wicked thought, "My Lord delays his coming?" Thousands are emboldened in sin by that idea. They do not say with the scoffers mentioned in Peter's second epistle, that he will never come. They do not ask, "Where is the promise of his coming?" but they think "He will not come yet; we may sin on with safety; we shall have time to repent, and amend."

The Lord continually defeats such presumptuous calculations. Death opens the door without giving the slightest notice; his step is not heard—his form is not seen until he has seized his victim, and borne him beyond the reach of repentance or of pardon.

It is in this manner the Lord has punished presumptuous sinners in past times. He will do it in a more signal manner when he comes again. He will select a moment in which the hypocrites shall have no suspicion of his approach. He will come on a day when they are not looking for him, and at an hour when they are not aware of their danger. But on that day his people will be looking for him, and at that hour they will be trusting in him; for they will say when they see him, "This is our God; we have waited for him, and he will save us—this is the Lord; we have waited for him, we will be glad, and rejoice in his salvation." (Is. 25:10.) Were he to come today in his chariot of clouds, should we be able to say, "We have waited for him?" Would he come to interrupt our pleasures, or to crown our hopes? Would he come to make us weep, and gnash our teeth, or to wipe all tears from our faces forever?

September 27

Matthew 25:1-13. The parable of the ten virgins.

In this parable the open enemies of Christ are not mentioned. There are only two classes described—true believers and false professors.

It seems that the difference between the wise and foolish virgins was not discovered until the bridegroom's return was announced. Had the wise virgins been aware of the unprepared state of their companions, they would sooner have recommended them to supply themselves with oil. There are many false professors who are not detected by true Christians. What do they gain by the deception? They gain a name to live; but they lose more than they gain; for they lose those moving exhortations which would be addressed to them, if their real state were known, and which might prove their salvation. They are permitted to remain undisturbed, because they are undetected. They learn to flatter themselves in their own eyes, and to believe that they are secure. But when the bridegroom returns, then their sad condition will be discovered.

What a succession of disappointments will they experience at last! It was a disappointment to the foolish virgins when they found that their lamps had gone out. It will be a bitter disappointment to many when they find that a form of religion will avail them nothing; and that they have no grace in their hearts. The oil seems to represent holy feelings, which the Holy Spirit alone bestows; love, faith, repentance, peace, hope, joy. It is possible to maintain a creditable reputation for piety without possessing any of the fruits of the Holy Spirit; but it is written, "Without holiness no man shall see the Lord."

The first disappointment the foolish virgins met with was finding their lamps had gone out. The second was hearing their companions refuse to share any of their oil. Our Christian friends will not be able to help us in the day of the Lord! They will not be able to impart to us the grace which is in their own hearts. When the foolish virgins returned from buying oil, how great must have been their disappointment to find the door shut! Yet they still entertained hope, and entreated to be admitted. The bridegroom's reply was the last, and the greatest of all the disappointments they had sustained. Those terrible words, "I know you not," cut off every hope, and consigned to eternal despair.

And what does this parable teach? To watch—that is, to prepare for the sudden return of our Lord. He will come with the rapidity of lightning, and those whom he finds unprepared, must continue forever unfit to abide in his presence. He gives notice to the world of the suddenness of his second coming by the suddenness with which he often causes the arrows of death to overtake sinners. Some are cut off so suddenly that they do not even know that they are dying. They fall down in a fit, are stunned by a blow, or dashed to pieces by a fall, before they can say, or even think, "Is this death?" Others have a short warning of their latter end; they are filled with dismay; they know not what to do; they send here and there for some minister to pray with them, but before he can arrive they expire. Few, when they are first taken ill, know that their sickness is unto death; and their last hour often comes upon them with unexpected speed.

It is the height of folly to remain satisfied with having a form of religion; for, at any moment, we may hear the cry, "The bridegroom comes." Then the unconverted will suddenly discover that they are not prepared; but the discovery will be of no use then. How important it is to ascertain now whether we are born again of the Spirit, sprinkled with the blood of Jesus Christ, and meet for the inheritance of the saints in light!

September 28

Matthew 25:14-30. The parable of the talents.

There is one circumstance that renders this parable very remarkable; it is the last recorded as related by our Lord. The first recorded was the parable of the men who built houses, the one on the rock, and the other on the sand. There is a great resemblance between the case of the man who built his house on the sand, and the case of the servant who hid his talent in the earth. Both of them were men who heard their Lord's sayings, but who did them not. Would our Lord have selected these instances for his first and last parables, if the character described had not been common, and the error fatal? We ought therefore to give very earnest heed to the parable that has just been read, and to inquire whether the warning it contains applies to ourselves.

Our Lord had related a parable very much like it a few days before, when on his way to Jerusalem. But on that occasion he was surrounded by Pharisees as well as by his own disciples—on this occasion he had no other audience than those disciples. He always adapted his instructions to his hearers. When he spoke to the Pharisees, he introduced into the parable a description of open enemies, who said, "We will not have this man to reign over us." But when he addressed his disciples only, he omitted all mention of those enemies.

We cannot be at a loss to discover what is meant by the talents intrusted to the servants. The Lord himself explained his own meaning immediately after he had related the parable; for he then described himself as seated on the throne of his glory, and inquiring whether those who stood round him had fed his hungry saints, and visited his desolate prisoners. The talents represent opportunities of doing good. The affliction sent to one is the opportunity granted to another.

There is one point that must never be overlooked in considering this parable. For what PURPOSE was it related? Was it intended to show a sinner how he might obtain pardon? No. There are other parables which show that. Those of the prodigal son, of the two debtors, and of the good shepherd, all show that it is through God's free grace, and Christ's precious blood, that pardon is bestowed. This parable is intended to teach, not how a sinner may obtain pardon, but how a pardoned sinner may serve God.

To whom much is forgiven, the same loves much. The same also does much. How easy, how pleasant it is to serve those we love! How we conjecture their needs and anticipate their wishes! How ready we are to run a risk, or to make a sacrifice to please them! How slow we are to say that we cannot do what they desire! Difficulties may stand in the way; but they are generally overcome by a loving heart. If true believers loved their Savior more, how much more good would they do in the world! Paul declares, "The love of Christ constrains us." "Constrains" us to do what? Not to live to ourselves, but unto Him who died for us, and rose again. (2 Cor. 5:14, 15.)

We all need more of this spirit. The hypocrite has none of it. He lives to himself alone. But has the true believer enough of it? O, no! even the servant who had gained five talents will feel he has done too little for so gracious a master, when he hears the words, "Well done, good and faithful servant, enter into the joy of your Lord." He will see such a disproportion between his service and his reward, that he will be ashamed of his past negligence, and amazed at his Lord's munificence.

September 29

Matthew 25:31 to end. Christ describes the last judgment.

If we had been asked what future scenes we desired most to see unveiled before our eyes, should we not have replied, "The scenes of the last day?" The splendor of the occasion will be exceedingly great; yet it is not the splendor that will render the day important, but the sentences then pronounced. Through the ages of eternity that day cannot be forgotten. The lost spirits will date from that day their final separation from God, the source of all happiness. The glorified saints will date from that day their entrance into the full enjoyment of the light of his countenance. Do we dread to hear that word "Depart?" Do we long for that word "Come?" Let us attend to the account given in this wonderful passage, of the conduct which marks the righteous and the wicked while upon earth.

Those who first listened to this description of the judgment-day were the disciples of Jesus. They all professed to love him. But did they all really love him? There was a hypocrite among the twelve. It is written of him, "Not that he cared for the poor." And are there not some now who say, "Lord, Lord," but who do not really love Jesus? If they loved him, they would love his poor brethren suffering upon earth. They would take more pleasure in relieving them, than in pampering their appetites, adorning their persons, amassing large fortunes, and giving sumptuous entertainments. Those who really love Christ are kind to the hungry, to the stranger, and to the prisoner, for his sake.

There are some who do acts of kindness, but not for his sake. Are their actions pleasing to the Lord? Can he who searches the heart, be pleased with acts of charity done from a desire to obtain human praise? Such acts shall obtain no other reward than—human praise. Can he be pleased with deeds done from feelings of kindness, but without one thought concerning himself? Such motives meet with a reward on earth, but none in heaven.

Can he be pleased with works performed with a view of gaining heaven by our own merits? Assuredly not. For he has declared that we are not saved by works of righteousness which we have done, but by the mercy of God in Jesus Christ. (Titus 3.) What should we think of a man who owed ten thousand guineas, and who, though his creditors generously offered to give him his whole debt, refused to accept the obligation, promising now and then to present a farthing as payment? Yet this is the manner in which those act who are seeking to gain admission into heaven by their good deeds.

What, then, are the motives which please the Lord? Motives of gratitude and love to him. None but pardoned sinners can love Jesus; and they love him because he first loved them. The very words that he will address to them at the last day show that he loved them first, for he will say, "Come, you blessed of my Father, inherit the kingdom prepared for you before the foundation of the world." God loved his children even before the world was made; even then he provided for their everlasting happiness. But did he prepare hell for the wicked? It was for devils, not for men, that hell was prepared. These are the words of the judge, "Depart, you cursed, into everlasting fire, prepared for the devil and his angels." It is their own sin, not God's purpose, that plunges men into everlasting woe. Jesus has suffered the pains of hell, that we may taste the joys of heaven. He has not said to us, "You must be mocked and spit upon; you must be scourged, and crowned with thorns; you must be crucified in order to get to heaven." No! these insults and these pangs he has suffered for us. But he has asked us to show our love to him by relieving his poor brethren. It is a small request. Can we refuse it? When we see the destitute stranger, shall we turn away? When we hear of a suffering saint, or of a poor prisoner, shall we forget to visit him? If we do, how ashamed shall we be when we see Christ coming in his glory!

September 30

Luke 22:1-6. Judas offers to betray Christ.

We have lately contemplated our Savior sitting peacefully on Mount Olivet, surrounded by his disciples. What a different scene we now behold! It is an assembly of wicked men in Jerusalem. The high priest himself is the chief among them, and his palace is their place of meeting. It is probable that they held their consultation in the night, because in the day the high priest resided in his own chamber near the temple.

The night was a suitable season for the ripening of the designs of darkness. The murder of the Son of God was the purposed crime, but great difficulties lay in the way of its commission. The priests and scribes feared to apprehend Jesus in the day, because they expected to meet with opposition from the people; and they knew not where to find him in the night, for then he hid himself near Mount Olivet. But as God helps his children to overcome their difficulties, so Satan helps his to overcome theirs.

The entrance of Judas must have astonished the assembly! Had he come to plead for his Master? Had he come to remonstrate with his enemies? Surely the expression of his countenance must have indicated the dark purpose of his heart. He came to make the basest proposal that ever passed human lips; he came to offer to betray the best of masters. We may well believe that man could not ALONE have resolved to commit such wickedness; for though man by his fall has lost all love to his unseen Creator, he is still disposed to love those fellow-creatures who show him particular kindness. But that evil spirit who once rebelled against the God whose beauty he beheld, and whose favor he enjoyed, had filled the heart of Judas. Can Satan, then, enter the heart of man? What a dreadful truth! Is there any calamity we ought to dread so much as the entrance of this wicked spirit into our hearts? If he come and dwell in us now, there is reason to fear lest we should go and dwell with him hereafter.

And how did the priests receive the base proposal of the false apostle? Were they filled with horror? Did they tremble at the traitor's words? It is written, "They were glad." Hell also was glad. How dreadful it is for men to rejoice with devils, and yet those who are glad at wickedness may feel assured that their joy is shared by the spirits beneath.

And what reward did Judas hope to obtain for his treachery? Thirty pieces of silver; a sum equal to three pounds fifteen shillings of our money. It was the price of a slave. It was the sum that the Jewish law sentenced those to pay who killed a slave by accident. How small are the bribes for which men will commit sin! When Satan attempted to entice the Son of God, he offered him all the kingdoms of the world. But he does not think it necessary to offer so great a bribe to sinful man. He finds that he can seduce him to commit wickedness by insignificant rewards. One morsel of meat was sufficient to induce Esau to sell his birthright. But does Satan really give even the reward he promises? No! it is seldom that sinners enjoy what they expected. Judas indeed obtained the thirty pieces of silver, but did he enjoy them?

It will rack the spirits of sinners in hell to calculate their losses and their gains. Even in this world the gains of sin are very small—even in this world the losses of sin are very great; but in the next world there is no gain left to the sinner; the laughter is all past, the sorrow alone remains. The shadow of his former pleasures will soon fade before his weeping eyes; the cheat of Satan will stare him in the face; the father of lies will be there to upbraid him with his folly, and the sight of heaven shining afar off will add to the tortures of his remorse. But though convinced of his error, the prodigal will not be able to arise and return to his God, and say, "I have sinned against heaven, and in your sight." No, the chains of darkness will fix him forever in his dismal prison, and the great gulf will separate him from all that is holy, and glorious, and blessed.

OCTOBER 1

Luke 22:7-13. Peter and John prepare the Passover.

The day before his death seems to have been by the Savior passed in holy retirement near Mount Olivet. How different were the scenes of the next day! scenes of tumult and uproar, scenes of barbarity and blood! A sweet season of refreshment was enjoyed by the Lord and his disciples before those horrors were perpetrated. How often God grants such a season to his children before he exposes them to the wintry storm and tempest!

The passover was always eaten in Jerusalem. It was unlawful to kill the lamb in any other place than in the temple, or to eat it anywhere but in the holy city. The Jews at this day having no temple, cannot partake of the paschal lamb. When they celebrate the passover, they cause the shoulder bone of a lamb to be placed on the table instead of the animal itself. Many thousands flocked to Jerusalem in olden times to keep the feast. The citizens were kind to their brethren on those occasions, opened their doors, and received freely all who pleased to come; so that no man could say to his friend, "I have not found a fire to roast the lamb with, nor a bed to rest in."

With what holy awe the two apostles must have beheld the man carrying a pitcher, of whom their Master had spoken! Here was a fresh display of his omniscience. Though Jesus has not foretold the circumstances of our lives, we are persuaded that he knows them all, both small and great. If he did not appoint the small incidents of our lives, he could not rule the great events, because small incidents give rise to great events. Jesus knew the exact moment when the man bearing a pitcher would be walking near the entrance of Jerusalem; and he knows what we shall be doing at this moment tomorrow, and ten years hence. He knows whom we shall meet today, if we go out, and who will come to see us, if we stay at home. He not only knows these circumstances, but he will, if we love him, so order them that they shall work together for our good; "for all things work together for good to them that love God." (Rom. 8:28.)

How blessed are we if we have committed ourselves, and all we possess, into his hands! Then we need feel no anxiety about the future, for the Lord will provide. At the very moment we need a friend, he will raise one up. There is no request too small for him to regard, nor too great for him to grant. The people of God, especially his aged servants, can relate wonderful histories of his power and truth. They can tell how in their perplexity they were directed, and in their extremity relieved. Had their friends been miraculously informed of the particulars of their cases, they could not have afforded them more suitable or opportune help. At the exact time they needed the supply, the exact sum they required has been sent, and often by the hand of one who knew nothing of their distresses. But the God, who answered the prayer of Abraham's servant, who led Rebekah to the well, and inclined her to utter the very words that servant had asked that she might say, still listens to his people's prayers, and still condescends to give them the request of their lips. "O taste and see that the Lord is good; blessed is the man that trusts in him. O fear the Lord, you his saints, for there is no lack to them that fear him." (Ps. 34:8, 9.)

October 2

Luke 22:14-18. Christ gives the cup before supper.

We are too apt to forget that each action of our life will at some period be performed for the last time. It often appears as if we shall continue forever to tread certain rounds of duties or enjoyments; but this appearance is false. As there was a first time of going to the house of God, so there will be a last. Perhaps we can remember the first time—but we cannot foresee the last. It is most probable that when the last time arrives, we shall not be aware of it. As there was a time when our infant lips first pronounced the name of Jesus, so there will be a time when our lips will utter it for the last time on earth. How many happy souls have departed this life, saying, "Come, Lord Jesus, come quickly!"

Some of us, perhaps, can look back upon the time when we first approached the table of the Lord to eat the bread and drink the wine. If we came with a formal spirit—because others came—because we thought it right to come—because our friends expected us to come, there is no sweetness in the remembrance of that time. But if we came as contrite sinners to a bleeding Savior, then we desire never to forget the blessed season. There will be a last time for partaking of the holy communion; it may be in the sanctuary; it may be in the dying chamber. Whenever it arrives may it find us in the same loving spirit in which our blessed Lord sat down with his twelve apostles to partake of his last passover!

Though he knew that one of these apostles would soon deny him, and that all would forsake him, yet his heart lingered over them with inexpressible tenderness. What fervent affection is implied in the words, "With desire have I desired to eat this passover with you before I suffer!" Though death was to follow, yet this feast of love was an object of desire to the Savior.

A cup of red wine was usually drunk before the passover was eaten. This cup Jesus took, and said to his disciples, "Take this, and divide it among yourselves." By desiring them to drink out of the same cup, he instructed them to love one another, even as he had loved them. There was another cup which he gave after supper, saying, "This is my blood." The first cup was given before supper.

When the Lord partook of this passover, his heart was bowed down with sorrow. There is an hour approaching when He will rejoice with his people. In the day of his trouble he spoke of that hour, for he said, "I will not drink of the fruit of the vine until the kingdom of God shall come." If he desired so earnestly to partake of the passover before he suffered, how much more must he desire to eat and drink with his people in the kingdom of God! No last time will ever come to that feast, no parting will then be near, no sin will then be feared, no tear will then be shed. Are we meet for the inheritance of the saints in light? All who approach the table of the Lord now, will not surround it hereafter.

The heart must be prepared for heavenly joys; it must be broken by a sense of sin; it must be bound up by a living faith. Christ alone can prepare us to sit with him at his table. He is now preparing the feast, and preparing the guests—and at the appointed time he will come and say, "Eat, O friends; drink, yes, drink abundantly, O beloved." (Solomon's Song 5:1.)

October 3

John 13:1-17. Christ washes his disciples' feet.

The apostle Paul might well say, "I beseech you by the meekness and gentleness of Christ." (2 Cor. 10:1.) Jesus knew that the feet he washed would flee from him that very night, and leave him alone in his troubles; but offences could not quench his love.

When afterwards Peter had denied his Lord, it must have been a comfort to him, in the midst of his bitter tears, to remember what the Lord had said to him as he washed his feet. He had said that Peter was already washed from his sins, and that he needed only to have his feet washed. This is the state of every true believer. He has been washed in the Savior's blood, but still he needs continually to wash his feet; for as he walks in this world he defiles them by sin. Every day he has occasion to say, "Forgive me my trespasses." Whatever sins we have committed, we should go instantly to Jesus to be washed. We need not fear to go to this condescending, this loving Master. "If any man sin, we have an advocate with the Father, even Jesus Christ the righteous." He who now lives to make intercession, is the same tender Savior who once took a towel and girded himself, who "poured water into a basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded."

But by this action Jesus intended not only to teach his disciples what he had done for them, but also what they ought to do for each other. When he sat down again, he plainly said, "You ought to wash one another's feet."

How apt we are to think that it is degrading to perform lowly offices! yet nothing can degrade us but sin. Angels in heaven are not too proud to serve the saints on earth. "Are they not all ministering spirits, sent forth to minister to them who shall be heirs of salvation?" (Heb. 1.)

A holy woman, belonging to a wealthy family, often repeated the following lines, because they expressed the fondest desires of her heart—

O that the Lord would count me meet
To wash his dear disciples' feet,
To share the grace to angels given,
And serve the royal heirs of heaven."

Her life proved that her words were sincere. The destitute orphan and the helpless cripple found a home beneath her roof.

But how different is any condescension that man can show, from the condescension the Son of God displayed! Creatures are only raised a very small degree above their fellows; and even that small distinction will exist for a very little while. At the present moment, in the sight of God, all men are equal. How unbecoming it is in any of us to lift up our hearts above our fellow-creatures! We may indeed remain in the station in which God has placed us; but we must remember that he is no respecter of people; the slave and the beggar are as precious in his sight as the king upon his throne. If we have the mind of Christ, we shall esteem it an honor to be permitted to minister to the wants of a poor saint; and we shall often think in our hearts, "This destitute creature, who now inhabits a neglected hovel, may perhaps shine more brightly than myself in the kingdom of glory."

October 4

John 13:18-22. Christ foretells that one of the twelve shall betray him.

The Lord Jesus had just given his disciples a proof of his love by washing their feet. Now he gave them a proof of his omniscience. He showed them that he knew all things, by foretelling who should betray him.

Had he intended to convince them at that moment of his wisdom, he would have revealed the past secrets of their lives, as he once had done to the woman of Samaria. He told her so much of her past life, that she said to her townsmen, "Come, see a man which told me all things that ever I did." But on this occasion he sought rather to strengthen the disciples' faith in a trying hour that was approaching. He knew that the betrayal of Judas would tend to shake their faith. He knew that they might be tempted to think—"If our Master were the Son of God, he would have known that Judas sought to betray him, and he would have hid himself in some secret retreat." Therefore he told them beforehand; as he said, "Now I tell you before it comes, that when it comes to pass, you may believe that I am he."

For the same reason he has foretold many events that are now coming to pass. He has declared, "Many shall be offended, and shall betray one another, and shall hate one another." Whenever hypocrites are detected, instead of being staggered by the discovery, we ought to be confirmed in the faith, and to think, "Did not Jesus say that there should be many who would call him Lord, but who would work iniquity?"

Can we conceive what our feelings would be, if we could foresee what would befall those around us? How would our hearts be pained by the thought, "This dear brother will languish long under a tormenting disease. This beloved sister will lose the children that are now smiling on her knees." But how much more should we be grieved, if we could foresee that some who seem to be faithful followers of Jesus would finally betray him, and perish forever. What, then, must have been the feelings of the compassionate Savior, when he looked around and beheld the face of one who would soon plunge into the depth of crime, and sink into the abyss of misery! "He was troubled in spirit, and testified, saying, Verily, verily, I say unto you, that one of you shall betray me."

He still grieves over the sorrows that he foresees. When he looks down upon us, he sees the way that we shall take. Among the guests at the sacramental table he can distinguish those who will sell their birthright, from those who will inherit his kingdom.

Those who do not love their Master, will not always follow him. Judas found it easy to walk with Jesus when an admiring throng tracked his steps; but when circumstances were altered he changed his plan, and found it more convenient to betray him. There are seasons when the way of godliness appears even to the worldly-minded a pleasant and a glorious path; but these seasons do not last. A time arrives, sooner or later, when the path becomes steep and rugged; then the unconverted man turns aside into some by-way. He goes after the world he had forsaken, and seeks for a share in its smiles. At first, perhaps, he does not leave the assemblies of the saints. Like Judas, he may be found by turns in the councils of the ungodly, and in the society of the believers. Is there any one among us who is secretly siding with Christ's enemies, while he appears to be his friend? With what compassion Jesus regards such a miserable creature! He foresees the sorrows that his sins will bring upon him. He knows what remorse will one day tear him; what despair will take hold of him!

October 5

Luke 22:21-30. The apostles dispute concerning which shall be greatest.

We are not surprised that the apostles should be agitated by the thought that one of them should betray their beloved Master. But we are surprised that they should at the same time dispute who should be the greatest. Such a contest would have been sinful at any moment, but it was especially unseemly on this occasion. Their Master was going to suffer the deepest shame, and the acutest torture; his spirit was troubled, and his soul exceeding sorrowful. All his followers should have been engrossed by the desire to console him. Instead of disputing who should be greatest, they should have exhorted each other to cleave closely to their Lord in the trying hour.

How easy it is for us to perceive how they ought to have behaved! But how difficult it is for us to act as we ought to do! A desire to be great, and to be greater than others, is deeply rooted in our sinful nature. Even after we have turned to God, we are troubled by this evil propensity. We often betray it in our conversation, when we are not aware of the spirit that actuates us. We delight to dwell upon the esteem that others feel for us, to describe the exertions we have made, the plans we have suggested, and the influence we have obtained. Even when we keep silence on these subjects, because we think it unbecoming to praise ourselves, we often indulge feelings of self-complacency, and are elated when others notice and commend us. It would not be thus with us, if we were engrossed with the glory of Christ. Then we should desire only to speak of his wondrous works, and to talk of his power, and of the glory of his kingdom. If we spoke of ourselves, it would be with a view of showing his forbearance and faithfulness.

It must have grieved the Lord to hear his disciples striving for the first place in his kingdom. But he would not utter a severe rebuke when partaking with them of his last supper. He had endeavored to teach them humility by washing their feet, and he continued by the softest persuasions to impress the lesson on their hearts. But he knew that circumstances would soon teach them how unworthy they were even of the lowest place in his kingdom. That night they would all forsake him. When they saw him again after his resurrection, they disputed no more who should be greatest; for each felt that he had forfeited all claim even to the lowest place. Thus will Jesus deal with us, if we are cherishing pride in our hearts. It is wonderful to observe how he humbles his people in their own eyes. Sometimes he allows them to stumble for a moment, that they may not fall into everlasting perdition. He has reserved for them the highest honors—places at his table, and thrones in his kingdom, but he must prepare them for their exaltation by deep humiliation. He knows when they are in danger of becoming proud, and sometimes in his mercy he sends an affliction to keep them humble.

He dealt in this manner with the apostle Paul. These are the apostle's own words—"Lest I should be exalted beyond measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted beyond measure." (1 Cor. 12:7.)

October 6

Matthew 26:21-25. The apostles inquire who shall betray their Master.

What a sorrowful moment it was to the affectionate disciples when the Lord said, "One of you shall betray me." He himself was troubled in spirit, and they were exceeding sorrowful. Each anxiously inquired, "Is it I?" It was right in them to ask this question, rather than to say, "Is it Peter?" "Is it John?" "Is it James?" Not one was so ungenerous as to fix his suspicion upon his fellow. This is the spirit we ought to cultivate. Are we not more apt to suspect our fellows than to distrust ourselves? No doubt each of the apostles felt in his heart that he could not betray his Master, but then each believed that the Lord knew his heart better than he knew it himself—"God is greater than our hearts, and knows all things." (1 John 3:21.) Did Judas believe that God knew all things when he asked, "Is it I?" Surely he must have hoped that he had deceived his Master as well as his fellow-disciples. But how must he have felt when he heard the answer, "You have said!" Probably it was spoken in a low voice, so that none but Judas heard the words.

But even when detected, he was not turned aside from his base purpose; for Satan had entered into him. No threatenings could terrify him; not even the words, "It would be better for that man if he had never been born." More terrible words cannot be imagined. They prove that the lost spirits can never be released from hell, for if at any period (however remote) they were to enter heaven, it would be good for them in the end that they had been born. Judas must have disbelieved this truth. Unbelief prepares the heart for committing the most appalling crimes. Satan finds no easier method of leading men captive than by filling their minds with doubts concerning God's word. He began his communion with our race by saying, "You shall not surely die."

But if Judas could not be awed by fear, could he be melted by love? No, he could behold his Lord seated at his last supper, and hear all his moving words, and still brood over his dark design. He could hear him utter this touching sentence, "With desire I have desired to eat this passover with you before I suffer;"—he could see him, girded with a towel, stooping to wash his disciples' feet—he could permit him to wash his own feet—and yet still determine to betray him into the hands of his enemies. Truly may God say of the human heart, that it is desperately wicked. The old serpent has made it his habitation, and he exerts his subtlety in keeping it in his possession. But the grace of God can change the unfeeling, deceitful heart of man. It was grace that made the other disciples so different from Judas. Did not the Lord declare this, when he said, "I speak not of you all; I know whom I have chosen?" (John 13:18.)

When we consider a wicked character, when we follow its windings, and try to fathom its depths, let us remember that we are studying our own disease. If we were attacked with any dreadful malady for which no cure was known, what should we feel in viewing the body of one who had died of that malady? We should think, "My symptoms will increase, until I am reduced to the same miserable state." Sin is a malady that naturally grows worse and worse, and ends in eternal destruction. None can stop its course, but Jesus alone. Had it not been for him, it might have been said of each of us, "It would be good for this man if he had never been born; it would be good for this woman, for this child." May God of his infinite mercy grant that the reverse may be said of each of us! Whatever afflictions we may pass through, if we keep faithful to Jesus we shall see in the end that it was good for us that we were born. The blessed Savior died, that we might have cause to rejoice forever in having been called into being.

October 7

John 13:23-30. Christ gives the sop to Judas.

How many incidents recorded by John alone are so interesting that we could not bear the idea of being ignorant of them! It is a touching circumstance that one of the disciples leaned his head upon the bosom of Jesus at the last supper. That disciple's name is not mentioned in this place; but we know, from other passages, that it was John. It was the custom in the East to recline upon couches at mealtimes. This custom was not always observed at common meals, but it was considered indispensable at the passover. It is true, the first passover was eaten standing, but in later times the Jews preferred the posture of lying, because they thought it was a better emblem of their freedom from toil and slavery.

Could we have conjectured (had we not heard the fact) that a sinful man should be permitted to lean his head upon the bosom of our Lord? Such condescension became him who took little children in his arms, and who permitted a weeping woman to kiss his feet. Ought we to be afraid of coming to such a Savior? Can we believe he would roughly reject us? Or rather can we conceive how graciously he would receive us, how faithfully he would cleave to us? There is no friend who would so tenderly support our aching heads when oppressed by care and sorrow, or when damp with the dews of death.

We naturally suppose that all the apostles must have considered it a high privilege to sit next the Lord. It seems probable that Judas sat on one side of him, as it was to him he gave the sop when he had dipped it. Peter seems to have occupied a more distant place, as he beckoned, instead of whispering to John, when he desired him to ask a question.

It was not sufficient for Peter to know that it was not he who should betray the Lord; he wanted to discover who it was. When John whispered, "Who is it?" the Lord did not check him for curiosity, but gave him a sign by which he discovered the traitor. It is lawful for Christians to desire to detect hypocrites. Paul exhorts them to look "diligently lest any root of bitterness springing up trouble them, and thereby many be defiled." (Heb. 12:15.)

The token by which the traitor was distinguished was an act of friendship—dipping his morsel in the same dish with the Lord. On the Passover-table a dish was placed composed of the juice of figs and other fruits, mixed with vinegar; and into this mixture all the guests dipped their morsels of the unleavened cake before returning thanks. For the last time the Lord dipped his morsel, wrapped in bitter herbs, in such a dish—for the last time Judas did so also. Both the traitor and his Master were eating their last supper on earth. Often had they supped together; but never to all eternity would they sit again at the same table, or share the same bread. The other apostles would again eat and drink with their Lord in another manner and in another state; but Judas would hunger forever amid the famished spirits in hell.

How eager the traitor must have felt to escape from the presence of his injured Master! Jesus himself furnished him with an excuse, by saying, "That you do, do quickly." The tone was so gentle in which those words were uttered, that none conjectured they referred to a deed of murder. Judas obeyed, and did his dreadful work quickly—for Satan hurried him on to perpetrate the crime. The wicked spirit who suggested the scheme sustained him while he executed it—"After the sop Satan entered into him." Man's courage would often fail before he had performed his dark designs, if it were not for Satan's help. He strengthens the thief to encounter the darkness, and he nerves the arm of the murderer to raise the bloody knife; but when they have done his will, then he encourages them no more; then he abandons them to remorse and despair.

October 8

John 13:31-35. Christ gives a new commandment.

When the traitor had left the room, the full tide of the Savior's love began to flow out upon his disciples. Many sorrowful words had been uttered at this last supper; but in the midst of grief gleams of joy burst forth. There was holy triumph, no, even rapture, in the words, "Now is the Son of man glorified; and God is glorified in him." Why did the Lord rejoice at the speedy approach of his bitter sufferings? Because in those sufferings his own glory and his Father's glory were manifested.

Have we seen the glory of the cross? Does it appear to us a glorious way of reconciling guilty rebels to their insulted sovereign? Does it not show how God hates sin, yet loves the sinner? He hates sin so much that he would not pardon without an atonement; he loves sinners so much that he consented to give up his only Son to be that atonement. Paul did not behold the Savior expiring on his cross; but like us, he heard the touching history—and what was its effect upon his heart? The cross put out all other glory. He no longer saw any glory in exalted titles and shining thrones, in human learning, or eloquence, or even in a reputation for righteousness—all these appeared to him as dross. The cross alone seemed glorious, and he testified, saying, "God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." (Gal. 6:14.)

But in the hour when Jesus rejoiced, he looked not only at the glory connected with his sufferings, but also at the glory of his exaltation. "If God shall be glorified in him, God shall also glorify in himself, and shall immediately glorify him." Very soon God would raise him from the dead, and exalt him to his own right hand. He longed for that glorious hour; he showed his anxiety, when he said to Judas, "What you do, do quickly." If Paul in later days had a desire to depart and to be with Christ, how much more must God's own Son have desired to depart to be with his Father! He remembered the glory he had with the Father before the world was; this glory he knew he should soon possess again at his Father's right hand. A few weeks afterwards the dying Stephen looked up, and saw him standing there. A few months afterwards the astonished Paul beheld his brightness above the brightness of the sun. A few years afterwards, and the enraptured John heard him say, "I am he who lives and was dead, and behold I am alive for evermore." Well might the prospect of such glory cheer the Savior's heart, as he sat at his last supper.

But did he forget his sorrowing disciples? O no, he turned to them with tender love, saying, "Little children, a little while am I with you." While he was with them, they had basked in his love; when he was gone how desolate would they feel! But if they should love each other as he loved them, then they would not be desolate. Therefore he said unto them, "Love one another, as I have loved you." Jesus desires that his people should be happy. This is one reason why he charges them to love each other. But he has another reason. It is his own glory. "By this shall all men know that you are my disciples, if you have love one to another." Love is the badge of Christ's disciples. Is it then so rare for men to love each other, that true believers can be known by this mark? Yes, it is even so. There is much that looks like love to be found in the world. There is natural affection—there is particular friendship—there is patriotism—there is party-spirit—but there is no love, such as Christ bore towards his disciples. There is no love of this kind to be found on earth but in the heart of a Christian. No human creature, indeed, can love as Jesus does—but his love, though very inferior in degree, may be the same in kind. Paul, the prisoner of the Lord, was filled with this love when he said, "Therefore I endure all things for the elect's sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory." (2 Tim. 2:10.) Such love has led missionaries to leave comfortable homes to dwell among snows that never melt, or deserts that are always parched, to brave the hungry lion's roar, and to encounter the savage warrior's shriek. Such love glows in the heart of many who stand in less conspicuous places. They may be found in crowded alleys instructing ragged children, or in miserable hovels, comforting dying saints. "May the Lord make us to increase in love toward one another, and toward all men." (1 Thess. 3:12.)

October 9

John 13:36 to end. Christ foretells Peter's denial.

It must have grieved all the disciples to hear their Lord say, "Where I go, you cannot come." But Peter, as usual, was the first to express his sorrow. This he did by asking the question, "Where go you?" These words were evidently uttered with deep anxiety. Jesus repeated the assurance he had before made, "Where I go, you can not follow me now;" but he added a most comforting declaration, "You shall follow me afterwards." These words must have proved a healing balm to Peter's troubled heart, when a few hours afterwards he was weeping bitterly for his base denial of his Lord. Jesus well knew how much he would require cordials for his faith in that agonizing moment; and he gave him several such cordials, both in the upper room and in the garden of Gethsemane. Had Peter's faith failed after his sin, he would have been driven to despair like Judas, and he would have perished like him. But Jesus sustained his faith by his word and Spirit, and kept him "by his power unto salvation." (1 Peter 1.)

Doubtless there are many who wish that they could obtain such a promise as Peter received, "You shall follow me afterwards." But though it is the privilege of only a few of the saints to hear such an assurance from the lips of their Master, it is the privilege of all to have the inward witness of the Spirit, for it is written, "The Spirit bears witness with our spirits that we are the children of God." Let all believers listen to his gentle voice in their souls. It is a voice not to be heard by the outward ear, but only by the inward ear of the soul or spirit, and it says, "You are mine." When the children of God hear that spiritual voice, they reply, "Father;" as it is written in the Romans, "We have not received the spirit of bondage again to fear, but the spirit of adoption, whereby we cry Abba, Father." No slave among the Jews was allowed to use the word "Abba," in speaking to his Master—but believers are not slaves, but children. Only let them beware of grieving by their sins that holy Spirit, who delights in filling their hearts with peace, and joy, and love.

Peter knew not when he should follow his Lord. He was impatient to go immediately, and inquired, "Why cannot I follow you now?" Jesus knows how long it will be before each of us will follow him to glory, (if we shall follow him,) and he knows why one must follow him soon, and another a great while later. He has appointed for each of us that length of pilgrimage that is best for us, and best for others. We are sometimes disposed to wish to alter his arrangements. When tried by lingering sickness, we are apt to cry "how long?" and when surrounded by those who look up to us for help and comfort, to cry, "O spare me before I go away." But the Lord will judge for us, and call us to himself at the right moment. Moses and Elijah, and Jonah, and Job, all desired, in times of great trouble, to die; but the Lord prolonged their lives. Peter, in the fervor of his affection, desired the same; but his request also was denied. Had he, at that time, been called to lay down his life, he would have shrunk from the trial—for far from having courage to shed his blood, he had not enough to bear a scornful look. The Lord would not bring upon him a temptation greater than he was able to bear, but only such a temptation as showed him what was in his heart, and then he made a way of escape, that he might be able to bear it.

At length Peter obtained a martyr's courage, and now he wears a martyr's crown. The time came when he fulfilled his own declaration, "I will lay down my life for your sake;" and he was stretched on a cross like his beloved Master.

Jesus now hears his people's vows of fidelity. He will try them all and prove their sincerity. In what way he will try us, at what time, we cannot tell. When the trials come, may we be found faithful. Then we shall know the truth of the promise, "Blessed is the man who endures temptation, for when (as often) he is tried he shall receive the crown of life which the Lord has promised to them that love him." (James 1:12.)

October 10

Luke 22:31-35. Christ tells Peter he has prayed for him.

What a view this passage gives us of the malice of Satan. That wicked spirit desired to have all the apostles, for Jesus said, "Satan has desired to have you," not Peter only, but the others also. No wonder that he desired to have those men who were to spread the Savior's name throughout the world. He succeeded in obtaining one of them as his prey, even Judas; but his place was afterwards filled up by another apostle (Matthias, Acts 1).

Can we doubt that Satan still desires to tempt the servants of Christ? If we are his servants, he longs to destroy us. He goes about as a roaring lion seeking whom he may devour. (1 Peter 5:8.) These words are the words of one who had himself been rescued from the jaws of the lion. It was Christ who delivered him. He knows all the designs of the enemy. When he sees any of his sheep in danger, he does not flee, but he stays to deliver them. He watched with tender care over all the apostles during their season of temptation, but especially over Peter, who seems to have been the most exposed to the enemy. He had already prayed for him; now he warns him; soon he takes him to the garden with him, and there bids him pray for himself; and even when standing before his judges, does not forget him, but turns and looks at him.

Such is the care Jesus still takes of his people. Were he less watchful, no soul would ever reach the heavenly fold. If we do not fall into some fatal sin, it is because his eye is always upon us. No little child is so dependent upon the watchfulness of its nurse, as we are upon that of Jesus.

Satan desired to sift the apostles as corn is sifted in a sieve, when it is thrown up in the air, and when the chaff is blown away. He hoped that Judas was not the only hypocrite among them; for Satan cannot search the heart. He suspected Job of being a hypocrite, but he was mistaken. He suspected Peter, but in this also he was mistaken. It seems Satan is allowed to try the saints, but these trials do them good, and make them brighter Christians afterwards. Peter loved the Lord before he denied him; but he loved him far better afterwards. "That kind upbraiding glance" could never be erased from his memory; that affectionate message, ("Tell his disciples and Peter;") that early meeting with him alone, (for he was seen by Peter or Cephas before he was seen by the twelve,) (1 Cor. 15:5,) were tokens of forgiving grace beyond all human thought.

How it binds the hearts of believers to their Lord, to remember the various instances in which their backslidings have been healed! Is there anyone here who, like Peter, has given himself to the Lord, and who yet, like Peter, has been unfaithful? Do you not feel your heart glow with love when you think of the Lord's free forgiveness of your ungrateful wanderings? What does Jesus expect of his restored backsliders? He expects that they should strengthen their brethren. He said to Peter, "When you are converted strengthen your brethren." By the term "converted," he meant "turned back again" into the way of righteousness. David declared, after his grievous fall, "I will teach transgressors your ways, and sinners shall be converted unto you." It encourages a wanderer to return to hear another wanderer say, "The Lord has forgiven me." All the apostles must have felt afraid to meet their Lord again, after having forsaken him; but when they heard Peter say, "I did worse than you, I denied him; yet he has forgiven me; I know it by the look he has cast upon me," would they not all be strengthened by such words? We ought not to be ashamed to own our faults to our brethren; but we ought rather to take delight in magnifying the riches of Christ's forgiving love. If we have obtained mercy, why should not others also? What Jesus has done for us is a pattern of what he will do for all, who, like us, shall believe in him to life everlasting. (1 Tim. 1:16.)

October 11

Luke 22:35-38. Christ prepares the apostles for approaching danger.

The Lord deals with his people in various manners. Sometimes he causes all things to go smoothly—at other times he permits difficulties to arise. When Jacob left his father's house, he was cheered on his way by a vision of angels, and he arrived safely at his uncle's abode; but when Joseph left his home, he was assaulted by his brethren and sold as a slave into Egypt. The Lord knows when to appoint trials, and when to bestow prosperity.

Solomon knew this when he said, "To everything there is a season, and a time to every purpose under heaven"—that is, to every purpose of God. He then enumerates various times, "a time to kill and a time to heal, a time to weep and a time to laugh." (Eccl. 3.) There were such various times in the lives of the apostles. When their Master first sent them out to preach, he desired them to make no provision for the way. He said, "Provide neither gold, nor silver, nor brass in your purses, nor bag for your journey." (Matthew 10:9, 10.) They obeyed this command, and at the last supper they testified that they had lacked nothing during their journey. The disciples of Jesus can always testify that their Lord has kept his promises—not one of them has ever failed, or ever will.

On this occasion the Savior gave different directions to the apostles from those he had formerly given. He desired them to take, not only bags and purses, but even swords. Why did he give this command? To prepare them for the great troubles that were coming upon them. He knew that now few would be willing to give them food, and that many would desire to take away their lives; because their Master was soon to be crucified as a criminal. Who would favor the followers of a crucified Master? He reminded them of these words of Isaiah 53, "He was numbered with the transgressors." One of the trials the Savior endured was DISGRACE. He was put to death as a wicked man, with wicked men, and in the manner in which wicked men were put to death. The disciples of such a master ought to expect disgrace. They should not be surprised when they are insulted, reviled, and falsely accused.

But ought they to defend themselves with the sword? We know they ought not. When Peter took one of these two swords and cut off the ear of the high priest's servant, his Lord rebuked him, and said, "All those who take the sword shall perish with the sword." If Jesus had intended that his servants should fight, he would not have said that two swords were enough. The only sword that they should use is the sword that their Master wielded when attacked by the prince of darkness in the wilderness—the sword of the Spirit, which is the word of God. (Eph. 6:17.)

When temptations come upon us, let us use that sword. Satan cannot resist it. Had Peter used it in that terrible night when his Lord was condemned, he would not have denied him. We know not what great temptations may soon assail us. God often makes the first part of a believer's course very smooth, because he knows his weakness, and will not try him above his strength. But an evil day will come. How shall we stand in that day? Not by our own strength. We must take unto us now the whole armor of God, the bosom-plate of righteousness, the shield of faith, the helmet of salvation, and the sword of the Spirit. When clothed in this armor, we must watch and pray, and then we shall be able to resist all the wiles of the devil. (Eph. 6:11.)

October 12

Luke 22:19, 20. Christ ordains his holy supper.

Of all the touching words that Jesus uttered at the last supper, the most touching were these—"This is my body; this is my blood." The disciples had been unwilling to believe that he would die; but could they doubt it any longer when they heard these words, and looked upon the broken bread and the poured out wine? He would not only die, but he would die a cruel death; his body would be broken like the bread; his blood would be poured out like the wine.

Was Judas present at this scene? It is not certain whether he was there or not. He had partaken of one cup—of the cup before supper—but we know not whether he partook of the cup after supper.

No doubt it was with bitter grief that the loving disciples ate that broken bread, and drank that cup of wine. With what different feelings they partook of the ordinance the next time! When, after their Lord's resurrection, they met together to break bread, how thankful they felt for his dying love! We know not when they first met for this purpose. It must have been an interesting communion! Each must have thought, "What would have become of me if that spotless body had not been lacerated and bruised upon the cross—if that precious blood had not flowed from the pierced hands, and feet, and side!" This is the feeling of every believer when he approaches the table of his Lord.

Ever since man sinned, he has been spared only for the sake of Jesus. When Abel brought a spotless lamb and offered it on the altar, he knew that he deserved to die instead of that lamb. The blood of that lamb was a faint shadow of the blood of the Lamb of God.

What did Jesus mean when he said, "This cup is the new testament in my blood which is shed for you?" By the word "testament," he meant covenant or promise. God made a covenant with Israel in the wilderness. The blood of bulls and goats was shed to confirm the first covenant. As it is written, "Moses took the blood and sprinkled it on the people, and said, Behold the blood of the covenant." (Ex. 24:8.) From everlasting God made a covenant with his beloved Son concerning the salvation of man; but it was not fully revealed until after Christ had been crucified. His blood was shed to confirm this new covenant. It can never be shed again. But lest we should forget that it was once shed, we are commanded to drink wine at his table. And can we forget such love as Christ has shown? Yes, when he said, "Do this in remembrance of me," he knew well that we were disposed to remember everything sooner than his love.

There are only a few who even desire to remember it. Why do so many turn away from the Lord's table? Is it not because they do not love their crucified Savior? They are not ashamed or afraid to say by their actions, "We do not love him." They know he is patient—they know he is generous—they know he is forgiving—they hope he will bear their insults, and that, when he spreads his table in his Father's kingdom, he will invite them to sit down with him there. But what if he should come in a day when they do not think, and in an hour when they are not looking for him; and what if he should say, "You shall not taste of my supper; you despised the supper to which I invited you on earth, and you shall not be admitted to my supper in heaven!" But if he should forgive their ungrateful conduct, and welcome them to his heavenly table, will they not wish they had honored his sacramental board?

If grief could enter heaven, it would be felt at the remembrance, not of past trials, but of past ingratitude shown to the Lamb of God. When we feel that all our bliss was purchased by the wounded Savior, shall not we desire that we had always loved, and honored, and adored him?

October 13

John 14:1-3. Christ promises his disciples to receive them into his Father's house.

As we read these words, let us remember in what interesting circumstances they were uttered. Jesus was conversing with his eleven apostles, in an upper room, only a few hours before his crucifixion.

There was a moment in which He himself was troubled in spirit, but now it seems that his disciples were more troubled than himself, for he undertakes to comfort them. He had made one declaration that had grieved them exceedingly; He had said, "Where I go, you cannot come." Peter had expressed his sorrow, and had obtained this sweet assurance, "You shall follow me afterwards." The other apostles must have desired to hear words like these addressed to themselves. Their desire was fully satisfied when Jesus said, "In my Father's house are many mansions. I go to prepare a place for you." There was a mansion, not for Peter only, but also for John and James, and all the apostles. And are these mansions for them alone? Does not each of us inquire, "Is there a mansion for me also?" Yes, there is not only a mansion, but a crown for everyone who loves the Lord. Hear what the apostle Paul says, "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me in that day; and not to me only, but unto all them also that love his appearing." (2 Tim. 4:8.) Here is hope, here is assurance, for every one who can sincerely say, "Come, Lord Jesus, come quickly."

Well might the disciples be troubled at the thought of losing such a friend as their Lord had been to them. The kindest friend we have ever known has sometimes treated us coldly, impatiently, or harshly; but Jesus had always been affectionate, sympathizing, and tender. The best friend we have ever had was subject to error and infirmity, but Jesus possessed unspotted holiness, unerring wisdom, and unblemished loveliness. In losing his presence the disciples felt that they should lose the chief joy of their existence. He knew the desire of their hearts, therefore he said, "That where I am, there you may be also." They have now tasted the fulfillment of this promise! The apostles are where Jesus is. Absent from the body they are present with the Lord.

Some who were once with us, are now with him. Would we wish to call them back? Could we make them as happy as Jesus is now making them? While we are enduring trials, exposed to temptations, and subject to sin, they rest in the mansions that he prepared for them in his Father's house. They do not desire to return to us, but they long for us to come where they are. There are mansions enough for a multitude which no man can number. Every hour some happy spirit is ascending to inhabit the place the Savior has prepared for him. The dying Stephen looked up steadfastly into heaven and saw the glory of God, and Jesus standing on the right hand of God; and as they stoned him he called upon God, saying, "Lord Jesus, receive my spirit." (Acts 7:55, 60.)

October 14

John 14:4-7. Thomas makes an inquiry.

How condescending it was in the Lord Jesus to permit his disciples to ask him questions! Yet he discouraged presumptuous inquiries. On this account the disciples, when they saw him conversing with the Samaritan woman, were once afraid to say, "What do you? or, why talk you with her?" But he encouraged them to ask, in a humble spirit, explanations of his doctrines.

At an early part of the conversation at the last supper, Peter interrupted his Lord by saying, "Where are you going?" The answer seems to have satisfied him, for he said soon afterwards, "I will lay down my life for your sake." By this reply, Peter showed that he believed his Master was going to die. But Thomas was not so soon satisfied as Peter. He was a man hard to be convinced, though not slow to act when convinced. It was he who on a former occasion had said, "Let us also go, that we may die with him." (John 11:16.) And it was he who, a long while afterwards, carried the gospel to the end of the world, even to the coasts of India. Even now, near Madras, his name is remembered, and the Mount of Thomas may still be seen there. It was this Thomas, this unbelieving Thomas, who now said, "Lord, we know not where you go, and how can we know the way?" His patient teacher repeated the instructions he had so often given, "I am the way, the truth, and the life." But did he reveal where he was going? Yes, for he added, "No man comes unto the Father, but by me." He was going to the Father—he was going to return to that bosom whence he came out—he had been despised and rejected of men; but he was going to Him who had said, "This is my beloved Son, in whom I am well pleased." And was he going alone? No—had he not said, "I go to prepare a place for you?"

But he was going to do still more—to prepare a way as well as a place. Of what avail would it have been to us, if a place had been prepared, but if no way to that place had been opened? To see, afar off, those glorious mansions, and to feel there was no way by which we could attain them, would be wretchedness indeed. Yet there is no way, except through Jesus. As well might one of us hope to reach the stars, by any contrivance of our own, as to reach heaven through our own goodness, or prayers, or tears, or sufferings. When man had sinned, it was impossible that the just God could receive him as an inhabitant of his palace. What would be thought of a sovereign who should appoint some notorious murderers to be his ministers of state? How was it, then, possible that the holy God should continue to show favor to guilty rebels? But the Son of God took upon him our load of guilt, and died in our stead. Thus he became the way to his Father. Sinners may approach God through him. The great gulf that sin had made between heaven and earth, is now closed. The Son of God is the ladder by which sinners climb up into heaven. It is a useless thing to attempt to come to God in any other way than by Jesus. The men who began the tower of Babel thought they could reach the heavens, but they were mistaken. There are some who fall into a more fatal mistake. They fondly imagine that they shall be able to pile up good works enough to enable them to mount to God's throne; but they shall never succeed—while the humble believer, trusting in his Savior, shall be borne by his Almighty arm into the presence of the King of kings.

October 15

John 14:8-12. Philip makes a request.

Philip expressed the feeling of a pious heart when he said, "Lord, show us the Father, and it suffices us." There was something in this request that must have pleased the Son of God. Love to his Father always pleased him. It grieved him to see the creatures of his Father's hand so indifferent to his name. He had beheld another scene in heaven, where every angel and every saint glows with love to his glorious Creator. But worldly men do not care for the Being who made them. Far from wishing to see Him, as Philip did, they wish to hide themselves from him. Instead of saying, "Show us the Father," they say in their hearts, "Give us corn and wine; give us favor with men; give us success in our schemes, and prosperity in our families, and—it suffices us."

But the children of God desire to see their Father's face. Philip was a child of God, and he desired to see his glorious countenance; therefore he said, "Show us the Father." Yet he ought not to have made this request. He ought to have known that Jesus was the brightness of his Father's glory. How gently the Lord reproached him for his unbelief when he said, "Have I been so long time with you, Philip, and yet have you not known me?" Three years was a long time to have familiar communion with the Son of God. Patriarchs and prophets thought themselves highly favored, when they enjoyed short and occasional interviews with their glorious Redeemer. They were more ready to acknowledge him as God than Philip was. When Jacob had wrestled with the angel, he said, "I have seen the face of God, and my life is preserved." But the apostles found it hard to believe how great their Master was! They had seen him hungry and thirsty, weary and weeping. They had even heard him talk of dying. Was it not hard to believe, that the face so marred with sorrow was the express image of the Father's? Yet they ought to have believed this, because of his words and his works.

He spoke as never man spoke; he did works that man never performed. His divine glory shone through the veil of mortal flesh. No light around his person distinguished him from other men; but the apostle John declares, "We beheld his glory, the glory as of the only begotten of the Father." (John 1:14.) Once, indeed, his face did shine as the sun, and his clothing was white as the light; but only once; and then only three of the apostles beheld that glorious sight. But his countenance always shone with the light of holiness, and his garments were always white with spotless purity.

When did Jesus fulfill this wonderful promise, "He who believes on me, the works that I do shall he do also, and greater works than these shall he do?" At the day of Pentecost, when the apostles, by the power of the Spirit, turned three thousand souls to God. When Jesus preached, only a few repented. Chorazin and Bethsaida, Capernaum and Jerusalem, repented not; but when the apostles preached, three thousand, by one sermon, were pierced in their hearts. (Acts 2:37-41.) What was the reason for this difference? Jesus explained the reason in these few words, "Because I go unto the Father." Since he has gone unto the Father, to sit at his right hand, multitudes have received the gifts of repentance, and of the forgiveness of sins, because he has gone there for that very purpose; as it is written, "Him has God exalted with his right hand, to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins." (Acts 5:31.) Have we received these precious gifts? Has the great work been done in our souls—the work of conversion? If it has, then we shall be anxious to do great works ourselves, by saving the souls of our fellow-sinners, and snatching them as brands from the burning.

October 16

John 14:13-20. Christ promises to answer his disciples' prayers.

When friends are about to part, they agree together how they shall serve and please each other while separated. The Son of God was the most tender and faithful of friends. What was it he engaged to do for his disciples when about to leave them? He said, "If you shall ask anything in my name, I will do it." But what could they do for him? He said, "If you love me, keep my commandments." Jesus has not failed to fulfill his part. As soon as he was ascended up on high, his disciples asked in his name for a glorious gift, and he bestowed it. They asked for what he had promised; for, as Luther says, prayer is the reminding God of his promises. What had he promised? Another comforter, that is, another teacher. "I will pray the Father, and he shall give you another comforter, that he may abide with you forever." The apostles remembered this promise; and when they had parted from their Lord, "they all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren." (Acts 1:14.) Then it was that the Holy Spirit came down from heaven with a sound like a rushing mighty wind, and in appearance like cloven and flaming tongues. Peter then preached to the wondering multitude, and said, "Being by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he has shed forth this, which you now see and hear." (Acts 2:33.)

Thus Jesus fulfilled his own promise, "If you shall ask anything in my name, I will do it." But has he withdrawn that precious promise? May we not still expect its fulfillment? Assuredly we may. How many believers can witness that Jesus has heard their prayers! Sometimes we are certain that the letter we sent to a friend has been received; and why? Because we receive an answer to it. Have we never received answers to our prayers sufficient to convince us that they have been heard? Sometimes Jesus does not grant the very thing his people ask for; because he has promised only to give them good things, and sometimes, in their ignorance, they ask for things not good for them. The apostle Paul thought it would be good for him to be relieved from the thorn in his flesh—but his Savior knew it would be better for him to bear it, lest the abundant revelations he had received should exalt him above measure. Therefore when he besought the Lord three times to take it away, he received this answer—"My grace is sufficient for you." And he found it sufficient; for he was able afterwards to say, "I take pleasure in infirmities." If, then, we do not obtain the very thing we ask, let us not be discouraged. We may have asked for a stone—our heavenly Father will not give us that; but He will give us bread instead.

Christ has not forgotten what he promised to do for us. Let us not forget what he has enjoined us to do for Him. He said, "If you love me, keep my commandments." If we forget this charge, he will be released from his promise. For John says in his epistle, "Whatever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight." (1 John 3:22.) What are his commandments? He had given two while sitting at supper with his disciples. One was the new commandment, "Love one another as I have loved you." The other was, "Believe in me." (John 14:1.) Jesus did not say, "Love me." He knew his disciples loved him. He even appealed to their love as a motive of obedience, saying, "If you love me, keep my commandments." Does this tender appeal touch our hearts? If we love the Lord it will be a stronger motive to obedience than the severest threatening. God threatened Adam when he said, "In the day that you eat thereof, you shall surely die." But this threatening did not deter him from eating the forbidden fruit. How many who love Jesus have been deterred from disobeying him by the tender words, "If you love me, keep my commandments!"

October 17

John 14:21-23. Jude asks an explanation.

How it must have gladdened the hearts of the apostles to hear Jesus say, "I will manifest myself unto him," (that is, unto the man who loves me!) As it was the prospect of his absence that troubled them, the promise of his presence (if they believed that promise) must have cheered them. He had said before, "I will come again and receive you to myself." But he had not said when he would come again. Years might pass away before he took them to the place where he was going. But now he promises to visit those whom he left behind.

To whom did he address the promise? To those who loved him. The apostle Jude well knew that he loved him. Therefore he did not inquire, "Will you manifest yourself unto us?" But he asked, "How will you manifest yourself unto us?" It is a comfortable thing when a man's own heart assures him that he loves his Lord. Our hearts tell us that we love our children and our friends. If we really love the Lord, our hearts will tell us that we do. Yet, lest we should deceive ourselves upon so important a subject, Jesus has given us a sign by which to try our hearts. "If a man love me, he will keep my words." But who keeps the words of Jesus? If tried by this rule who shall stand? None keep them perfectly; but some do keep them in the sense that Jesus meant; for he said, speaking of his own apostles, in prayer to God, "They have kept your word." (John 17:6.) This declaration has been a great comfort to many believers. The history of the apostles shows that they did not keep their Master's words perfectly—they neither believed in him as fully, nor loved one another as warmly, as they ought. Yet still Jesus said to his Father, "They have kept your word."

When he lived upon earth the world saw him as well as his disciples; but, since he has ascended to heaven, the world have seen him no more—but those who love him do see him by faith. There are many who have experienced the truth of this promise—"My Father will love him, and we will come unto him, and make our abode with him." That faithful servant of God, Dr. Payson, when racked with pain upon his dying bed, declared, "It is not the prospect of heaven that makes me happy, but the sense of heaven in my own bosom." Where the Father and the Son abide, there must be heaven. While sin remains in the heart, the believer's heaven will be darkened by clouds, and shaken by storms—but when sin is utterly destroyed, there will be no more storms, and no more clouds.

The glorified saints are not only in heaven, but heaven is in them. The dawn of this heaven is in believers upon earth. Is there heaven in our souls? Do the Father and the Son make their abode with us? If they dwell not with us now, we shall not dwell with them hereafter. Remember the declaration of the apostle, "Christ in you, the hope of glory." Remember also his prayer, "That Christ may dwell in your hearts by faith." (Eph. 3:17.)

October 18

John 14:24-26. Christ promises his disciples that the Holy Spirit shall teach them.

When about to part with a friend, we often have cause to regret that we have not profited more from his society. A child standing by the bed of a dying parent, feels the value of those instructions he shall receive no longer—of those prayers he shall never join in again. He endeavors to recall the faithful counsels, to imprint on his memory the familiar expressions, but day by day they fade away.

What must the disciples have felt at the thought of hearing the sayings of the Lord no more! They heard him declare, "He who loves me not, keeps not my sayings." They must have feared lest they should not be able even to remember them, much less to KEEP them. But Jesus knew their feelings, and he gave them a promise suited to their state. He promised that One should come who should bring to their remembrance all that he had said to them, and who should teach them many things he had not taught them. For he had treated them as children whose understandings were unripe, and had kept back many things that it would hereafter be good for them to know. These things the Holy Spirit would teach them. Did Jesus fulfill this promise? Let us look into the epistles of Peter and Jude, of James and John, and we shall find treasures of heavenly wisdom that the Holy Spirit had taught them. The very discourse which we are now reading was brought back to the memory of John by the Holy Spirit. The precious words which dropped from the Savior's lips as he sat at his last supper, did not fall to the ground; they were gathered up and reserved for our instruction. Do we feel them to be precious? Do we consider these holy words better than gold, and sweeter than honey? Or do we take more delight in a trifling song and an entertaining story, than in the words of the Son of God? The true believer can say with David, "Your word is very pure, therefore your servant loves it."

If we really love it, we may trust that the Holy Spirit will bring it to our remembrance in our time of need. In the hour of temptation he is a faithful friend, and whispers in the ear of the tempted soul such a text as this, "How can I do this great wickedness and sin against God?" In the hour of affliction the Holy Spirit brings to the desponding mind such a promise as this, "Whom the Lord loves he chastens, and scourges every son whom he receives." (Heb. 12:6.) And in the hour of death he sustains the sinking soul by such an assurance as this, "When you pass through the waters I will be with you, and through the floods they shall not overflow you." (Is. 43:2.)

October 19

John 14:27-29. Christ promises to give his disciples peace.

We sometimes read of a rich man dying and leaving a vast property to his heirs. But the greatest riches ever bequeathed, were bequeathed by one of the poorest of the sons of men. None was ever poorer in this world than Jesus. Yet he left his disciples the costly gift of "Peace." "Peace I leave with you, my peace I give unto you." This is what all the world are pursuing. They are seeking for peace and happiness. They desire an abundant earthly portion because they imagine it will confer peace. Some think that power will confer it; others that praise will impart it; while many hope to find peace in a round of amusements, in the attainment of knowledge, in the endearments of home, or in the performance of active duties. But none of these things, not even the best of them, ever bestowed peace. None has peace to bestow but Jesus. He gives it to those who love him, and to them alone. He gave it to the weeping sinner; he said to her, "Go in peace," and she went in peace. He gave it to the dying thief; he said, "Today shall you be with me in paradise," and that once guilty man died in peace. He is willing to give it to each of you. Ask him for his peace. You will obtain it. Perhaps there are some here who have obtained it already; who know they have been filled with joy and peace since they believed in the Son of God.

But when Jesus promised this rich gift to his disciples, what was going to become of him? He also was going to be happy. He was going to the Father. Who can conceive the joy which he felt when he uttered these words, "I go unto the Father." He knew what it was to be with the Father. He had been with him from the beginning, for he himself was God. When he said, "My Father is greater than I," he spoke only of the greatness of his Father's office, not of the greatness of his nature; for it is declared in other places, that Jesus is equal with God. "He thought it not robbery to be equal with God." (Phil. 2:6.) "I and my Father are one." (John 10:30.) But Jesus took upon him the form of a servant, and was made in fashion as a man. While he continued on earth he was exposed to insults; but when he returned to heaven, he sat down again with his Father on his throne.

Did it ever rejoice us to think that the Savior's sufferings are all over, and that he is "made most blessed forever?" If we loved him, this thought would comfort us under our own sorrows. It did comfort the disciples, for when they saw him carried up into heaven, they returned to Jerusalem with great joy. (Luke 24:52.) The same thought may comfort us under the loss of pious relatives. If we love them, we shall rejoice when we think that they are with the Father. When troubles overtake us, it will be soothing to reflect, "My mother is with the angels, and she can weep no more; my child is in the midst of the happy cherubs, singing praises to his God." When we ourselves are going to leave this world, may we also rejoice at the thought that we are going to the Father; and may those who love us rejoice because they know we are going there! A child of four years old, when dying, saw his parents weeping and praying around his bed. Suddenly rising up from his pillow, and stretching out his little arms, he cried out earnestly, "Let me go to God, let me go to God." Who could desire to detain him here!

October 20

John 14:30 to end. Christ goes forth to meet the prince of this world.

It required more than human courage to utter these words, "Arise, let us go hence." It was the call of the Captain of our salvation to his children—it was their summons to accompany him to the field of battle. The last supper was now over, and the parting scene was almost closed. What tender assurances, what faithful warnings had flowed from the lips of Jesus while he sat at the table surrounded by his beloved disciples! But now he says, "Hereafter I shall not talk much with you." These sweet conversations would soon be ended. Instead of talking with his disciples, the Son of God must be struggling with his foes.

There have been many bloody battles fought since evil entered into this world. On some occasions hundreds of thousands have met each other in the field. But there never was such a battle as that fought in the garden Gethsemane, and on the cross of Calvary. There legions of wicked spirits, marshaled under the prince of this world, assaulted the Son of God. On Satan's side there was an innumerable host—on the other one man, even the man Christ Jesus. None can conceive what pangs he endured in the conflict. Agony of mind caused him to sweat great drops of blood, and wrung from him the bitter cry, "My God, my God, why have you forsaken me?" We find in the psalms a description of the workings of his sorrowful soul, when writhing beneath the pressure of satan's temptations. If we would sympathize with our suffering Savior, let us read the twenty-second psalm. What expressions are these! "My heart is like wax, it is melted in the midst of my affections." What a prayer is this, "Save me from the lion's mouth!"

But how was it satan could not prevail against the Son of God? Jesus himself explains the reason. "The prince of this world comes, and has nothing in me." There was no sin in the Savior's heart, there was nothing on which satan could work. A marble quarry cannot be set on fire, and the Son of God was proof against temptation. satan had once seduced spotless angels from their obedience. But there is an infinite difference between the holiness of a creature and that of the Creator. Even those creatures who have never sinned are not, like God, incapable of pollution. Therefore it is written, "He charged his angels with folly," (Job 4;) and "The heavens are not clean in his sight." (Job 15.)

But though the Son of God knew he should win the victory, he looked forward with horror to the conflict. With joy he had said, "I go unto the Father." With anguish he declared, "The prince of this world comes." satan was coming to make a last attempt to wrench the scepter from his hands, and to snatch the crown from his head. Terrible indeed was the hour of the power of darkness.

What was the mighty motive which urged the Son of God to meet the enemy? It was love. To whom? To his Father. It was love to his Father that drew him from the table around which his disciples sat, and led him to the garden to which his enemies were hastening. Therefore he said, "But that the world may know that I love the Father, and as the Father gave me commandment, even so I do. Arise, let us go hence."

October 21

John 15:1-5. Christ declares he is the true vine.

When Jesus uttered these words he was no longer seated at his last supper with the twelve. He had said, "Arise, let us go hence." It is recorded by Matthew, that before he left the table, he sang a hymn with his disciples. (Matthew 26:30.) It is probable that the hymn consisted of several psalms, beginning at the 113th, and ending with the 118th. They were called the Hallel, because they open with the words, "Praise the Lord." They celebrate the deliverance of Israel from the land of Egypt, and on that account were always sung at the feast of the Passover. But they also describe a greater deliverance than that from Egypt, even the deliverance of God's people from the depths of hell. Though many prophets had sung these psalms year after year at the holy feast, none had ever understood them as HE did, who sung them that night with his beloved apostles. He knew the meaning of the words, "Bind the sacrifice with cords to the horns of the altar." (Ps. 118:27.) Before the next setting sun this prophecy was fulfilled by the cry, "Crucify him, crucify him."

Now let us follow the sorrowful little band as they descended the stairs, proceeded through the dark streets of Jerusalem, and along the path that led down the valley of Kedron. It is probable that beside that stream vine-trees grew, and that our Savior pointed to those trees when he said, "I am the true vine." By the means of a plant he wished to teach his disciples this most important truth, that all their safety lay in union with himself. The branches of the vine, while united to the stem, bear precious fruit, but when cut off are worthless, and only fit for the fire. The prophet Ezekiel thus describes the vine, "Shall wood be taken thereof to do any work? Behold it is cast into the fire for fuel." (Ezek. 15:3, 4.)

The Lord was going to leave his disciples, yet he said, "Abide in me and I in you." How would they be able to do this when he would be with the Father, and they on the earth? They would abide in him by believing in him; and he would abide in them by his Spirit. This is the union which exists between the exalted Savior and all his people now upon earth. Though they see him not, they believe in him, and thus they abide in him; though he reigns in the highest heaven, he dwells in their hearts by his Spirit, and thus he dwells in them. This union is not to be seen, but the effects are to be seen. We might not be able to tell whether a branch grew upon the vine, or whether it was only skillfully fastened on it. But if we watched the tree, we should know by two signs.

The false branch would bear no fruit, and at length it would wither. False professors of religion bear no fruit. They may do what are called good works; they may be very active and charitable; they may refrain from worldly amusements, and go to religious assemblies, but they cannot love Christ or love his people for his sake. Love is the fruit. "Love is of God. Every one that loves is born of God, and knows God." If a man say, "I love God, and hates his brother, he is a liar." (1 John 4:7, 20.)

Those branches which do not bear fruit will at length wither. None but God can tell when. They may wither soon; they may, like Judas, fall into some open and atrocious sin, which shall unmask their characters, and cover their names with infamy. Or they may not wither until they die. Angels shall gather up the withered branches and cast them into the fire, and they shall be burned. Are we united to the true vine? To appear to belong to this vine, and not to belong to it, is to be twice dead. Jude describes false professors as "trees whose fruit withers, without fruit, twice dead, plucked up by the roots."

October 22

John 15:9-12. Christ assures his disciples of his love.

It is a great comfort to an affectionate child to receive from a dying parent an assurance of his love. Though he knew before that his parent loved him, yet there is a satisfaction when the time of parting approaches, to hear fresh expressions of attachment. Many failings on his own part rushing to his recollection, make him feel that he does not deserve to be loved; and he listens eagerly to the tender words which dispel his fears.

Such must have been the feelings of the disciples when their Master was going to leave them. He knew the state of their hearts, and applied the healing balm they needed. But he did not say simply, "I have loved you." He told them how much. And how much did he love them? If the Son of God had not declared it we could not have believed that his love was so very great; even the thought would have seemed the height of presumption and profaneness. "As the Father has loved me, so have I loved you." How great must be the love with which the Father has always loved his only-begotten Son, the brightness of his glory, and the express image of his person! The Son speaks of this love as existing before the worlds were made. "Then I was by him, as one brought up with him; I was daily his delight, rejoicing always before him." (Prov. 8:30.) And this is the love with which we are desired to love one another, for Christ said, "This is my commandment, that you love one another, as I have loved you." As the Father loves the Son, so the Son loves us, and so we ought to love one another. Such love does not spring up naturally in our hearts. This is the description the word of God gives of sinful men—"Hateful, and hating one another." (Titus 3:3.)

Jesus presents the strongest motives to incite us to love each other. Do we desire to continue to enjoy his love? Then we must love one another; for he says, "If you keep my commandments you shall abide in my love, even as I have kept my Father's commandments, and abide in his love." He had said before, "If you love me, keep my commandments." Then he appealed to their love for him, now he refers to his own for them. With both these silken cords he sought to bind their hearts together in the bonds of brotherly love.

He urges yet another motive. He was while on earth a man of sorrows, and acquainted with grief; yet sometimes he rejoiced in spirit. It was over his disciples he rejoiced. If they desired to continue to be his joy, they must love one another. "These things have I spoken to you, that my joy might remain in you."

It is a delightful thought to give joy to the Son of God. We have caused him grief enough, and pain enough, and shame enough—and shall we cause him no joy? To see his children on earth living together in love, is his joy now he is in heaven. How must he be grieved when he sees them suspecting each other's motives, exposing each other's faults, thwarting each other's wishes, and wounding each other's feelings! Disciples who act thus cannot be the joy of the God of love—neither can they be happy themselves—their joy cannot be full. Where there is little love, there can be little joy. If heaven were not full of love, it could not be full of joy.

Let us observe our own feelings. When a dark suspicion enters our hearts—are we happy? When a revengeful feeling is kindled—are we happy? When selfishness freezes, or pride puffs us up—are we happy? But when we melt in sympathy with our suffering brethren, or glow with desire to do them good, does not our joy increase? We are being trained up here to join the multitude which no man can number. We are to love all those happy spirits. Not one is to be treated with contempt or dislike, or even with shyness and reserve. All are to be loved by us with the love with which the Father loves the Son, with which the Son loves us. Let us begin this happy life now. Let us love one another. Though there are a multitude of sins in our brethren as well as in ourselves, yet love is a mantle wide enough to cover them all.

October 23

John 15:13-16. Christ calls his disciples his friends.

The Lord Jesus showed more tenderness to his disciples in the last scene than he had ever shown before. Though he received them graciously at first, and treated them kindly afterwards, yet he reserved the choicest expressions of his love for the moment of parting. We never read until we come to this passage such a declaration as, "You are my friends."

This is the manner in which the Lord deals with all his people. It is in the latter stages of their pilgrimage that he makes them know most of his loving-kindness. When they are weighed down by the infirmities of age, or racked by the pains of sickness, he often lifts up the light of his countenance upon them, as he had never done before, so that their last days are their best days. Like the aged Simeon, they exclaim, "My eyes have seen your salvation;" or, like the dying Stephen, "I see the heavens opened, and Jesus standing at the right hand of God."

One of the proofs of friendship is confidence. The Lord treated his disciples with confidence. He said to them, "All things that I have heard of my Father I have made known to you." But while on his part there was confidence, he expected on their part obedience; for he did not wish them to forget he was their Father, as well as their Friend, therefore he said, "You are my friends, if you do whatever I command you." It is written in the Psalms—"The secret of the Lord is with them that fear him, and he will show them his covenant." (Ps. 25:14.) The covenant is that secret which Jesus had heard from his Father, and which he unfolds to his friends. It is the secret of his love before time began. Jesus loved his apostles before they loved him. He declared this truth to them when he said, "You have not chosen me, but I have chosen you." If he had not chosen them, they would never have desired to serve him. When Andrew with another disciple stood by John the Baptist, and heard him say, "Behold the Lamb of God, which takes away the sin of the world," they would have felt no inclination to follow that Lamb, had not Jesus first chosen them. His love was the invisible magnet that drew them after their Savior.

Christ not only chose his apostles to be his friends; he also ordained them to bear fruit. In all things he pleased not himself. He did not call them to leave their employments that they might be his companions as he walked from place to place, or his defenders when assaulted by his enemies. Angels would gladly have left their habitation to be his solace and his guard. It was not his own comfort that he sought, but his Father's glory. He appointed the apostles to bear the tidings of salvation to the ends of the world; and he promised that their labor should not be in vain. To this hour their fruit remains. On earth there are thousands rejoicing in the Gospel which the apostles preached; in heaven a multitude that no man can number. The works of worldly men who lived in the apostles' days have perished. The victories they won have conferred no lasting benefit; the buildings they reared are fallen or crumbling into ruin; the books they wrote, if they still survive, never yet made one creature happy. But the labors of the apostles can never be forgotten; the sinners they converted are saved; and at length the world, through the truths they preached, shall be made holy and happy. Let us tread in their steps. We also are the friends of Jesus, if we do what he commands us. We may bring forth fruit that shall never wither. Feeble as we are, Christ will not despise us. He says to us, "Be not weary in well doing; for in due season you shall reap, if you faint not." It is far better to convert one soul, than, like Columbus, to discover a continent; or, like Herschell, a planet. The fruits of science will pass away, but the fruits of grace will abide unto eternal life.

October 24

John 15:17 to end. Christ prepares his disciples for the world's hatred.

The Lord Jesus did not tell his disciples at the beginning of this conversation, that the world would hate them. He told them first of his own great love. After hearing of that love, they ought to be able to bear to hear that the world would hate them. For what is the hatred of the world compared to the love of Jesus! If all the creatures were to hate us, they could not harm us, while the Creator loved us.

There is another reason why we should not care for the world's hatred. It is this—the world hated Jesus; though he was perfectly lovely, they hated him. Some young Christians imagine that they can escape the hatred of the world. They think that very amiable manners, and very prudent conduct, and very benevolent actions, will prevent even wicked men disliking them. But who can be as amiable as Jesus was, or as prudent, or as benevolent? There are some called Christians who stand high in the world's esteem; but how do they win this esteem? Is it not by keeping silence when they ought to speak, by joining in amusements which they ought to shun, and by cultivating friendships which they ought to renounce? Why did the world hate Jesus? He has told us the reason. Because he testified that its works were evil. (John 7:7.) We ought to do the same. The apostle Paul says, "Have no fellowship with the unfruitful works of darkness, but rather reprove them." (Eph. 5:11.) There may be occasions in which we cannot reprove in words; but we should never, even by a smile, seem to approve wicked actions or discourse.

It is a comfort to the faithful Christian to think that he shares in his Master's reproach. It was a comfort to the Son of God to know that he was hated for his Father's sake. He said, "The reproaches of them that reproached you, have fallen upon me." (Rom. 15:3.) He was the express image of his Father, and the world did not admire that image. The disciples of Jesus are not his express image; but they bear some likeness to him, and even that likeness, faint as it is, the world abhors. How astonished angels must be to see him whom they adore, despised by men! No sin that man commits can be compared to the sin of hating God. If they hated him because they did not know him, their guilt would not be so great; but they hate him the more, the more they know him. The missionaries in Africa have been struck with this singular fact. Distant tribes show more desire to hear the Gospel than the tribes that lie near the missionary station. And why? Because the tribes that lie near know better what Christianity is, how pure, how peaceable, how gentle. Their wicked hearts turn from such a religion; they prefer their own cruel practices, and unholy customs, to the loving and pure doctrines of the Gospel. The carnal mind is still enmity against God. If the Son of God were again to descend to this world, and if, clad in a humble garb, he were to visit this country, he would again be despised and rejected. Do we feel that we should not despise him? Let us inquire what proof we give that we should not. Do we love his servants, whoever they are, and wherever we find them? And is it for their holiness we love them? If we prefer a real Christian, though unlearned, unpolished, unpleasing, to the most eloquent, agreeable, and accomplished worldly person, then we have reason to hope that we actually do love Jesus.

October 25

John 16:1-4. Christ prepares his disciples for afflictions.

None of us know what particular afflictions we shall be called to endure. The Lord Jesus was the only man who knew all things that would befall him. Even the apostle Paul, who was a prophet, said, "Now behold I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there." (Acts 20:22.) Yet God has sometimes revealed to men a few of the future events of their lives. He told David that he would sit upon a throne, and afterwards he predicted that the sword would never depart from his house. He has wise reasons for spreading a thick curtain over the future, and he has wise reasons for sometimes lifting up a little corner of the curtain and permitting men to have a glimpse into his counsels.

The Lord Jesus thought fit to tell the disciples some events that would happen to them. He said, "They shall put you out of the synagogue; yes, the time is coming, that whoever kills you will think he does God service." What was his reason for acquainting them with these afflictions? He himself states the reason—"These things have I spoken unto you that you should not be offended," or made to stumble. There is a strong temptation in times of great affliction to distrust God. It is very hard when he smites us, to believe that he loves us. When we are prosperous and happy, then it is easy to say, "As many as he loves he rebukes and chastens." It is easy then to believe, or to think we believe, that he does not willingly grieve or afflict the children of men. But when pining in a dungeon, or threatened with the stake, then it is hard not to imagine that God has forgotten to be gracious. When Satan desired to deprive Job of all his comforts, he knew how much that faithful man would be tempted to speak against his God. Those who have experienced sore afflictions can remember the struggle in their hearts at such times. Jesus knew the weakness of his disciples—he knew what they would feel when cast out of the synagogues, and sentenced to die a cruel death. Therefore he prepared them for these trials, that when they were afflicted they might think, "These are no strange things that have come upon us; our Lord told us before that they would happen."

Some years ago a Malagassy woman was persecuted cruelly by the queen of Madagascar. For five months she was shut up in an iron cage that prevented her from moving a limb, and for a long while she wandered in the forests, living upon wild roots, to escape the spear of the executioner. Afterwards, when in England, she was asked whether she was surprised at these trials. She replied, "O no, I had read in the word of God that 'we should suffer tribulation,' and I expected trials to come."

October 26

John 16:5-11. Christ promises to send the Comforter to reprove the world.

Why did the Lord Jesus say to his disciples, "None of you asks me, Where are you going?" Had they not asked him already, and had he not told them that he was going to his Father? Many times he had said, "I go unto the Father." Yet the apostles continued to mourn as if their Master had been going to an enemy instead of to his Father—as if he had been going where they could never come, and where he would never return—as if he had been going where he could not hear their prayers, or send them help in trouble. Do we not often mourn as if we had no merciful Mediator to present our prayers to the Father—no Almighty Savior to send us support from on high? The Lord gently reproved his disciples for their excessive sorrow, saying, "Because I have said these things unto you, sorrow has filled your heart."

Afterwards he continued to make them comforting promises. One of these promises was that he would send the Holy Spirit. He had before told them of many blessings that the Holy Spirit would confer on THEM—he now tells them what he would do for the world. He would reprove (or convince) the world of three things—sin—righteousness—and judgment. The world were not yet convinced of these things. If they had been, they would not have crucified the Lord of glory.

The world did not know that it was a sin not to believe in Jesus. They did not know that the righteousness of Christ atoned for the unrighteousness of men, and that his ascension to his Father proved that his offering had been accepted. They did not know that Satan, the prince of this world, was judged when Jesus, the Prince of life, expired on the cross.

And did the world ever know these things? Three thousand of the world were convinced of sin, righteousness, and judgment, when Peter preached his first sermon. When they flocked around the apostles, anxiously asking, "What shall we do?" then did our Savior's promise begin to be fulfilled.

Since that time many thousands of the children of this world have been pierced in their hearts by the power of the Holy Spirit, and they also have asked, "What shall we do?" Have we ever asked this question? Are we convinced of sin, of righteousness, and of judgment? It is only those whom the Spirit has taught who feel unbelief to be a great sin. It is only they who desire to be found in the righteousness of Christ. It is only they who rejoice that the prince of this world has been overcome. We were all ignorant of these things once. If we understand them now, a great change must have taken place in our hearts. It was the Holy Spirit who wrought that change, who taught us to mourn for sin, to believe in Christ, and to resist Satan. Have we come as penitents to Christ? As believers let us cleave to him. As conquerors we shall reign with him.

October 27

John 16:12-15. Christ promises to send the Spirit to teach the disciples.

The Lord Jesus knew that this was his last conversation with his disciples before his death. He had said to them, while sitting at the supper-table, "Hereafter I will not talk much with you." But if he had had more time for discourse, he could not have taught them all he wished. And why not? Because their hearts were not in a fit state to receive all his instructions. The disciples were only babes in Christ, and they had need of milk, and not of meat. They had shown, a few hours ago, that they were only babes, for even at the last supper there had been a strife among those who should be the greatest. Christians who have grown much in grace do not desire to be exalted above their brethren.

The disciples must have been grieved when they heard their Master say, "I have yet many things to say unto you, but you cannot bear them now." They must have been grieved to find they lost many sweet disclosures of grace from the lips of the Son of God himself. There were many precious truths in their Lord's heart, which he would have communicated to his beloved children had they been able to receive them. If we would grow in the knowledge of the truth, we must lay aside all malice, and envies, and evil-speakings; for these sinful passions clog up the soul, and prevent the entrance of the truth.

In this farewell discourse the sympathizing Savior never dwelt long upon any sorrowful topic, for it appears to have been his great desire to comfort his disciples. It was to comfort them he spoke of the coming of this Spirit, and of all the benefits he would confer. He made three promises concerning the Spirit. "He will guide you into all truth." "He will show you things to come." "He shall glorify me," that is, he will show you my glory. The writings of the apostles prove that the Lord fulfilled these promises.

In their epistles, (as in the whole Bible,) we find truth, without any admixture of error. In them we are told of "things to come." What a description the apostle Peter gives, in his second epistle, of the burning up of the world! and what wonderful scenes are opened to our eyes in the Revelation granted to the apostle John! In the epistles we see the accomplishment of the promise, "He shall glorify me." Three of the apostles had seen the glory of Christ on the mount of transfiguration. But there is a glory which cannot be seen by human eyes. The Spirit reveals this glory to the souls of all true believers, as the apostle Paul declares, "But we all, with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." (2 Cor. 3:18.) Unbelief is the veil that hides the glory from the heart—but when the Holy Spirit, by his might, takes away this veil, then the glory of Christ shines into the inmost soul, true believers look with open or unveiled face into the gospel glass, (or mirror,) and behold the glory of the Son of God. At first they see it very dimly—but they are changed into the same image from glory to glory. They grow in the knowledge of Christ. Let not those be cast down who have only just begun to seek Christ. Perhaps now you often say with tears, "Help my unbelief." Perhaps now you feel that these words concerning Jesus do not apply to you. "In whom, though now you see him not, yet believing, you rejoice with joy unspeakable, and full of glory." (1 Peter 1:8.) Pray that the Holy Spirit may enlighten your eyes, that you may by faith behold the glory of Christ—of that "High Priest who is set on the right hand of the throne of the Majesty in the heavens." (Heb. 8:1.) Earth contains no glory like his. Why has the heavenly city no need of the sun or moon to shine in it? Because "the glory of God lightens it, and the Lamb is the light thereof." (Rev. 21:23.)

October 28

John 16:16-22. The disciples cannot understand their Lord.

As the disciples accompanied their Master towards the garden of Gethsemane, they suffered much from the perplexity they felt. They saw they were going to be separated from their heavenly Friend; but they could not tell by what means, or for how long a time. When he said, "I go to my Father, and you see me no more," then it seemed that the separation would be long; but when he said, "A little while, and you shall see me," then it seemed that it would be short. Why did they not ask their Lord to explain his words? Four times in the course of this conversation they had ventured to speak. Peter had asked, "Where are you going?" Thomas had said, "How can we know the way?" Philip had exclaimed, "Show us the Father." And Jude had inquired, "How is it that you will manifest yourself unto us?" Each of these apostles had received a gracious answer. Why did they hesitate again to apply to their condescending Lord? He had once said to all weary and heavy-laden sinners, "Learn of me, for I am meek and lowly of heart." Would he, then, refuse to teach his own beloved disciples? As they were afraid to ask him, he kindly offered to instruct them. But instead of explaining what he meant by "a little while," he described the great sorrow they would soon feel, and the great joy that would succeed. Thus he prepared them, in the tenderest manner, for his own death. He described their grief in these words, "You shall weep and lament."

It is recorded that, while their Lord lay in the grave, "they mourned and wept." (Mark 16.) Were more bitter tears ever shed, than those they shed on that occasion? Since the beginning of the world none had ever experienced so great a calamity as that they thought had befallen them. Adam and Eve must have felt acute anguish when driven out of the Garden of Eden; yet even they had a promise to sustain them—"The seed of the woman shall bruise the serpent's head." But the apostles had scarcely a spark of hope remaining. Their faith was so weak, that they could hardly believe it possible that the wounded body of their Lord should rise from the tomb. But while they were weeping, the world was rejoicing. The chief priests and scribes flattered themselves that they had gotten rid of the man they hated, and that they should hear of him no more. But how soon were the cases reversed! The disciples' sorrow was turned into joy—the world's joy into sorrow.

So also it will be when Jesus comes again. Many who laugh now will weep then; and many who mourn now will rejoice then. How would the world feel now, if they were assured that the Son of God would never return in the clouds of heaven—if they could be certain that there was no hell and no heaven! Would they not rejoice? But how would true Christians feel, if it were possible for them to know that they would never see the Son of God? Would they not feel the bitterest disappointment? Would they not feel that their highest hopes were withered? How should we feel? Would it be any disappointment to us to think we should never see Jesus? There are many who only wish to go to heaven, because they know that if they do not go there, they must go to hell. But this is not the Christian's feeling. Were all the pleasures of earth promised to him, he would not wish to live one day longer below in order to enjoy them. This is the desire of his heart and the request of his lips—
"Forever to behold him shine,
For evermore to call him mine,
And see him still before me;
Forever on his face to gaze,
And meet his full assembled rays,
While all the Father he displays
To all his saints in glory."
Collection of the Rev. W. Carus Wilson.

October 29

John 16:23-27. Christ assures his disciples of his Father's love.

A child who has been bereft of wise and pious parents feels the loss of their counsels and of their prayers. But who ever gave such wise counsels as the Lord Jesus? Who ever offered up such fervent prayers as he did? The thought of losing his instructions and his prayers must have grieved the disciples. Whenever they were perplexed they could ask him; and even when they did not venture to ask him, he knew their difficulties, and explained the meaning of his own words. It must have cheered them to hear him say, that when he returned after his short absence they should understand him better than before. "In that day you shall ask me nothing." The word "ask" in this place means "inquire." After the resurrection Jesus no longer spoke to his disciples in proverbs, (or short mysterious sayings,) but he showed them plainly from the Father. He also opened their understanding to understand the Scriptures, (Luke 24:45,) and the Holy Spirit afterwards carried on the work that he had begun. Did the disciples fear lest they should faint in prayer, now that he who prayed for them and with them was going to leave them? Jesus gave them this encouraging promise—"Whatever you shall ask the Father in my name, he will give it you." The word "ask" here means request, and not "inquire," as in the first part of the verse. And why were they to ask in his name? Was the Father unwilling to hear them? O no, his heart is not hardened against his creatures—it does not need to be melted. Why then must we ask in the name of Jesus? Because we are sinners, and God is too holy to encourage sin; and therefore he has appointed a way by which sinners may approach him without polluting his spotless throne. That way is through the merits of his righteous Son. "He ever lives to make intercession for them who come unto God by him." (Heb. 7:25.)

The Lord Jesus knows how apt we are to doubt the Father's love. Therefore he said to his disciples, "The Father himself loves you because you have loved me, and have believed that I came out from God." Can the disciples have continued to look sad when they heard this sweet declaration from the lips of him who knew all the secrets of the Father's heart! Everyone who loves Jesus may feel assured that the Father loves him. Even earthly parents love those who love their children. Though a person have no quality to recommend him, yet the mother's heart will be drawn towards him, if he love her child. How tenderly then must the Father of the Lord Jesus Christ love those who love his only Son!

October 30

John 16:28 to end. Christ foretells that all his disciples will forsake him.

What caused the disciples to exclaim, "Lo, now you speak plainly, and speak no proverb?" They had been greatly perplexed by hearing their Master say, "A little while, and you shall not see me;" nor were they relieved from their perplexity until they heard him declare, "I leave the world, and go unto the Father." They had heard him say before, "I go unto the Father," but they could not understand the declaration until he said also, "I leave the world." Perhaps they now imagined he would leave the world in a fiery chariot, as Elijah did, and that they, like Elisha, should behold his glorious ascension. And so he did at length, but first he had to pass through the darkest valley of the shadow of death ever trod by man. The disciples were especially struck by their Lord knowing their difficulties, when they had never expressed them to him. They had only inquired among themselves, "What is this that he says unto us?" Yet Jesus knew their perplexity and relieved it. Astonished at this display of his wisdom, they exclaimed, "Now we are sure that you know all things, and need not that any man should ask you; by this we believe that you came forth from God." They believed in him before, but they thought they believed more now. In this they were mistaken; their faith, though real, was as weak as ever. Warmth of feeling does not prove strength of faith. What does prove it? As fire tries gold, so temptations try faith. Abraham's faith was tried by the command to offer Isaac as a sacrifice to God, and it was found strong. Afterwards the Lord said to this eminent believer, "Now I know that you fear me, because you have not withheld your son, your only son, from me." Jonah's faith was tried by the command to preach to the men of Nineveh, and it was found weak—for he fled from the presence of the Lord.

We cannot tell what is the strength of our faith until it is tried. We may imagine that we would give up brilliant prospects or encounter great dangers for the sake of Christ, and yet when the temptation comes we may be allured by some glittering toy, or terrified by the shaking of a leaf. "Let him that thinks he stands take heed lest he fall." A trial was coming on the disciples that showed they did not believe in their Lord so firmly as they supposed. In the hour of danger they left him alone. How must they have been grieved when they heard Jesus say, "You shall be scattered every man to his own, and shall leave me alone." Surely it would cause a child of God far more sorrow to know the sins he would commit than the sufferings he would endure.

But the Lord would not end this discourse with sorrowful words. The beginning of it was, "Let not your heart be troubled." The end was, "Be of good cheer, I have overcome the world." Jesus does not promise his people a prosperous life, but he does promise them a peaceful one. He says, "In the world you shall have tribulation but in me you shall have peace." This is a mystery to the world, because they imagine that happiness arises from prosperous circumstances. It is true their happiness proceeds from nothing else; but the happiness of the people of God flows from a sense of forgiving love and a hope of eternal glory. This happiness is often greatest when earthly circumstances are the least prosperous. Therefore it is that in prison they have been heard to sing, and, even in the flames, seen to smile.

In the days of the Reformers, a husband and wife of the town of Perth, in Scotland, were condemned to die, but NOT together—that was esteemed too great a privilege. The woman took leave of her beloved partner in these words, "Husband, rejoice, for we have lived together many joyful days, but this day in which we must die ought to be most joyful unto us both, because we have joy forever. Therefore I will not bid you good-night; for we shall suddenly meet with joy in the kingdom of heaven." She was then led forth to be drowned, holding a little babe in her arms. After giving the infant into the nurse's care she sank beneath the suffocating waters. (English Martyrology, vol. 1. p. 151.)

October 31

John 17:1-5. Christ begins to pray in the presence of his apostles.

The Lord Jesus often prayed with his disciples; but very few of his prayers are recorded. This is the last before his death that he offered up in their presence, and on their behalf. While they listened, they were filled with grief, for they feared it was the last. Jesus knew their feelings, and he avoided using any expressions that could increase their sorrow. When he speaks of his departure, instead of saying, "I die," he says, "I leave the world," "I go to the Father," or, "I come to you." The compassionate Savior sought to bind up the wounded hearts of his disciples. He is the tenderest of friends. If we go to Him in our troubles, we shall find him so. Many who wish to console do not know how; in attempting to bind up wounds they tear them open, but Jesus has a gentle hand, as well as a compassionate heart.

While consoling his disciples, he seems for a time to rise above his own afflictions. A little while before, at the supper-table, he was troubled in spirit; a little while after, in the garden, he was exceedingly sorrowful; but during his solemn walk from Jerusalem to Gethsemane, he appeared to be filled with thoughts of his approaching glory.

He lifted up his eyes to heaven, and said, "Father, the hour has come; glorify your Son, that your Son also may glorify you." With what feelings must he have lifted up his eyes to that heaven whence he came! He had seen its bright inhabitants, had heard its sweet songs, had breathed its pure air. O how he must have longed to take the wings of a dove, and to return to his rest! But first he must wade through a sea of sorrow. With meekness he says, "Father, the hour is come." And what is his petition—"Glorify your Son." Afterwards be repeats that petition, and enlarges it, saying, "Now, O Father, glorify me with your own self, with the glory which I had with you before the world began." (ver. 6.)

Our recollections cannot go back even to the beginning of our own short lives; but the thoughts of Jesus dwelt upon events that took place before the foundation of the world. He remembered the glory he once possessed in the bosom of the Father; he remembered the mighty reasons that caused him to leave it. His Father had entered into a covenant with Him—he had appointed him a work, and had promised him a reward. That work was the destruction of Satan. That reward was eternal life to be given to as many as the Father had given him. But had he finished the work? By faith he saw it as already finished; for though the most excruciating agonies still remained to be endured, yet he felt as if they were already past; so short the suffering appeared, and so certain the victory. And the reward would richly compensate for all the pangs of the cross. He would "see of the travail of his soul, and be satisfied." (Is. 53:11.) His prayer was, "Glorify your Son." The prayer will be answered through the ages of eternity, as the innumerable saints clothed in white robes with palms in their hands, cry with a loud voice, "Salvation to our God which sits upon the throne, and to THE LAMB." (Rev. 7:10.)

It was this prospect which sustained the Savior through all his sufferings. It was because of this "joy" set before him, that he "endured the cross, and despised the shame." (Heb. 12:2.)

 NOVEMBER 1

John 17:6-10. Christ speaks to his Father of his apostles.

It is very touching to hear a friend praying for us. The heart of a child is moved and melted while he hears a parent describe his case, and plead for him at the footstool of divine mercy. Are there not some of us who can remember such moments? How did the disciples feel when they heard their beloved Master speak of them to his Father; for they must have known it was of them he spoke, when he said, "The men whom you gave me out of the world."

Are the apostles the only men that the Father has given to the Son? Blessed be his name, they are not. An innumerable multitude have been given to the Son, as the fruit of his infinite sufferings. Paul, in writing to the Ephesians, says, "Blessed be the God and Father of the Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ, according as he has chosen us in him before the foundation of the world." Adam and Eve, by one sinful act, gave themselves, and all their children, to Satan; and the whole human race must have perished, had not the Father given to his Son a spiritual family. And that family is a numerous one; "that the abundant grace might through the thanksgiving of many redound to the glory of God." (2 Cor. 4:15.)

The Lord Jesus watches over the men whom the Father has given him out of the world! Who would not water the plants, or nourish the lambs, that a beloved friend had entrusted to his care! Much more would he show kindness to his friend's children if they were left to his guardianship. But no guardian was ever so watchful, no teacher so patient, no nurse so tender as Jesus ever has been to the men whom the Father has given him out of the world. During the three years that he led the apostles from place to place, he forgot his own ease, his own pleasure, his own feelings, that he might instruct, and comfort, and edify them. When he was going to leave them, he could declare to his Father that he had faithfully discharged his trust. He said, "I have manifested your name unto the men which you gave me out of the world." On the part of Jesus nothing had been lacking.

But what did Jesus say of his apostles? Did he declare to his Father how often they had doubted his power, repulsed his poor suppliants, and disputed with each other for honor and distinction? No! he said not one word against them. He was not their accuser, but their intercessor. He said, "They have kept your word; they have believed that you did send me."

Many believers, who are now cast down, would be lifted up, if they could hear the prayers that Jesus is offering up for them at his Father's right hand. While they are lamenting their sins, their Savior is speaking well of them before the throne. While they are saying, "Surely Jesus must be ashamed of us," He is saying, "I am glorified in them." If the change already wrought in their hearts brings glory to Jesus, how much more will their perfection! Could we see the diamond as it was found in the mine, we should know how to appreciate the jeweler's skill. How unlike is the dull and rough stone to the gem that shines with liquid luster in the monarch's crown! But not so unlike as the one dark, polluted, guilty soul, is to the pure and bright spirit now rejoicing in the presence of Jesus. When millions of such happy beings surround the throne, with what rapture will their Savior say, "I am glorified in them." To have rescued those souls from the pit of hell, and to have washed them from the pollution of sin, will bring more glory to Jesus than to have created the innumerable worlds that fill the boundless regions of space.

November 2

John 17:11-19. Christ prays for his apostles.

Before the Lord Jesus offered up any petition for his disciples, he presented their case to his Father. He described the desolate situation in which they would soon be left. "And now I am no more in the world, but these are in the world, and I come to you." Before we pray for our friends, it is well to consider their circumstances, and to spread them before the Lord. By doing this, we are enabled to offer up prayers suited to their needs. Our indolent minds are often content with saying, "Bless my friend, my father, and my child;" but we ought to inquire what blessing each of them appears to stand most in need of, and to ask for that.

What was the petition which the Savior made for his disciples? It was this—"Keep through your own name those whom you have given me, that they may be one, as we are." When the disciples heard this prayer, must they not have been reminded of their frequent contentions? How lately they had disputed which should be greatest! But their Lord did not ask that any of them might be made great, but that all might be kept, and be made one. God is love, and every one that loves is born of God. God cannot make his creatures happy without teaching them first to love each other. The Father answered his Son's petition, and knit the hearts of the apostles together in one. We read of no more contentions among them. During the time their Lord lay in his grave, they mingled their tears together; when he appeared to them after his resurrection, they were assembled in one room; and after he had ascended, they continued with one accord in prayers and supplications.

It is the design of Jesus that all his people shall live together forever and ever. None of them could bear the idea of not dwelling with their Lord. They must, therefore, dwell together. It is sad to think that even true believers sometimes disagree when living for a little while beneath the same roof. Ah, did they but remember that they will live forever in their Father's house, they could never harbor one unkind thought.

Jesus offered up another petition—"I pray not that you should take them out of the world, but that you should keep them from the evil." The disciples longed to be taken out of this world, now that their Master was going to leave it! But they had a great work to perform in it. They were to seek those that were lost, even as Jesus had sought them. It is natural for believers to desire to leave this world. He whom they love best has left it, and they long to be where he is. But what would become of the world, if all the servants of Christ were taken out of it? The Sabbath would return, but no faithful minister would entreat sinners to flee from the wrath to come; the Bible might be opened, but no pious friend would press the truth home upon the conscience of the heedless reader; death would come, but none would point the departing soul to Christ, or, kneeling by his bedside, would implore mercy in the last hour.

Are there any who say, "I would cheerfully remain in this world, were it not for the sin that continually harasses me?" Has the Holy Spirit taught you to hate sin? Be comforted, the Savior has prayed that you may be kept from this evil. He said, "I pray not that you should take them out of this world, but that you should keep them from the evil." Your desire was once expressed by a little child, when conversing with his playmates. The question was proposed, "What is the thing you wish for most?" Several children said they would like to have nice or pretty things. But when it came to the turn of this little boy of ten years old to speak, he said, "I wish to live without sinning." This was not a mere empty profession, for the child showed by his conduct that he hated sin.

November 3

John 17:20 to end. Christ prays for all who shall believe on him.

We esteem it a privilege to hear the prayers of eminent saints, especially in their dying hours. How invaluable is the blessing we enjoy in possessing the record of this prayer of the Son of God! The apostles must have listened to each sentence with the deepest interest. Their tears may have flowed fast while their Master was praying, but those tears must have been less bitter than before. What comfort it must have given them to hear Jesus offer up this petition, "Father, I will that those whom you have given me be with me where I am!" They desired earnestly to be with him. How grieved they were, when at the supper-table they heard him say, "Where I go you cannot come." Afterwards Jesus softened the hardness of the saying by telling Peter, "Where I go, you cannot follow me now, but you shall follow me afterwards." Now they heard him pray that they might all be with him, and they saw plainly that he DESIRED to have them with him.

And was it for them alone he prayed? No! he has not left us in doubt on this subject. He said, "Neither pray I for these ALONE, but for them also which shall believe on me through their word." When he uttered this petition, he had in his thoughts every creature who ever has believed in him—who ever shall believe in him; not one so weak, so young, so lowly, as to be forgotten. The little child who in dying should lisp, with loving heart, its Savior's words, "Permit little children to come unto me;"—the diseased beggar who, as he lay on his pallet, should exclaim with lively faith, "Come, Lord Jesus;"—yes, even the condemned criminal, who on his way to the scaffold, with true penitence should smite on his bosom and say, "Lord, be merciful to me a sinner;"—each of these was remembered by the Son of God, when he said, "Neither pray I for these alone, but for them also which shall believe on me through their word."

And does not each of us hope that he was included in this petition? If we believe in Jesus, if we ever shall believe in him, we were included in it. And if he prayed for us then, he prays for us now; for he has never ceased to intercede for all believers. If anyone thinks in his heart, "What a comfort it would be to me to know that my Savior prayed for me," let him ask himself this question, "Do I pray for myself?" All who believe in Jesus, pray to the Father in his name. They ask for the very things that he asked for. He said, "Father, I will that they also whom you have given me be with me where I am." Is this our desire?—Is this our prayer? Do we ever ask the Father to let us live forever with him, that we may behold the glory of Jesus? There are many who desire to go to heaven that they may escape from pain and grief; but only those who believe in Jesus desire to behold his glory. And HE desires that they shall behold it, and he PRAYS that they may. Can His prayer be refused? Impossible. When Jesus shall be seated on his throne of glory, and shall survey the vast multitude of the redeemed, he will know if any one of them is missing. He has loved each, he has died for each, he has prayed for each; he could not forget ONE. He would not be satisfied, if one were absent. It may be that we have loved him but a little while, a few years, or only a few DAYS; but he loved us before the foundation of the world. Our prayers to him have been short, and feeble; but his prayers for us were offered up before we were born, and ever since we were born. While we sleep he prays; and even when we sin he prays. "He ever lives to make intercession for them that come unto God by him."

November 4

Luke 22:39-46. The Redeemer's agony in the garden.

Was there ever any sight, since the beginning of the world, so wonderful, so affecting, as the Prince of life passing through the valley of the shadow of death! Can the angels have continued their songs during that dreadful night? They were deeply interested in all that befell their beloved Lord. One of their number was sent from heaven to strengthen him. What must that honored angel have felt when he approached the earth, and beheld HIM who filled heaven with his glory, lying prostrate on the ground, and bathed in his own blood! But did he attempt to persuade the Lord to renounce his purpose of saving man? Did he say, "Why suffer so much for that polluted and apostate race?" Ah, no! he strengthened him. We cannot tell what words he spoke, but we may be sure they breathed love towards fallen man, and sympathy with his suffering Lord. Perhaps he spoke of the lake of fire, into which all men must sink if the Son of God should give up the work of redemption. Or perhaps he spoke of the joys redeemed saints shall taste through eternal ages, because he would persevere in his mighty undertaking. But, more than all, he must have spoken of the glory that would redound to God his Father, through the salvation of sinners. Hereafter we may know every particular concerning our Lord's last conflict.

But do we ask what was the cause of our Savior's agony? Was it the fear of the bodily pangs of death? Surely the Son of God possessed more courage than man. Fear of bodily anguish could not have overwhelmed the Captain of the hosts of the Lord. He himself told his disciples the cause, when he said, "Hereafter I shall not talk much with you, for the prince of this world comes." (John 14:30.) The cause of his sufferings was, the assault of the prince of darkness. Hell came to meet him in the garden of Gethsemane. Satan, who had been defeated in the wilderness, returned with his legions, to make a last attack. When Jesus sweat great drops of blood, he was struggling with principalities and powers. His foot was lifted up to crush the serpent's head, and his heel was in his jaws. His weapon of defense was prayer. Prayer was his sword, his shield, and his helmet.

And why did the Father permit Satan to attack his well-beloved Son? Because He had sent his Son to be the Savior of the world; therefore He laid upon him the iniquity of us all, and inflicted the punishment due to us all. Those who believe in Jesus can never suffer the punishment due to their sins, because Jesus has suffered it in their place. They may, they will suffer, but it will not be to atone for their sins. Jesus has atoned for them. Criminals cannot be punished twice for the same offence—Jesus has suffered the punishment of all the sins of all his people. Their sufferings are not penalties, inflicted by a judge, but chastenings, bestowed by a father. When they pass through the valley of the shadow of death, Satan may assault them, but he cannot distress them as he distressed their Lord. Many believers have passed through that dark valley, singing as they went, and have expired almost without a struggle or a sigh.

"Jesus can make a dying bed
Feel soft as downy pillows are,
While on his bosom I lean my head,
And breathe my life out sweetly there."
Isaac Watts.

But what will become of those who neglect this great salvation? They will drink of the cup of wrath. What a cup it is! "Deep and large—it contains much." (Ez. 23:32.) God says to the wicked, "You shall even drink it, and suck it out." And why? "Because you have forgotten me, and cast my words behind your back." He is a wicked man who forgets the Savior, and casts his promises of pardon behind his back.

November 5

Matthew 26:36-46. The disciples sleep instead of watching.

With what feelings the pious traveler now views the spot where his Savior suffered excruciating pangs! It lies just beyond the gates of Jerusalem, in a narrow and gloomy valley. The tall steep rocks on which the temple formerly stood shade one side of the valley, and the gentle sloping sides of Mount Olivet the other. The stream of Kedron flows between, though in summer its bed is dry. A bridge is placed over it, and a narrow path leads to Gethsemane. This garden covers about an acre of land, and is enclosed by a low stone wall. Eight olive-trees may still be seen casting their broad shadows over that earth which once received the precious drops of the Savior's blood. They are ancient trees of immense size; their roots have burst the soil, and form resting-places for those who come here to sit and muse. None who visit Gethsemane can wonder that the Savior often resorted there, for it seems an appropriate place for meditation and for prayer.

At the entrance of this garden the suffering Redeemer left eight of his apostles—the other three he chose as the witnesses of his agony. They were the three that had been the witnesses of his glory on the Mount of transfiguration. No doubt he had designed to prepare them by that enchanting sight for the dreadful scene of Gethsemane. Had they not beheld his countenance when it shone as the sun, their faith might have been shaken by the sight of his face marred with anguish, and bathed in blood.

These apostles must have esteemed it an honor to accompany their Lord to his sorrowful retreat; but this honor proved to be the occasion of their humiliation. Though they had said they would die with him, they failed to watch with their suffering Master, even for one hour. Three times he rose from prayer to rouse them from sleep. How gentle his reproof! "Could you not watch with me one hour?" How wise his caution, "The spirit truly is willing, but the flesh is weak." He knew what sharp trials were coming upon them, therefore he said, "Pray that you enter not into temptation." How often shall we find, when we look back upon our past lives, that we received warnings before we fell into sin. The remembrance of these warnings makes us feel that we are without excuse, and that we are guilty in the sight of God.

What a precious opportunity these apostles lost of showing love to their Master by watching with him in the garden! We never can enjoy such a privilege; but though we cannot watch with Jesus himself, we may watch with his suffering members. He will consider sympathy shown to them, as shown to himself. Among his people there are many in deep sorrow. Some are harassed by the sore temptations of Satan; many are persecuted by wicked men, and many more are suffering under heavy bereavements and painful diseases, inflicted by the hand of God. With these let us watch; with these let us sympathize; with their infirmities let us be touched, and in their afflictions let us be afflicted. He who once said to Saul, when he persecuted his people, "Why are you persecuting me?" will say to those who comfort his people, "You have watched with me."

November 6

Matthew 26:47-50. Judas betrays his Master.

It is impossible to conceive a greater crime than Judas committed when he betrayed his Master. It would have been a cruel act to deliver a stranger into the hands of his enemies; but Judas betrayed the kindest Friend, and the most generous Benefactor. Had he committed the deed openly, his sin would have been atrocious, but he did it secretly, and even covered it with a veil of love. What could have induced him to fix upon a token of affection as the sign by which to point out his Master to his foes? Did he hope to deceive his Lord? Surely he must have known that he was already detected by him—for when he had once dared to ask, "Is it I?" Jesus had replied, "You have said." But he may have hoped to deceive his fellow-apostles. He may not have heard his Master say to one of them, "He who dips his hand with me in the dish, the same shall betray me."

The Lord, however, would not permit him to imagine he had escaped detection. He said, "Friend, (or companion,) Why have you come? Why are you betraying the Son of man with a kiss?" Did the Lord's gentle appeal melt his cruel heart? O no! that heart had already resisted the strongest expressions of divine love. Judas had seen the Lord of all, girded with a towel, bending low, and washing his disciples' feet. He had felt the touch of those sacred hands around his own feet, around those feet that had already been swift to shed innocent and precious blood. He had witnessed the trouble of his spirit, when he said, "One of you shall betray me." He who could resist such expressions of love, was past feeling.

And did the Lord of glory permit the traitor's lips to touch his holy cheeks? Did heaven permit hell to draw near, and God permit Satan to approach? In this behavior, he set us an example of perfect patience. No greater provocation can be conceived, than that which Judas gave to the Lord. Not one of us can presume to say that he ever received so great a provocation. When we feel disposed to think that any creature has treated us with unheard-of ingratitude, and inconceivable treachery, let us remember Judas.

There are some who behave to Jesus now that he is in heaven, as Judas did when He was upon earth. When it seems to be their interest to appear to love him, they put on the mask of piety; but when they can gain worldly advantages by betraying his servants, they will do it, and yet all the time continue to observe the forms of religion. They do not consider how much their guilt is increased by their acts of apparent devotion. God reproached Israel with similar hypocrisy, saying, "When they had slain their children to their idols, then they came the same day into my sanctuary to profane it." (Ez. 23:39.) Satan employs such people to do his darkest deeds. Let all who, while they hear the gospel, yet remain unconverted, fear, lest they should ever become hardened in wickedness, and be driven to commit actions which they cannot now bear to think of. But if we love Christ, then we are sure we can never act the part of Judas. We may be tempted in some evil hour to forsake our Lord, yes, even to deny him, but we never shall, we never can, deliberately betray him.

November 7

John 18:1-9. The enemies of Christ fall to the ground.

How dreadful was the prospect that lay before the Savior when he went forth to meet his enemies! If we, before we passed through our light afflictions, knew all we should be called to endure, how often our minds would shrink back appalled! After having experienced bitter sufferings, we feel that had we known beforehand their minute particulars, we should have been overwhelmed with the prospect. But Jesus knew every minute circumstance of his approaching sufferings. He knew the pangs each nail would give his feeble body, and the grief each scornful speech would create in his sensitive heart. And, above all, he knew the horror that the guilt of our sins would cause his spotless soul. He might have escaped from all these torments; but he willingly gave himself up into the hands of his foes.

At the words, "I am he," his enemies went backward and fell to the ground. "The voice of the Lord breaks the cedars; the voice of the Lord shakes the wilderness." (Ps. 29.) The voice of Jesus, though so gentle that little children were not afraid to hear it, was so powerful that it broke the strength of his stubborn foes, and shook their stout hearts. His disciples had once been cheered in the storm by hearing their Master say, "It is I;" but his enemies were struck to the ground by the words, "I am he." There is an attractive power in the voice of Jesus. Those who love him feel it. When he says, "Come unto me," they draw near. There is also a repellent power in his voice. His enemies will feel it at the last day, when he shall utter the word "Depart." Then they will go backward, and fall into the pit of destruction.

What must have been the feelings of the apostles, when they beheld their enemies fallen on the ground! If they rejoiced for a moment, they must have been the more disappointed to see them rise again. Yet even then they did not forsake their Master; they intended to cleave closely to his side through all his troubles. But he knew their weakness, though they did not—He knew they were not yet strong enough to confess his name before princes; therefore he took the opportunity, when his enemies were scarcely recovered from their consternation, to make this request—"If you seek me, let these go their way." The disciples cannot have understood the deep meaning of these words. When Jesus washed Peter's feet, he said, "What I do, you know not now; but you shall know hereafter." The disciples knew afterwards that they were washed in the Savior's blood; they also knew afterwards that Jesus was bound, that they might be forever free. If he had not surrendered himself to his enemies, we must have remained forever the prisoners of Satan.

In the Savior's last prayer with his disciples, he said to his Father, "Of those who you gave me, have I lost none." How did he preserve them? By his love, his wisdom, and his power. Love alone would not have been sufficient to keep them in safety. Jacob was a loving shepherd, but he acknowledged he had lost some of his flock; for when defending his own character to Laban, he said, "That which was torn of beasts I brought not unto you; I bore the loss of it; of my hand did you require it, whether stolen by day, or stolen by night." (Gen. 31:39.) A human shepherd cannot preserve his flock from evil accidents. But Jesus had wisdom to foresee the approach of every enemy, and had power to secure his disciples from overwhelming temptations. At this moment he foresees all the temptations that will assail us. Are we the sheep of his pasture? Do we hear his voice, and follow him? Then we shall be shielded from every fatal danger; then we may say with the apostle Paul, "The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom." (2 Tim. 4:18.)

November 8

Matthew 26:51-54. Peter cuts off the ear of the high priest's servant.

What must have been the dismay of the apostles, when they beheld their Master in the hands of his enemies! We cannot wonder that one of them drew his sword to attack the high priest's servant. We might have conjectured that it was Peter who committed the rash deed; but we are not left to uncertainty on this point. John informs us that it was Peter. Perhaps as the other evangelists wrote their gospels during the lifetime of that apostle, they were afraid of exposing him to danger by revealing his name; whereas John, who (it is supposed) wrote his account after Peter's death, had no inducement to conceal it.

It is evident that Peter had misunderstood his Lord, when at the supper-table he had heard him say, "He who has no sword, let him sell his garment, and buy one." Had Jesus intended that his disciples should fight, he would not have reproved Peter's rashness by saying, "Put up again your sword into his place; for all those who take the sword shall perish by the sword." These words contained not only a reproof, but also a prophecy of the dreadful calamities that would befall the wicked men who were now wielding swords against their rightful king, the Son of God. No doubt Peter was astonished to find that his conduct was disapproved by his Master. He must have thought that Jesus would be pleased to see that, instead of forsaking and denying him, he was ready to fight for him against an armed multitude. When he had boasted of his fidelity, he little thought in what form temptation would come upon him. The sight of the murderous band did not terrify him so much as the words of the maiden in the high priest's palace.

God alone knows what circumstances would prove the most trying to each of us; for He alone knows what is in each of our hearts. We may have surmounted some temptations that appear very great, and yet be overcome by others that seem less formidable. None are safe, but those who, putting no trust in their own hearts, wait continually on the Lord for light and strength.

How useless were Peter's attempts to defend his Lord! Had Jesus but spoken the word, each of his enemies would have been the captive of a mighty angel, and he himself again seated upon his throne of light. Had he called upon his Father, more than seventy thousand angels would have come flying to his rescue. Yet he forbore to speak the word. And why? He gave the reason—"How then shall the Scriptures be fulfilled, that thus it must be?" His Father from the beginning had declared, that he would provide a sacrifice for the sins of men. To fulfill every word that his Father had spoken, was the glorious work of the Son of God.

John records a most affecting expression that he used on this occasion—"The cup which my Father has given me, shall I not drink it?" Shall we be enabled in the day of our trouble to utter these words? Yet if we are his children, the Father will never give us so bitter a cup to drink, as he gave to his well-beloved Son. That cup was bitter, because it contained his wrath against our sins. But every cup that God gives to his children now, is sweetened by his love; for he has said, "As many as I love, I rebuke and chasten." No human mind can conceive what that cup contained which Jesus drank for our sakes. Lost spirits know its taste; for it is written of them, "The same shall drink of the wine of the wrath of God, which is poured out without mixture in the cup of his indignation." (Rev. 14:10.) But the redeemed shall never taste it. Has Jesus forgiven us our sins? Then our cup may contain pain, or poverty, bereavement, imprisonment, or death, but not one drop of the wrath of God. Let us take it thankfully from our Father's hand; and though tears may stream down our cheeks, and sobs almost choke our voice, let us say, "The cup which my Father has given me, shall I not drink it?"

November 9

Luke 22:50-53. Christ heals the servant's ear.

It is remarkable that though all the four evangelists mention the circumstance of Peter's cutting off the servant's ear, yet that Luke alone relates how it was healed. It seems that this miracle was the last the Savior performed. In one respect it was the greatest. No doubt the Lord's power was more fully displayed when the dead were raised; but his grace was most gloriously manifested when his enemy was healed. Multitudes had often surrounded him, entreating him with piteous cries to restore their blind parents to sight, and their sick children to health. But this multitude came, not to entreat, but to assault. Yet the gracious Savior healed even one of this wicked company.

What effect had this merciful act upon the heart of Malchus? Is it possible that he could join that night in the cry, "Crucify him!" that he could see with cruel joy the nails thrust through the hand that had touched his bleeding ear? It is possible, though we hope that Malchus was not guilty of such ingratitude. The heart of man is so hard by nature that no mercy can melt it. There are many now living who have received greater deliverances from the hand of God than Malchus, and who yet continue to rebel against their Savior. Until the Holy Spirit softens the heart, man remains the enemy of God.

How ungrateful were that multitude with whom Jesus had spent the last week of his life! He seemed to feel their ingratitude when he said, "I was daily with you teaching in the temple." How can we account for the conduct of man towards the Redeemer? The Scriptures reveal the secret. It was Satan who first set man against his best friend; and it is Satan who still keeps up this enmity. Therefore Jesus said to his enemies, "This is your hour, and the power of darkness." As long as the heart is under the influence of Satan, it resists both the most dreadful judgments and the most melting mercies. The following fact is an instance of this truth.

A young missionary, named Felix Carey, once resided in the Burmese empire. The viceroy who governed the province in which he dwelt, was remarkable for inflicting very barbarous punishments upon criminals who had committed very slight offences. On one occasion the missionary beheld a poor creature suspended to a cross by red-hot nails. Deeply touched with compassion, he went to the palace to plead for the release of the sufferer. Though he knew that the viceroy had forbidden, on pain of death, intercession to be made for criminals, he was not deterred from pleading the cause of the unhappy man. At first he received a peremptory refusal; but he continued to entreat, and even declared that he would not leave the palace until he had obtained the favor he craved. By importunity he prevailed. He received an order for the criminal's release. He hastened to the cross. The man had hung there seven hours, and when taken down had scarcely strength to thank his deliverer. The missionary took him to his own home, and nursed him with tender care. In a fortnight the wounded man was able to stand, and at length completely recovered. Did he attend to the instructions of his benefactor? Did he devote his life to his service? No, he even robbed the man who had risked his own life to save his. The agonies of a cross were not sufficient to root out the love of sin; nor the tender compassion that had been shown him to plant the love of holiness in his heart.

Can we suppose that the pains of hell will make lost spirits better than they were when first they entered their dark abode? O no! pain cannot change the heart. If God were to release those souls after a thousand years of suffering, they would still be unfit to join in the songs of heaven, and to stand in the presence of the Most Holy. How shall our evil hearts be made better? The Spirit of God, by applying the blood of Jesus, can take away all their hardness. The preaching of the Gospel cannot alone soften them. If it could, those whom Jesus daily taught, would not have conspired against him. Let us ask the Father for the Holy Spirit to convert us, if we are not converted; and if we are, to make us know more of the love of Christ, and to live more to His glory.

November 10

Mark 14:51-54. A young man follows Christ.

There are many who have become known to us only on account of their having had something to do with Jesus. We should never have heard of this young man, if he had not followed him this terrible night. It was a moment never to be forgotten, when he heard the tumult, and determined to go and see what it was. It appears that he loved the Lord, and desired to be with him in the hour of danger and disgrace. But when the enemies laid hold of him his courage failed, and leaving his covering in their hands, he fled for his life. This circumstance gives us a lively idea of the terror that prevailed among the friends of Jesus. Those who had a little while before clung closely to his side, were now afraid to be known as his disciples.

This was the case with Peter. He followed Jesus afar off—so far off, that he hoped none of the enemies would perceive that he was following him at all. When he saw his Master enter into the palace of the high priest, it appears that he longed to enter also. But there was a damsel who kept the door, and she would not permit strangers to pass. However, a way was opened for the entrance of this affectionate disciple. Another disciple, who was known to the high priest, obtained permission to admit Peter. We know not who this man was. Some think it was John, because he alone mentions that it was through another disciple that Peter gained admission into the palace. Others suppose that none but a man of rank could have obtained so great a privilege for a stranger. Whoever it was, it is evident that he did not tell the doorkeeper that Peter was a disciple of Jesus.

Had the apostle, when he ventured into the palace, known what a crime he would commit within those walls, he would have shrunk back with horror. We cannot tell when we enter a place, whether we shall afterwards look back with sorrow or with joy upon our visit there. Any place where we have grievously sinned against the Lord must afterwards be regarded with mournful feelings.

Was Peter wrong to enter the palace? Had Peter gone there openly to defend or comfort his Master, his conduct would have been noble and courageous—but he went secretly to see the end. He endeavored to conceal who he was. This attempt prepared the way for his shameful fall. How could he sit by the fire, warming himself, while his Master stood exposed to the insults of his enemies? How was it that his sobs and tears did not betray who he was?

We are taught to pray, "Lord, lead us not into temptation." It is a dangerous thing to mix with the ungodly. Whenever duty calls us to enter their abodes, we should arm ourselves beforehand by earnest prayer. While we are among them we should keep watching and looking to Jesus for strength. Our conduct will soon show that we are his disciples. If the conversation turns upon worldly gaieties, can we appear interested in it? If a profane jest be made, can we join in the laugh? If a servant of God be spoken against, can we refrain from defending his character? And if the name of Jesus be blasphemed, can we conceal our grief and indignation? When Henry Martyn, the missionary, conversed with the learned men of Persia, he heard them blaspheme that holy name. He could not conceal the anguish that he felt. Even the heathens themselves, when they beheld it, were touched as well as astonished. They saw that he really loved Jesus.

November 11

John 18:19-24. An officer strikes Jesus with the palm of his hand.

There are some acts of love done to the Son of God, recorded in the Scriptures to the everlasting honor of those who did them. We count her blessed who washed the Redeemer's feet with her tears; and Mary also, who anointed his head with ointment; and Joseph and Nicodemus, who wrapped his body in fine linen; and the little company of women who brought spices to the sepulcher. Even the man who lent him the donkey on which he rode, and he who lent him the room in which he supped, acquired honor by these acts of kindness.

But there are some deeds of malice recorded in Scripture, to the everlasting shame of those who perpetrated them. Such was the deed of the man who struck with the palm of his hand the Lord of glory. Had Jesus been merely a common prisoner, it would have been ungenerous to strike him when his hands were bound. But though the officer may not have known that he was the Son of God, he must have been aware that he was no common prisoner. He must have heard of his works of mercy and of power. What could have been his motive for inflicting a profane blow? Was it to please the high priest? Caiaphas encouraged wickedness in his servants. He had given the counsel that it was expedient that one man should die for the people. He was accountable for all the injuries inflicted upon the Savior from the time of his apprehension to the moment of his death, for he was the proposer of the whole scheme. But everyone who had a share in those dreadful transactions will have to answer for their part, except they afterwards repented of their deeds. Some who with wicked hands slew the Savior, were afterwards pierced in their heart at the preaching of Peter on the day of Pentecost. Who can tell but that this officer was found among those penitents? He may have washed his guilty hand as white as snow in the precious blood of the Lamb; for that blood cleanses from all sin. If so, with what anguish he must have looked back upon the insult he had once offered to the Son of God! But if he never did repent, his daring act remains recorded, not only in the Scriptures, but also in the book of God's remembrance.

Sinners have not now the opportunity of  striking the Lord of glory—their puny arms cannot reach his exalted throne. But they can show their contempt and hatred by scoffing at his word, and persecuting his people. There are many insults offered every day to the Son of God. And why does he not avenge those insults? Because his hands, though no longer bound with cord, are restrained by love. He is patience toward us, not willing that any should perish, but that all should come to repentance.

Some persecutors have died rejoicing in those wicked deeds on account of which they were going to be eternally condemned. It is recorded of a Roman Catholic Bishop of London, named Stokesley, that on his death-bed he gloried in having assisted at the burning of fifty men, whom he called heretics, but whom we call martyrs. In the same dreadful state of mind the holy apostle Paul would have died, had not God shown mercy to him when a blasphemer, and a persecutor; he would have died exulting in the recollection of the day when the blood of Stephen was shed, and when he was standing by consenting to his death—for at that time he thought he was doing God service by making havoc of his church. But "the grace of the Lord was exceedingly abundant with faith, and love which is in Christ Jesus." (1 Tim. 1:14.) Saul heard a voice from heaven, saying, "Why are you persecuting me?" It was the same voice that once had said on earth to another persecutor, "Why do you smite me?" The words from heaven were accompanied by the power of the Holy Spirit, and they subdued the man, breathing out threatenings and slaughter. God has sometimes displayed his almighty power, not only in conquering the most daring offenders, but in conquering them in their most daring moods. When their sins seemed to have reached the highest point, and to have broken out with the greatest violence, then his powerful hand has laid them low at the foot of the cross.

November 12

Matthew 26:59-66. The false witnesses.

Those who are bent on doing evil often wish to keep up the appearance of good. The high priest did not say to his colleagues, "Let us condemn the prisoner untried." No—but he secretly sought false witness against him. When the world desire to injure a saint, they invent excuses for treating him badly, they encourage his enemies to speak against him, and they easily find some who will gratify their wishes. Though Jesus had spent his life in relieving the miserable, yet there were many willing to bear false witness against him. How then can the servants of God expect to escape the breath of slander? God may sometimes see fit to preserve them from evil reports; but generally he appoints them a share in the reproaches that fell on his well-beloved Son.

It was difficult to find two false witnesses whose testimony agreed together; and it was contrary to the Jewish law to condemn a prisoner on that of one alone. At length two appeared whose testimony was accepted. They repeated words very much like some Jesus had really uttered, but they gave them a sense which he had never intended to convey, and therefore they are called "false witnesses." Those who attribute motives to others, without being able to prove what they say, are "false witnesses." It is a very common sin to bear false witness, and yet it is a very great one. It is the worst form of lying. It is mentioned in the ninth commandment, because it is the  greatest sin of the kind. He who would bear false witness would tell any other lie.

Who can but shudder at the thought of the guilt of these two false witnesses! Ungrateful men! they had heard the words of Jesus only to distort them, and to bring them against him in the hour of his sorrow. But the guilt of the high priest towers far above even their guilt. He displayed a show of justice, by appearing to grant Jesus an opportunity of defending himself. He said, "What is it which these witness against you?" But the divine prisoner held his peace, for he knew his condemnation was already determined.

Had he refused to answer the next question, how much his enemies would have triumphed! When the high priest said, "Tell me whether you are the Christ, the Son of God?" then the Lord declared plainly that he was. He would not permit the shadow of a doubt to rest upon his divinity. He is equal with God. He and the Father are one. Jesus did not tell the wicked Caiaphas that he had come to die for him; but he did tell him that he would come again to judge him. When he spoke of himself as Judge, he called himself the Son of man. It seems as if he would prepare Caiaphas for beholding that same human form that now stood  bound before him, clothed with power, and enthroned in light.

We have never seen Jesus. We cannot conceive how he looked when he was upon earth. But what will be the feelings of those who knew him and who hated him, when they see the face once so marred, shining with glorious luster, and adorned with the diadem of the universe!

November 13

Luke 22:63-65. The servants of the High Priest insult Christ.

The most remarkable night that has been known since the beginning of the world, was the night before the crucifixion of the Lord. It is written concerning the night on which the children of Israel left Egypt—that it is a night to be much observed to the Lord. But this night was far more memorable than the night of the Passover. Then all the first-born of Egypt were slain; but now the first-born of God was betrayed, accused, condemned, and insulted.

That was a memorable night, when the angels appeared to the shepherds of Bethlehem, to announce the birth of the holy Babe. Then angels rejoiced, but now angels must have wept, if angels can weep.

We are looking forward to another night, in which there will be both weeping and rejoicing. When the Son of God comes again, it will be night to half the inhabitants of the world. What terror some will feel, when the last trumpet rouses them from their slumbers!

Let us look back upon the transactions of that dreadful night which Jesus passed in the palace of the high priest. Human nature never displayed its deformity in a more glaring manner than at that season. Satan must have recognized in man every feature of his own character, and have seen that he was indeed his son. But insults could not degrade the Son of God. Sin alone degrades. The grossest insults, borne with meekness, exalt, instead of degrading. How glorious the Son of God appears, surrounded, not by worshipers but tormentors; yet bearing all their taunts with divine patience! "When he was reviled, he reviled not again; when he suffered, he threatened not, but committed himself unto him that judges righteously." (1 Peter 3:23.) He regarded every injury as a drop in the cup his Father had given him to drink. He knew the prophecies that had been made concerning his sufferings—"They shall smite the judge of Israel with a rod upon the cheek." (Micah 5:1.)

"I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting." (Is. 50:6.)

Could we receive all that happened to us as the appointment of God, we should not be so easily provoked as we often are. Yet the malice of our enemies could never be vented against us, except by the decree of God.

There was an ingenuity in the torments inflicted on Jesus, worthy of Satan, their author. Perhaps there was a burst of applause, when it was first proposed to blindfold those meek and sorrowful eyes, and no doubt a profane laugh was heard, as each blow was struck, and the question asked, "Who smote you?" How much astonished those men would have been, had Jesus told them who had smitten him! They little thought how well he knew their names; but they will find hereafter that he did know who struck him that night. Many other things they blasphemously spoke against him, though only a few of their blasphemies are recorded as a specimen of the rest.

When we think of the greatness of the Son of God, and then reflect upon the indignities he endured, the mind is filled with wonder. Though saints have been praising him, age after age, for the love he displayed in their redemption; though their chorus is continually increasing, and though their song will never cease, yet sufficient honor can never be done to our crucified Savior.

November 14

Mark 14:66 to end. Peter denies Christ.

Is there anyone who loves the Lord, who has read Peter's history without trembling? Who would have believed that so affectionate a disciple should prove so faithless in the hour of trial! But man, even when renewed by divine grace, is liable to fall. Though his spirit is made willing to obey, the flesh still inclines him to sin. The apostle Paul declares, "For I delight in the law of God, after the inward man; but I see another law in my members, warring against the law of my mind." (Rom. 7:22, 23.) There is also a tempter always going about as a roaring lion, seeking whom he may devour.

The fall of Peter is related by all the four evangelists, and some peculiar circumstances are mentioned by each.

The first denial was made while Peter stood by the fire, in the palace. The damsel who kept the door accused him of being a disciple. Peter, taken by surprise, denied the fact. We know not what evil he feared, when he had recourse to this sinful means of escape—whether he thought he should be turned out of the palace, and deprived of the opportunity of seeing the end, or whether he dreaded lest he should be apprehended, like his Master, and exposed to the same insults and injuries. It appears that several other people, besides the doorkeeper, taxed him with having some connection with the holy prisoner; but he persisted in the lie he had already told. This was the first denial.

Finding he was known, he withdrew into the porch, and then—the cock crew. But he attended not to this faithful monitor, nor did he even remember the Lord's warning. While in the porch, both a maid and a man recognized him, and this time he added an oath to his declaration. This was his second denial.

Soon afterwards he returned into the palace, and was discovered, by his peculiar manner of speaking, to come from that part of Israel called Galilee; and as it was well known that most of Christ's disciples were Galileans, it was immediately supposed that he was one of them. On this occasion Peter not only denied his Lord, but he began to curse and to swear. He had now reached an dreadful pitch of iniquity. How much farther he might have gone, none but God knows. Again the cock crew. This time Peter understood the voice of the bird. And why? Because at the same moment that the cock crew, the Lord turned and looked upon him. It is probable that Jesus was now standing among the servants, enduring their insults. His eyes had lately been blindfolded, his face smitten, and spit upon. That face, thus bruised and defiled, those eyes which had shed so many tears, were turned towards Peter. No wonder he could not bear the look. He went again into the porch, and wept bitterly. Then all the past was brought before his mind; all the love that he had experienced, all the vows he had made, and all the base denials of which he had been guilty—all—all rushed to his remembrance. "And when he thought thereon, he wept."

There are such moments in the believer's experience. Blessed moments! in which he learns more of his own wickedness, and of his Lord's goodness, than he has learned in years that have gone before. Some actions, which he had never viewed in their true light, are all at once seen to be dark offences against his gracious God. No tears shed for blasted prospects, or heavy bereavements, are as bitter as these. Yet even then he must not say, "There is no hope." Peter did not read in his Master's look, "There is no forgiveness for you." How could he have lived during the next two days, had he despaired of pardon! Had he been without hope, could he have run so eagerly to the tomb of his risen Lord, and even ventured to enter in! It was the thought that he had sinned against a Savior ready to forgive, that made his tears flow so abundantly. It was the same thought that kept him from despair. His Savior had once said, "I have prayed for you that your faith fail not." And it failed not.

True penitence is a mixture of sorrow and faith. The penitent says with sorrow, "My sin is before me;" and with faith, "There is forgiveness with you." Such is the broken heart which God will not despise. Let this be our prayer—

"If near the pit I rashly stray,
Before I wholly fall away,
The keen conviction dart—
Recall me by that pitying look,
That kind, upbraiding glance which broke
Unfaithful Peter's heart."

November 15

Luke 22:66 to end. The council condemn Christ.

It is probable that this examination is not the same as that of which Matthew gives an account. That examination seems to have taken place in the night, this in the day. It was a law among the Jews that no sentence pronounced in the night should stand good, and to this law Jeremiah is supposed to refer when he says, "Execute judgment in the morning." (21:12.) Accordingly, the council assembled at the dawn of day to confirm the condemnation they had pronounced during the hours of darkness. This council was called the Sanhedrin. It consisted of seventy people, of whom the high priest was the chief. The other members were priests, who had been high priests, or who were heads of the twenty-four courses—elders, or princes of the people; and scribes, or men learned in the law. They were all people whom the world revered. Priests who had a reputation for holiness; elders who boasted of noble birth, and scribes who had acquired great learning; all these combined against the Holy One, the Most High, the only wise God.

There were two members of that council who took no part in the proceedings of their brethren. Nicodemus and Joseph of Arimathea were honorable counselors and rulers in Israel. They were also disciples of Jesus, though secretly, for fear of the Jews. It is probable that they were absent when the council met to condemn the Lord, or if present, it is certain that they did not unite in pronouncing the guilty sentence.

As Jesus had already acknowledged himself to be the Son of God, no witnesses were summoned to appear against him. His own confession was enough. When he was asked, "Are you the Christ?" he showed by his answer that he would have proved his claim, had his judges been willing to listen. He said, "If I tell you, you will not believe; and if I also ask you, you will not answer me, nor let me go." On former occasions he had asked them various questions, by which he had shown he was the Christ, and that the Christ was the Son of God. This is the great truth that Jesus sealed with his own blood. By confessing it, men are saved, for John declares, "Whoever shall confess that Jesus is the Son of God, God dwells in him, and he in God." By denying this truth men are lost; for John also declares, "Who is a liar but he who denies that Jesus is the Christ? He is anti-Christ," (that is, the enemy of Christ,) "that denies the Father and the Son."

Do we believe that Jesus is the Christ, the Son of God? If we believe it, we cannot feel indifferent on the subject. We may have believed some things, and yet we may now forget that we ever heard them; or though we may still believe them, we should not be grieved if we discovered them to be false. But we cannot feel in this manner concerning the great truth that Jesus is the Son of God. Would it make no difference to a mother whether she believed that the ship containing her only son was lost at sea, or safely arrived in the harbor? Would not every stranger by the first glance of her countenance discover which of these tidings she had heard? Those who believe that Jesus is the Son of God, believe that they have a friend dearer than the dearest child, and more powerful than the mightiest monarch, ever ready, ever able to support them in time of need. They believe that he died to save them, and lives to bless them—that he will walk with them through the valley of the shadow of death, and lead them forever by living fountains of waters. When they say, "I believe that Jesus is the Son of God," their hearts burn within them, and their spirits rejoice with joy unspeakable and full of glory.

November 16

Matthew 27:3-10. The death of Judas.

Should we not have supposed, after reading how Judas betrayed his Master, that he was too much hardened ever to feel remorse? But the conscience sometimes awakes when least expected; for no one can lull it into so profound a sleep that it cannot be aroused. When Judas saw that his Master was condemned he repented himself. It seems then that he had hoped that the Lord would escape, as he had done on former occasions. But if he had escaped, would the crime of Judas have been less heinous? The guilt of sin is not to be measured by its consequences. By what, then, is it to be measured? By its motives.

When Judas became conscious of his guilt, how did he act? He went to the chief priests, confessed his crime, and rejected his bribe. Was not this all he could do? No! had he loved Jesus he would have done much more. He would have shed such tears as Peter shed. He would have been willing to live, bowed down with the remembrance of his crimes, sooner than have added to his offences against his Lord, by putting an end to his own life. But he was a "devil." (John 6:70.) Satan  acknowledges that Jesus is the Holy One of God, and Judas did the same. But Satan does not love him; neither did Judas love the Master he betrayed, though he was forced by remorse to declare his innocence.

How dreadful must have been the expression of his countenance when he entered into the assembly of the chief priests to return the ill-gotten money! How different from the look he wore when he came to offer to betray his Lord! Then he felt satanic joy, and now satanic misery. His heart was full of despair, not of true repentance, when he said, "I have sinned in that I have betrayed the innocent blood!"

How much hearing this confession added to the guilt of the chief priests! Could they believe that Jesus was a wicked man, when one of his most intimate companions declared to his own shame how excellent a Master he had betrayed? Was it not that he might bear this testimony that Jesus had chosen him three years before to be an apostle?

But how did the priests receive the testimony? They replied, "What is that to us? see you to that." In this way tempters treat their deluded victims. If a youth, who has been drawn into sin by artful companions, were to go to them and say, "See the misery you have brought upon me." What would they answer? "See you to that." They would regard his qualms of conscience as proofs of weakness and cowardice. What dreadful recriminations will be heard in the abode of despair among lost spirits! With what bitterness will the tempted reproach their tempters, as the authors of their woe!

It seems that the priests could not entirely smother the voice of conscience in their bosoms, for they looked upon the thirty pieces of silver cast on the floor with abhorrence. They did not dare to return them to the treasury set apart for the expenses of the temple services, but determined to purchase with them a burying-ground for strangers. Perhaps they thought by this charitable deed to atone for their cruel treatment of an innocent person. They were not aware that they thus fulfilled a prophecy that had been made long before by the prophet Zechariah. There was a piece of ground near Jerusalem called the potter's field. It is probable that the soil having been used for the manufacture of earthen vessels, had become unfit for cultivation, and could be obtained at a low price. At first it was set apart for the burial of those Gentiles who had embraced the Jewish religion, but who were considered unworthy to be buried with the Jews.

It is still a burying-place for Gentiles. The Armenian Christians have hired it from the Turks. The Holy Field (as it is now called) lies near the deep and gloomy valley at the south of Jerusalem. A square building, about twelve feet high, covers half this little plot of ground. Through the top, which is open, dead bodies are let down. Travelers who have looked into the building have seen the corpses lying beneath in various stages of decay. The potter's field is the memorial of the low price at which the Savior of the world was estimated. Those who behold the worthless plot may well exclaim, "He was despised and rejected of men."

We know not what solitary spot Judas chose for the commission of his last crime. It seems probable that he fastened himself by a rope to a branch of a tree that overhung one of those precipices which abound near Jerusalem, and that the rope breaking by his weight, he fell into the valley beneath. There his body became a horrible spectacle, and a token to all who beheld it of the vengeance of God.

On the same day that Judas died, Jesus died also. Nearly at the same time the betrayer and the betrayed entered into the presence of God. With what unutterable shame must Judas have seen his injured Lord received with joyful shouts by redeemed sinners! The blood he had caused to be shed never washed his own soul from its dark stains. While the penitent thief was ushered spotless into the presence of the Most Holy, the despairing apostle was consigned, with all his guilt upon his head, to "his own place." (Acts 1:25.) It has been well observed by Dr. Bennet that they crossed each other on the path. One who just before had appeared to be going to hell—went to heaven; and another who once had appeared to be going to heaven—went to hell!

November 17

John 18:28-38. Christ appears before Pontius Pilate.

We now behold the Savior delivered by the Jews into the hands of the Gentiles. Pontius Pilate was a Gentile. Caesar, the Roman emperor, who had conquered the Jewish nation, had appointed Pontius Pilate to be their governor. It was he alone who had the power of sentencing any man to be put to death. On this account the chief priests and elders led their captive to his judgment-seat; for no punishment less than death would satisfy their malice. Thus the saying of Jesus, signifying what death he should die, was brought to pass. Had the Jews put him to death, he would have been stoned; but it was necessary that he should be crucified. As our sacrifice, he bore our curse. God has declared in his word, "Cursed is every one that hangs on a tree." Thus Jesus, by hanging on a cross of wood, became a curse for us. (See Gal. 3.)

But when the Jews brought their holy prisoner to Pilate, they refused to enter into the hall of judgment. And why? Because they feared lest they should be defiled by entering into the dwelling of a Gentile, and that they should not be able to keep the passover; for that feast was celebrated during a whole week, and many peace-offerings of the herd and of the flock were eaten, besides the unleavened bread and Paschal Lamb. What must Pilate have thought of the Jewish religion, when he saw these men at once so much occupied with empty forms, and so much distorted with evil passions! Many think poorly of the Christian religion from the same cause. They see people who would not on any account miss attending church or the sacrament, filled with envy, hatred, malice, and all uncharitableness. The fault, however, is not in the religion, but in the hearts of its professors.

As the Jews refused to enter into the judgment-hall, they were not present when Pilate examined their innocent victim. Thus the Lord enjoyed a short respite from their angry and noisy accusations. They had not told Pilate that Jesus said he was the Son of God, because they knew that such an accusation would not be regarded by a heathen; but they had accused him of making himself a king.

The first question that Pilate asked the Lord was, "Are you the king of the Jews?" The holy prisoner did not refuse to answer the question. He made a good confession before Pontius Pilate, and acknowledged that he was a king. What an opportunity Pilate now enjoyed of hearing the truth to the saving of his soul! Like the woman of Samaria, he was now conversing with a stranger who could teach him all things. The Lord was willing to answer his questions, and to enlighten his ignorance; but Pilate was not willing to listen to his voice. He broke off the conversation abruptly. Though he asked, "What is truth?" he did not wait for an answer. How unlike he was to the Samaritan, who left the Savior only that she might call together the men of her city to hear his wonderful words! Had Pilate acted as she did, he might have lost his monarch's favor—he might have incurred the Jews' displeasure—he might have forfeited his honors and even his life, but—he would have saved his soul. What must he  now think of his conduct on that occasion! A price was then put into his hand to buy wisdom, but he had no heart for it. Jesus knew this when he said to him, "Everyone that is of the truth hears my voice." Pilate was not of the truth, therefore he did not hear his voice.

Those only are of the truth who love the truth; all others turn away their ears from hearing it. Multitudes have opportunities of hearing the truth, who will not hear it. Though conscience tells them, "This is the truth," they find excuses for neglecting it. They say, "I have no time," or, "I shall offend my relations," or "I shall injure my business," or "I am too young, too fun-loving, and too happy;" and they often end by saying, "It is too late." There was one who made this dreadful answer to the last messenger of mercy who approached his dying bed, "It is too late."

November 18

Luke 23:4-12. Christ appears before Herod.

The Lord Jesus stood before the tribunals of four judges. Two of them were priests, Annas and Caiaphas; and two were rulers, Pilate and Herod. Of Annas, we know nothing, except that he did not unbind his sacred prisoner. For it is written, "Now Annas had sent him bound unto Caiaphas, the high priest." (John 18:24.) But of the other three we hear much. Though all of them were wicked men, they were not equally guilty, for they had not equal light, nor did they reach the same point in crime. Pilate was an ignorant heathen—Herod had been instructed by John the Baptist—Caiaphas had enjoyed frequent opportunities of hearing the Son of God himself; for his office obliged him to spend the whole of every day at the temple, where the Lord taught so often, and wrought so many miracles. The hearts of these three men were set against the Savior, just in proportion to their knowledge of his truth. Pilate knew nothing of the Lord, and he was desirous to release him. Herod knew something of him, and he cared not what became of him. Caiaphas knew much, and he was bent upon his destruction. It is not hearing of Christ that softens the heart, nor seeing him, nor listening to his own words. The Holy Spirit alone can make the wicked heart of man love the Savior. We shall often find that those who have been religiously educated, and who have heard the gospel many years, are greater enemies to Christ than the ignorant world.

But though Pilate did not hate Jesus, he had a share in his murder. Caiaphas accused him—Herod made no effort to release him, and Pilate condemned him. Each was actuated by different motives. Caiaphas was under the dominion of envy; Herod was in a hardened, unbelieving, arrogant state of mind; and Pilate was afraid of exasperating the Jews, and of incurring the displeasure of the Roman emperor. Soon all these wicked judges were hurled from their high seats, deprived of their shining honors, and plunged in deep disgrace. Herod and Pilate were banished to distant countries. The end of Caiaphas is not known.

There was one circumstance in Herod's case which aggravated his guilt. He was once under religious impressions. There was a time when he heard John gladly, and did many things that were right; but there was a sin that he would not renounce. He refused to part with the wicked Herodias, his brother's wife. What was the consequence? His good impressions wore off, and his heart grew harder than before. He shut up John in prison, then beheaded him, and at last derided the Son of God. Behold him encouraging his soldiers in turning that blessed and sorrowful sufferer into ridicule! Had he known who stood before him, he might have asked of him, and he might have obtained the pardon of his sins. The blood that Jesus shed could have washed his guilty hand and heart, even from the stains of the Baptist's blood. But he had smothered the reproaches of conscience, and brought himself to regard religion as a fable. Instead of being afraid of seeing Jesus, whose faithful servant he had murdered, he was exceedingly glad. But he will be exceedingly sorry the next time he beholds him; for then he will find the dreadful threatening fulfilled, "I will laugh at your calamity, and mock when your fear comes." (Prov. 1.)

The case of Herod is not uncommon; there are many who once received good impressions, and who once struggled with strong convictions, who are now grown hard, scornful, and hostile. They would not obey the truth, and therefore they tried to disbelieve it, and they have succeeded. No sermons now make them tremble, no afflictions now touch their hearts; they are steeled against warnings and persuasions, against mercies and judgments. We earnestly hope that there is no one among us in this hardened state. But if there are any who are now resisting the convictions of conscience, who can tell how hard their hearts may become!

November 19

Matthew 27:15-19. Pilate's wife.

Pilate felt reluctant to condemn Christ. He resorted to various expedients in order to save himself from passing the unjust sentence. He sent Jesus to Herod; but Herod sent him back. He next appealed to the people. He knew that it was envy of the people's attachment to their favorite teacher, that had caused the priests to deliver him up. Therefore he hoped that the people would demand his release, in preference to that of the notorious robber, called Barabbas. But why did not Pilate, instead of resorting to these expedients, simply and boldly say, "I will not condemn an innocent man?" He had not courage to face the opposition of the Jews; therefore he endeavored to slip out of his difficulties. Have we never acted in a similar manner? When convinced that it was our duty without delay to take a certain step, have we never thought, "I will wait, in hopes that some circumstance may arise to save me from this trial?" But God usually defeats these plans, and brings us into such a position that we must take a decided part, either for good or evil.

Pilate was in a state of great perplexity, when a message arrived that increased his trouble. His wife sent unto him, saying, "Have nothing to do with this just man, for I have suffered many things in a dream because of him." This message was a merciful warning from God to deter him from committing the crime to which he was tempted.

It is not recorded that any woman took part against the Lord while he was on earth. There was no Herodias to promote  his death, though there was one to ask for the head of John the Baptist. In this appointment, we can trace the mercy of God to woman. Eve, by her counsels to her husband, ruined the world. This circumstance cast a deep shade upon the character of woman. Pilate's wife, by her counsels, endeavored to save her husband from sharing in the world's greatest crime. It is remarkable that Pilate's wife should be favored by a dream from heaven, for in all probability she was a heathen; but God often works in the minds of those who know him very imperfectly. There are many dreams which are not worthy of regard; they come (Solomon says, Eccles. 5:3) through the multitude of business, and are full of confusion and impossibilities. But the dream of Pilate's wife was of a different kind. It was sent by God to instruct her ignorance and to awaken her fears. She suffered many  things in her dream; we know not what things; but they were terrible, and they were all connected with a just man then standing before her husband's tribunal. What must have been her feelings, when she found her message had been disregarded, and that the Just One was condemned! When the darkness overspread the earth at noon, she must have suspected its cause. We should like to know whether she ever truly believed in the Savior, or whether her alarm passed away without making any saving impression on her soul. Did she afterwards hear the preaching of the apostles? We know not. Her history is not related in the Scriptures. The only event of her life that is recorded, leads us to hope that she found mercy. It was her privilege on earth to plead in behalf of the slandered Savior, when, with the exception of a few disciples, the world were combined against him. We hope it is her blessed portion to worship him in heaven, amid countless adoring hosts. She suffered many things in a dream because of him; we hope that she now knows that he suffered many more things on a cross for her sins.

November 20

Matthew 27:20-25. The multitude prefer Barabbas to Christ.

What guilt there was in the short answer the people made to Pilate's inquiry! "Barabbas." It was the name of a murderer; yet they preferred that murderer to him who came to give life unto the world. It was not one man only who made this wicked choice, but a whole multitude. Is not this a proof that the heart of man is desperately wicked? The most lovely of all Beings clothed himself in a human form, and a whole multitude preferred a murderer before him. Could we have seen the meek and holy countenance of the Son of God, and then have beheld the degraded, abject, brutal looks of the wicked Barabbas, we should have said, "It is impossible that men can prefer that vile criminal to the righteous Savior." Did any of the blind whom Jesus had restored to sight join in the cry, "Not this man, but Barabbas?" Did any tongue that he had loosed exclaim, "Let him be crucified?" We hope that no such act of ingratitude was committed; we hope that Bartimeus was weeping in some secret place, as well as the women who had followed him to Jerusalem. But when we consider what numerous miracles Jesus had wrought in the temple, we must conclude that many of the multitude had received great benefits from his gracious hands. How many helpless parents, and drooping children, had been restored by Him to health and joy! but all his mercies were now forgotten, and only the crimes of which he was accused were remembered. What is man? Changeable, base, ungrateful. Judas preferred thirty pieces of silver to his divine Master; the multitude a murderer to their Benefactor!

Pilate was astonished at the mad violence of the people. He feared to resist their clamor, lest his own life should fall a sacrifice to their fury; yet he was so deeply impressed with a sense of the injustice of the deed he was going to commit, that he took water, and washed his hands before them all, saying, "I am innocent of the blood of this just person; see you to it." But could that water cleanse his hands from guilt? O no. Pilate had power to release the prisoner; he was bound to exert that power. It was not sufficient for him to bear his testimony against evil. Pilate's wife could do no more than lift up her feeble voice on behalf of the innocent; but Pilate could have said, "I will defend him with the last drop of my blood." How blessed would he then have been, though he had been torn to pieces by the exasperated multitude! That day he would have been with Jesus in Paradise.

Who can hear, without a thrill of horror, the curse which the Jewish nation invoked on their own heads, when they answered, "His blood be on us, and on our children!" They intended to say, "If he is innocent, we will bear the guilt of his murder; but we are sure that he is not  innocent." God heard the dreadful words. Forty years afterwards, the Romans conquered Jerusalem. Blood then flowed in such torrents through the streets, that it extinguished many a burning pile; and crosses were erected in such numbers around the walls, that there was no more room in which to place them, nor wood of which to construct them. But who could have thought, that in that horrible curse a blessing also was contained! They cried, "His blood be upon us;" but the Savior interceded, that it might wash them from their sins. A time shall come, when that precious blood shall wash the whole nation from their iniquities; and "so all Israel shall be saved." (Rom. 11:26.)

To every soul who hears the gospel, the blood of Jesus shall prove either a curse or a blessing. It must be upon us, either to increase our guilt, or to wash it away. Let us not be satisfied with thinking, "How wicked the Jews were to shed that blood!" It was shed that we might wash, and be clean. Jesus lives to wash with his own hands those for whom he shed his own blood. The apostle John says, "Unto him that loved us, and washed us from our sins in his own blood." (Rev. 1.) Let every sinner come to this Savior, and bathe in this fountain. Let each learn to say,

"My Savior died upon the tree,
And sank for me beneath the flood;
My sins are cast into this sea,
Of love, of sorrows, and of blood."
Hymn 283. Collection by Rev. J. H. Evans

November 21

Matthew 27:26-30. The band of soldiers mock Christ.

Barabbas was released, and Jesus was delivered up to be crucified. We know nothing of the future history of Barabbas. We know not whether he ever believed in him, who was led to execution, when he himself was permitted to live. But there have been some as guilty as Barabbas, who have believed; and they have felt that if Jesus had not been crucified, they would never have been released from the everlasting prison-house of sin and death.

Before Jesus was crucified, he was scourged. It was the custom to treat criminals in this barbarous manner. The scourge was a sharp and torturing instrument, frequently composed of the nerves of oxen, and the bones of sheep. The poor sufferer was fastened to a post, with his hands tied behind him, while the executioners, with all their might, covered his whole body with their cruel strokes. Among the Jews there was a law forbidding more than forty strokes to be inflicted at one time; but among the Romans there was no such law. We know not how many strokes lacerated the sacred flesh of our Divine Lord. It was then that he meekly "gave his back to the smiters." (Is. 50:6.) It was then that the plowers plowed on his back, and made long their furrows. (Ps. 129:3.) But there was a healing virtue in those stripes. The blood that flowed from those wounds, heals the wounds of sin in the human heart. It is written, "With his stripes we are healed." It is indeed wonderful that stripes  should heal. But those who are harassed by the remembrance of past sins, may find that the stripes of Jesus can restore peace to their souls. The innocent Lamb of God was wounded in our stead, and if we believe in him, we shall be healed.

No pity was awakened in the hearts of the Roman soldiers, by the sight of the Redeemer's sufferings. After the scourging was over, Jesus was taken back into the magnificent hall of Pilate, and was surrounded by the whole band of soldiers, in number at least six hundred. This was the third time that he had been publicly mocked. The servants of the high priest had derided his wisdom. Herod, with his men of war, had mocked his innocence, by clothing him in a white, or gorgeous robe; and now Pilate's soldiers scoffed at his royal dignity, by clothing him in a scarlet robe, and adorning him with a crown of thorns. The soldiers themselves had platted this crown. They had taken some twigs of a plant that bore spikes, and, with the ingenuity of fiends, had contrived to give pain to their victim, while they indulged their own mirth. Some of the faithful followers of Jesus have thought of this crown while enduring the same kind of sufferings. When a crown, not made of thorns, but of  paper, and painted with the figures of three devils, was placed on the head of the martyr, John Huss, he said, "I am glad to wear this crown of ignominy, for the sake of him who wore a crown of thorns." He felt that the Savior's torments were sharper than his own; he felt, also, that it was for his sake that the thorns pierced the Savior's brow. Yes! It was for us that Jesus wore a crown of thorns. No evil thought had ever proceeded from his divine mind. It was to atone for our offences that the blood trickled down his sacred cheeks. He who suffered all these pangs, and bore all these insults, was God, the God who made us, who gives us breath, who upholds the worlds! What must sin be to require such an atonement! It must be infinitely evil. And what must Jesus be, to be willing to offer this atonement! He must be infinitely good. The day is coming, when he will appear adorned with many crowns, but not one of them composed of thorns. Then every knee shall bow to him, not in cruel mockery, but with deep awe, and call him Lord, to the glory of God the Father.

November 22

John 19:4-9. Pilate shows Christ in his royal robes to the Jews.

The Jews did not witness the torments Jesus suffered among the soldiers, because they would not enter into the judgment-hall. It would have gratified their malice had they seen the profane scoffers bending their knees in pretended homage. When Pilate beheld the bleeding sufferer, he hoped that the sight would melt the hearts of his enemies, and therefore he brought him forth into the open place and said, "Behold the man." Can we conceive the appearance of the Man Christ Jesus at this moment? We know that he wore over his shoulders a robe of purple and scarlet, and a crown of thorns upon his head. We may form some idea of his weak frame, bowed down with the anguish of the scourge, and of his sorrowful features, suffused with blood; but we cannot imagine the holy and subdued expression of his countenance. No sinful feeling had ever clouded his brow, or ruffled one feature of his face; sorrow alone had marred that sacred visage.

But the sight of their mangled victim did not touch the cruel hearts of the Jews. They cried out, "Crucify him, crucify him." Then Pilate said, "Take him, and crucify him." His object was not to shield the sufferer, but himself. If he could avoid having any hand in the deed, he was willing to allow it to be done. Pilate was a selfish and unrighteous man. He felt no generous concern for the innocent; though fear impelled him to plead in his behalf.

This fear was increased when the Jews cried out, "He made himself the Son of God." It now flashed across Pilate's mind that this extraordinary man might really be a divine person. He desired to speak with him again in the judgment-hall. What a question he proposed when he said to the Son of God, "Where are you from?" How astonished Pilate would have been had his injured prisoner described the glories of the place where he came from! But he would not even answer the question. And why not? On a former occasion he had answered some of Pilate's important inquiries; but since then his unrighteous judge had done violence to his own conscience, and had resisted the warning sent in a dream. He had commanded the innocent to be scourged, and had permitted him to be tormented by a barbarous crew. Those who shut their eyes to the light, will soon find that light begin to wane. When we will not attend to the voice of conscience, or to the warnings of God, we must expect to be left to pursue the way of destruction.

It was a sign that God was angry with Pilate when Jesus forbore to tell him where he was from. He had told his disciples that he was with the Father, and that he came into the world. It is the thought of his original greatness that makes his abasement so wonderful. If we read the first chapter of Genesis, containing an account of the Creation, and then read the nineteenth chapter of John, describing the Crucifixion, we must be amazed to behold the same Being performing so vast a work, and then enduring such deep humiliation.

November 23

John 19:10-16. Pilate delivers up Christ to be crucified.

These were Pilate's last efforts to obtain the release of his prisoner. We must feel compassion for this wretched governor, as he runs to and fro, seeking some new mode to extricate himself from his difficulty. The path to true happiness and everlasting glory lay open before him, but he had no heart to walk in it. He threw away the golden opportunity that was presented to him of defending the most glorious of Beings, placed for a season beneath the shelter of his arm.

How base and how absurd was his arrogant boast—"Know you not that I have power to crucify you, and power to release you." The Lord in his answer gave him a lesson calculated to humble his proud spirit. "You could have no power at all against me, except it were given you from above." To this humiliating declaration he added a solemn warning, "He who delivered me unto you has the greater sin." Then Pilate had some sin. He who was counted as a criminal  accused his judge of sin! That judge was compelled to say of his prisoner, "I find no fault in him." But the reputed criminal found great fault in his judge. Yet not the greatest. The high priest, who had delivered him up to Pilate, had the greater sin. There are then degrees of sin. Why was the high priest more guilty than Pilate? Because he had gone out of his way to destroy Jesus, whereas Pilate had been called to pronounce sentence in the regular execution of the office to which he "was ordained of God." (Rom. 13:1.) There were many other circumstances that increased the sin of Caiaphas; his knowledge of the Scriptures, his malicious motives, and his false accusations. God knows all the aggravating circumstances of our sins, and all the palliating circumstances also. He estimates our temptations, and forms an exact judgment of our degree of guilt. When we run to meet  temptation, we are more guilty than when we yield to a temptation that  overtakes us. But even then we are guilty. There is a way of escape for every tempted person. No creature is so hemmed in by temptations, that he could not escape, if he were to look to God for aid. For we have this promise, "God is faithful, who will not permit you to be tempted above that you are able; but will with the temptation also make a way to escape, that you may be able to bear it." (1 Cor. 10:13.)

Pilate might have escaped from all his perplexities; but instead of escaping, he became each moment more entangled in the net. It is melancholy to view him making his last struggle against his fatal temptation. He left the judgment-hall accompanied by his prisoner, and took his seat on the "Pavement." It is supposed this was a covered balcony, the floor of which being covered with Mosaic work, it acquired the name of the Pavement. From this high seat he appealed for the last time to the furious multitude, saying, "Shall I crucify your King?" The reply was, "We have no king but Caesar." Then Pilate gave up his innocent victim, and the soldiers took him and led him away. What must have been the feelings of the unjust governor, as he beheld the enemies rejoicing over their prey! Can the events of that day have ceased to haunt him during the remainder of his life? But his calamity was near to come, and his affliction hastened fast. (Jer. 48:16.) Two years afterwards he lost the favor of the emperor, and was banished into a distant province, where, it is said, he put an end to his own life. It is to be feared that it would have been good for him if he had never worn a royal robe—if he had never seen the Son of God.

November 24

Mark 15:20, 21. Simon bears the cross.

We have entered upon a new scene in our Lord's sufferings. Behold him now on his way to Calvary, the place of his crucifixion! The evening before had been spent in the upper room at Jerusalem—the night in the garden at Gethsemane, and in the palace of the high priest—and the early morning in the judgment-hall of Pilate. What a variety of sorrows had he undergone in these places! At the supper table and in the garden his soul was troubled—in the palace and the judgment-hall his body was buffeted, spit upon, and wounded.

Before he set out on his last painful journey, the royal robe was taken from his shoulders, and his own garments placed upon them; but we do not know whether the crown of thorns was removed from his bleeding brows. It is probable that the cruel soldiers permitted that instrument of torture to remain. They little knew that it was the badge of his real dignity.

"And he, bearing his cross, went forth." (John 19:47.) The Jews were accustomed to see criminals laden with their crosses, going to the place of execution, and generally offered the grossest insults to the unhappy sufferers as they proceeded on their way. There can be no doubt that the soldiers who had before tormented Jesus, now pursued him with unrelenting barbarity. But it seems they found their victim could scarcely move beneath his painful load. Fastings and watchings, prayers and tears, had dried up the strength of the Son of Man. He was now in the state which David described in Ps. 102:5. "By reason of the voice of my groaning, my bones cleave to my skin."

But would the soldiers help him to carry his heavy cross? No! it was too shameful a burden for them to bear, or even to touch.

At this moment they met a man named Simon, a native of Africa, (the land of accursed Ham.) "Him they compelled to bear his cross." We cannot be certain that Simon was unwilling to bear it, for the choice was not given to him. The soldiers commanded him to do this public service. Whether Simon was an enemy or a friend to the Savior, or altogether a stranger to his name and character, we know not. It is evident, however, that he had not joined in the cry of "Crucify him, crucify him," for he was coming out of the country, as Jesus was leaving the city.

At the time it was thought a degrading office to bear the cross of the despised Jesus; but afterwards it was regarded as a distinguished honor. The sons of Simon were known as the sons of the man who bore the Redeemer's cross. Simon himself will never be forgotten, because he was the Savior's cross-bearer. How many angels in heaven would joyfully have taken his place, if they could have obtained permission! We may believe that there were some on earth who would, if they might, have borne their Lord's burden, and shared his reproach. Would not the women who followed him weeping, gladly have relieved him? And Peter, too, now lamenting his base denial—and the loving John, would not they have helped to bear the cross, had not the fear of the brutal soldiers and malicious priests kept them at a distance! Do we think we should have been desirous to occupy Simon's place?

Though our Lord is not now fainting beneath the weight of his cross, his name is still despised, and his people persecuted. He delights to see us willing to bear shame for his sake. Some have humbled themselves to the very dust that they might please him. Dober, the Moravian missionary, intended to sell himself for a slave, that he might teach the negroes the way of salvation. Circumstances prevented him fulfilling his intention; but if he had, would he have degraded himself? To bear the cross of Jesus, and to share his reproach, is reckoned in heaven more honorable than to govern kingdoms, or to discover worlds. Whether Simon knew it or not, no monarch on his throne occupied a place of such distinction as he did when bearing the cross of the Nazarene.

 

November 25

Luke 23:27-31. The weeping women.

Though so many insulted our Lord in his last hours, yet a great company bewailed him. This troop was composed chiefly of women. Apostles had been afraid to let it be known that they belonged to Jesus, but these women were not afraid to let their tears be seen.

Apostles had failed to watch with him one hour; but these women, unasked, accompanied him on his way to the cross.

Jesus valued sympathy. He condescended to notice these mourners. He turned and spoke to them. What a moment it was when their Savior's failing eyes rested upon them! How eagerly they must have listened to his words, fearing they were the last they should ever hear from his lips.

He knew how soon his sufferings would be over, and how great the joy that would follow; therefore he said, "Weep not for me." He also knew what long and bitter woes were coming upon the Jewish nation; therefore he said to the women, "Weep for yourselves and for your children." Perhaps some of those little children who had sung his praises in the temple now accompanied their mothers, and wept with them. It grieved the Savior's compassionate heart to think of the sorrows that awaited them, as well as their parents; for he knew the future history of each person in the company. When children are born into prosperous families they are welcomed as blessings, but they were regarded as curses in the horrors of the siege of Jerusalem. Nothing can give us an idea of greater misery than the cry, "Fall on us," addressed to hills and mountains. Such misery the Jews began to endure, when, forty years after the crucifixion of their king, the Romans besieged their city.

What is the meaning of the words, "If they do these things in a green tree, what shall be done in the dry!" In the prophet Ezekiel there is a little parable, in which the Jewish nation is compared to a forest, and the anger of God to a fire. (Ezek. 20:47.) A fire quickly destroys dry trees, but green trees less easily. Dry trees represent the wicked, who are prepared for destruction; green trees the righteous. God gives this explanation of Ezekiel's parable—"Say to the land of Israel, Behold, I am against you, and will draw forth my sword out of his sheath, and will cut off from you the righteous and the wicked." (Ezek. 21:3.) When Jesus, therefore, spoke of a green tree, he meant himself; and when he spoke of a dry tree, his enemies. This seems to be the explanation of his words. "If they (that is, the Romans) treat me who am innocent so cruelly, what will be done to the GUILTY!"

But why did Jesus speak of these calamities to the weeping women? Did he desire to wound those hearts already bleeding with sorrow for his sufferings? No! but in his mercy he gave a last warning to his enemies. A pious father, before he leaves this world, if he be able, summons all his children around his dying bed, and while he comforts  some, he warns others of approaching judgments. His words, unheeded before, often sink deep into the heart at this solemn season. The dying Savior longed to save his enemies from impending destruction. He had often warned them in the temple, and they would not hear; now he warns them on his way to Calvary. But are the Jews the only people who will ever say to the mountains, "Fall on us?" Not so; all in every age, of every nation, of every rank, who have not believed in the crucified Savior, will be filled with terror when they see him coming in the clouds of heaven. If now we will say to Jesus, "Pardon us," we shall never say to the mountains, "Fall on us."

November 26

Matthew 27:33, 34. Golgotha.

At length the drooping Savior arrived at the spot appointed for his crucifixion—Golgotha, or the place of a skull. It is supposed that near it were caverns filled with the bones of crucified malefactors. Such places were detested by the Jews, who were forbidden to enter the temple if they had touched a dead body. This was the loathsome spot on which the innocent Lamb of God was to be sacrificed for the sins of men.

But there was a hidden reason why God led men to select this polluted place for the Redeemer's execution. He had commanded the High Priest, once a year, to sprinkle the blood of a bullock and of a goat upon the mercy-seat in the Holiest of Holies, to make atonement for sin. The  bodies of these beasts were taken to a place outside the camp, or city, and burned. Their blood represented the precious blood of Christ, which pleads for us in the presence of God. Because his blood atones for sin, therefore his body was taken to a loathsome spot outside the city of Jerusalem. This divine mystery is explained in the Epistle to the Hebrews, (13:11, 12.) "For the bodies of those  beasts whose blood is brought into the sanctuary by the High Priest for sin, are burned without the camp; wherefore Jesus also, that he might sanctify the people with his own blood, suffered without  the gate."

Before he was crucified, the soldiers gave him vinegar mingled with gall, a bitter draught, which he just tasted, and then refused to drink. In the gospel of Mark it is written, (15:23,) "And they gave him to drink wine mingled with myrrh, and he received it not." Was this cup of wine, the same as the cup of vinegar, (which is weak wine,) or was it a different cup? Most commentators think they were different cups.

The wine mingled with myrrh seems to have been a stupefying draught, given to criminals before they were crucified, to render them less sensible to pain. Of this alleviation of his anguish the Savior refused to accept.

The vinegar mingled with gall seems to have been offered by the soldiers in a spirit of mockery. Some executioners by their compassion have imparted comfort to innocent sufferers. They have turned away and wept as the blood flowed from the open wounds. When Wishart, the Scottish martyr, was led to the stake, the executioner, kneeling down, said, "Sir, I pray you forgive me, for I am not guilty of your death." But the men who surrounded the Lord were of a more ferocious disposition—they felt no pity, they showed no mercy; therefore it is written in the Psalms, "Reproach has broken my heart, and I am full of heaviness; I looked for some to take pity, but there was none; and for comforters, but I found none. They gave me also gall for my meat, and in my thirst they gave me vinegar to drink." (Ps. 69:20, 21.)

When we have been laid on beds of suffering, how differently have we been treated! Kind friends and faithful servants have administered to our needs, and have anticipated our wishes. Many a dying believer, when a cordial has been presented to his parched and quivering lips, has thought of the vinegar mingled with gall, which his Savior tasted in gloomy Golgotha.

November 27

Luke 28:33, 34. The Crucifixion.

Every innocent sufferer feels it a disgrace to be confounded with wicked men. He would rather suffer alone, or with other innocent people, than be led to execution in company with criminals. Martyrs have generally been led together to the stake, and have enjoyed in their dying moments the sweet society of the righteous.

But the glorious Son of man was conducted to the cross in company with two malefactors, or evil doers. Their names were joined with his in the history of the executions of that day. Thus the prophecy spoken by Isaiah was fulfilled—"He was numbered with the transgressors." (Is. 53:12.) Had John the Baptist been crucified with him, or one of his own disciples, the shame of his death would not have been so great. But shame was one of the ingredients in his bitter cup. Shame is the consequence of sin, and he who bore our sins bore also our shame.

His death was not only disgraceful, but painful. Perhaps there is no manner of being put to death that causes such lingering pain as crucifixion. It suited the cruelty of heathen hearts to devise such a mode of torture, and it continued to be practiced until the Roman emperor Constantine was converted to the Christian faith. He abolished crucifixion, and appointed hanging as the punishment for the greatest criminals.

The unhappy victim who was to be crucified was first stretched upon his cross as it lay upon the ground. His hands and feet were grasped by four soldiers; a nail was then driven through each hand, and another through both feet. Afterwards the cross was lifted up, and one end thrust with a sudden jerk into a hole prepared to receive it. The gaping wounds exposed to the air became inflamed, and the blood disturbed in its circulation, caused the head to throb and burn, and the heart to feel oppressed with an insupportable weight. This was the death which David, when he spoke by the Holy Spirit, had prophesied his Redeemer should suffer—"The assembly of the wicked have enclosed me; they pierced my  hands and my feet;"—those gracious hands which had restored so many wretched objects to health and joy—those blessed feet which had trodden so many rough paths to save perishing sinners, and at length—the path to Calvary itself!

But did the suffering Son of man feel resentment against those who drove the nails into his blessed limbs? Listen to the words he utters when stretched upon the cross. Is it a complaint? No! it is a prayer. Does he pray against his enemies? No! he intercedes for  them—"Father, forgive them; they know not what they do." He intercedes for the four soldiers who had inflicted his wounds—for the band who had mocked him—for the multitude who had cried, "Crucify him." They knew not what they did. Caiaphas knew what he did; Judas knew what he did, but the greater part of the enemies of Christ sinned through ignorance. Yet they were guilty, for they loved ignorance. It might have been said of them all, that they "loved darkness rather than light, because their deeds were evil." What must they have felt when they first knew that the man they had insulted, and tormented, and executed, was the Son of God! We are told what some of them felt, and what they said. When Peter, in his sermon, declared, "Him you have taken, and by wicked hands have crucified and slain," (Acts 2:23,) three thousand were pierced in their hearts, and said, "Men and brethren, what shall we do?"

Are there any of you who can remember what you  felt when you first discovered against what a Savior you had been sinning all your lives long—when you first knew that while you had been piercing him by your transgressions, he had been interceding for your pardon? Then it was you looked on him you had pierced, and mourned as one that mourns for his only son. Those were bitter tears that you shed at the feet of the crucified Jesus, yet they were blessed tears—they were the tears of repentance, which are so precious in God's sight. But it was not tears that washed away your sins; no, it was the precious blood of Christ that made your scarlet stains as white as snow.

November 28

John 19:19-22. The Superscription.

It was the custom to write over the cross of a malefactor the crime for which he suffered. But Pilate could find no fault in Jesus; therefore, instead of inscribing his accusation, he inscribed his title—"The King of the Jews." Did Pilate then believe that the man he had condemned to death was the lawful sovereign of the Jewish nation? It seems that he did believe it, and that he even feared that he was more than a King—the Son of God; for we are told, that when the Jews said, "He made himself the Son of God," Pilate was sore afraid. (John 19:8.)

How great was the crime of crucifying Him of whom he thought so highly! He may have tried to satisfy his conscience by writing this regal title over the cross; but the act only displayed his guilt in a stronger light. How many there are who imitate this part of his conduct! They do what they know to be wrong, and they imagine they atone for their fault by saying, while they persevere in it, that they know it to be wrong. God will not thus be mocked. He is not satisfied with acknowledgments, unaccompanied by any effort to act in a consistent manner. If Pilate did not believe that Christ was the King of the Jews, why did he give him that title? and if he did believe it, why did he not take him down from the cross? He was either a liar for writing what he did not think, or a murderer, for crucifying an innocent man. He was, in fact, a murderer, because he condemned one that he knew to be innocent—a regicide, because that innocent man was a king—and a Deicide, because that king was the Son of God. By what sliding steps had he sunk into the depth of crime!

Yet Pilate's great sin was the means of bringing glory to God. On the cross Jesus was proclaimed a King. In the three languages most generally known in Jerusalem, the glorious title was written. The Jews read it in Hebrew—the Romans in Latin—and people of all nations in Greek. Before his birth he had been announced to his mother as a King. The angel Gabriel had declared, "He shall reign over the house of Jacob forever." In his infancy wise men from the East had inquired throughout Jerusalem, "Where is he who is born King of the Jews?" When Nathanael first believed in the true Messiah, he exclaimed, "Rabbi, you are the King of Israel." But the nation he came to save from the hands of their enemies rejected him. The throne they gave him was a cross.

But shall he never reign over his ancient people? Was he not descended from their beloved monarch, the victorious David? And was it not promised to David that the Messiah should sit upon his throne? (Ps. 132.) This promise shall not fail. His own people will acknowledge him the Son of David as their king; for it is written, "Sing, O daughter of Zion, shout, O Israel; be glad, and rejoice with all the heart, O daughter of Jerusalem; the Lord has taken away your judgments, he has cast out your enemy; the King of Israel is in the midst of you—you shall not see evil any more." (Zeph. 3:14, 15.) And is he king of the Jews alone? When he comes again there will be "on his vesture and on his thigh a name written, King of kings, and Lord of lords." (Rev. 19:16.) What will then become of those who have refused to submit to his gentle sway?

November 29

John 19:23, 24. The division of the garments.

While the Lord Jesus was suffering unknown agonies on the cross, at its foot the soldiers were dividing his clothing. They little imagined that they were then fulfilling a prophecy, that had been recorded a thousand years before. It was usual for soldiers to divide the clothing of the crucified among themselves; but it was not usual for them to find a garment so valuable that, instead of rending, they cast lots for it. This was a very remarkable circumstance, and one of the numerous tokens by which the true Messiah was pointed out to all who remembered the word of God. But the soldiers, being heathens, could not know, when they divided the clothing, that they were fulfilling ancient prophecies. They were thinking of their petty gains, and were quite unconscious that they were performing an action which had long before been foretold, and would be forever remembered.

A description is given of one of our Lord's garments. It was a vesture without a seam. In the East a sort of cloak, with arm-holes, is still worn. A seam generally runs down the middle, or divides it across. This seam is unsightly, and those cloaks that are made without it are highly prized. It is natural to inquire how it happened, that the Son of Man, who was so poor, possessed a valuable garment. Some have conjectured that one of those pious women, who ministered to him of their substance, may have woven with her own hands the seamless vesture. In the days of the Reformers, holy women esteemed it an honor to prepare the garment in which the martyr was to be buried. How much greater was the honor to weave a vesture for Him who was the express image of the Father, and the brightness of his glory!

The clothes that Jesus wore partook of the virtue which dwelt in his sacred body. The very hem of his garment, when touched by the hand of faith, could cure desperate diseases; but now his garments were torn by unbelieving soldiers. The blood that had flowed from his stripes and his wounded brows, must have covered them with stains. It would revolt the feelings to see men casting lots near the cross of a criminal, however vile; but to see them acting thus, near the cross of the suffering Son of God, must have been exceedingly dreadful.

Though the rapacious soldiers seized upon that clothing which might have wrapped the Savior's dead body in his grave, his Father provided for him a better covering. Linen, clean and fine, was folded round his sacred limbs, by the faithful hands of Joseph and Nicodemus. When he rose, he left even that covering in his tomb. We can form no conception of the glory with which he is now clothed. His vesture shall never again be stained by his own blood. It is the blood of his enemies  which shall sprinkle his clothing when he comes again. For he has said, "I will tread them in my anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my clothing." (Is. 63:3.)

November 30

Matthew 27:39-44. All men unite in mocking Christ.

Among the sufferings of our Lord, mockings held a conspicuous place. Four times, in the course of a few hours, he was publicly mocked; first in the palace of Caiaphas—then in the house of Herod, next in the judgment-hall of Pilate, and last of all at Calvary, as he hung upon the cross. On this occasion men of every degree united to insult him. Rulers and people, Jews and Gentiles, soldiers and citizens, with one accord derided the Lord of Glory. Even the thieves, by their railings, showed that they thought him worse than themselves. How different from this scene on earth is that now witnessed in heaven, where beings of all orders, whether they be thrones or dominions, principalities or powers, join in one song of adoration!

The impious throng mocked the dying Savior in various ways—by scornful gestures, for they wagged their heads—by scornful  actions, for the soldiers came to him, offering him vinegar—(Luke 23:36,) and, above all, by scornful words. It appears that none uttered more insulting speeches than the priests, scribes, and elders. Instead of addressing the Son of God himself, they spoke to each other, and to the people. It is more trying to hear our enemies speak against us to  others, than to hear them address the same reproaches to ourselves. There is more contempt shown in such a way of attack than in a direct assault. Jesus heard these scornful men saying to those around, "He saved others; himself he cannot save." They intended to make the people doubt whether he had really saved others, seeing he did not save himself. But such an attempt could not succeed, when so many, rescued from blindness and disease, were to be seen in all the streets of Jerusalem; and when even one of the high priest's own servants had just experienced his healing power. If ALL whom he had saved from ETERNAL death, had appeared to bear testimony to his power, what a glorious company would have covered Calvary! They will appear on a future day, together with multitudes then, and even now, unborn—they will declare with one voice, "He saved us." How happy is each one now present who can truly say, "He has saved me!" He is willing to save each of us. It was himself alone that he was not willing to save, because he knew that if he saved himself, he could save no other. Had he come down from the cross, then we could never come up from the grave.

Must it not have wounded his soul to hear the creatures for whom he was dying saying, "If you are the Son of God, come down from the cross?" Had all the hosts of Satan joined in mocking him, their taunts would not have been so trying. How easily he could have shown his ungrateful creatures that he was the Son of God! He need only have spoken the words, and the nails would have dropped from his hands and feet. But LOVE fixed him to the place of torture—love to his Father, who seemed to have forsaken him—love to his enemies, who were uttering the most provoking speeches. Was not this astonishing love—incomprehensible love! And yet many who have heard of it, are not ashamed to declare that they do not love Jesus; and others, who say they love him, show by their conduct that they do not. Do any of us really love this compassionate Savior? Do we not long to love him more? It was the apostle's constant prayer for all the saints, that they might "know the love of Christ, which passes knowledge." Let us visit Calvary—sit at the foot of the cross—gaze on the bleeding Lamb. Though our hearts may once have been softened by the Holy Spirit, they will become hard again, if we keep at a distance from that scene of sorrow and of love.

DECEMBER 1

Luke 23:39-43. The two malefactors.

No men who ever lived died in such remarkable circumstances as these two thieves. They were crucified with Christ. We know not whether they had ever seen Jesus before that morning, when they accompanied him to Calvary, and were compelled to pass many hours close to his side. What a different use each made of this precious though painful opportunity!

One of them took advantage of his station, to insult the Savior with his dying breath, "If you are the Christ, save yourself and us." This was not a prayer, it was a reproach.

He did not believe that Jesus was the Christ, or that he was able to save either himself or his fellow sufferers. And what did he mean by "Save us?" He meant only, "Release us from the pangs of the cross." He thought not of eternal misery.

But the other thief asked, not to be released from present suffering, but to be admitted into eternal life. He heard his companion blaspheming the dying Lord, and he raised his voice to rebuke him. We do not hear of any voice being lifted up to rebuke blasphemers on that day, except the voice of this penitent. But while he reproved his fellow, he did not forget to confess his own sins. He acknowledged they had been so great, that even crucifixion was not too severe a punishment. "We receive the due reward of our deeds." And then he bore a noble testimony to the innocence of Jesus—"This man has done nothing amiss." How did he know that? Had he not beheld his heavenly meekness, and heard his divine prayer—"Father, forgive them, they know not what they do?" But besides all this, the Holy Spirit, who had convinced him of his own sins, had convinced him also of the righteousness of Jesus. Thus his testimony was added to that of Judas, of Pilate, and of Pilate's wife, and it must have been heard by those who stood around the cross.

Some think that this thief, as well as the other, when he was first fastened to the cross, railed at the Savior. But others consider that though Matthew says, "The thieves cast the same in his teeth," the expression does not prove that more than one acted thus wickedly. It seems probable that if the penitent thief had railed at Jesus, he would have confessed that sin, when he rebuked his companion for the same. But in whatever manner he may have behaved when on the cross, we are sure that he had led a very wicked life. His is the only instance recorded in Scripture of repentance in a dying hour. It has been well observed that one such instance is recorded that none may  despair, and but one—that none may presume.

It was like the Son of God to close his life upon earth by an act of especial mercy—the salvation of a notorious sinner. It was like Him, who had once permitted an outcast to wash his feet with her tears, to listen to the prayer of the penitent thief—"Lord, remember me when you come into your kingdom."

How much misery this malefactor must have endured, when detected, condemned, and dragged to execution! Yet—when all hope seemed gone—the prospect of endless happiness was suddenly opened to his view. He felt more joy while hanging in tortures upon his cross, than he had ever experienced when joining in wild uproar with his profane companions. He knew that in a few hours he would be with Jesus in paradise. His body indeed was cast in some detested grave in gloomy Golgotha, or was devoured by birds and beasts; but his spirit soared to the mansions of the blessed, and mingled with the innumerable company of saints and angels. What an evening to follow such a morning!

At a wonderful season the penitent entered heaven! The Lord's sufferings were just over—the conquest of Satan just achieved—the redemption of man just finished—when he joined the heavenly host. Perhaps he was the first who followed his Savior into glory. A brand he was plucked from the burning—a prey snatched out of the jaws of hell, by the all-powerful arm of his dying Lord. In heaven he shines a trophy of divine grace; on earth his history remains as an encouragement to every guilty creature to call upon the Lord for mercy. Though during his life he did no good, (except perhaps by his expiring words,) since  his death he has been the means of bringing great glory to his Lord. Thousands when they meet him above will have to tell that they made the prayer he made, and trusted in the promise he received. But let us  not wait until we are lying in our last agonies before we cry, "Lord, remember me," but let us now call upon this gracious Savior, that we may spend our lives in his service before we see his face in paradise.

December 2

John 19:25-27. Christ commits his mother to the care of John.

What a rich reward John received for venturing near his Master's cross! To him the precious charge of the blessed Mary was confided; to him the tender words, "Behold your mother!" were addressed. We do not hear that Jesus spoke to any of his disciples while hanging upon his cross, except to John. How great a proof the Lord gave him of his love when he entrusted his mother to his care, and even authorized him to regard her as his own! He still gives similar proofs of his love. Those who desire to serve him shall not be disappointed. Some service suited to his powers shall be assigned to each. To one the charge of an orphan family may be committed—to another a post in a missionary field may be assigned. But no office is more honorable than the care of the aged and destitute saints. It is a distinguished favor to be permitted to watch over their declining years, and to close their failing eyes.

What holy communion John must have held with his Lord's mother during the rest of her life! How many incidents concerning her blessed Son, that are not recorded in the Scriptures, must have been treasured up in her memory! She had watched beside him when sleeping in the manger—had held him in her arms when traveling into Egypt, and had guided his steps when a child in Nazareth. Yet she had never seen him commit a single sin—had never beheld his infant face inflamed with passion—nor heard his lisping tongue utter deceit.

If parents love so fondly their sinful offspring, what must have been the affection of Mary for her sinless Son! We may also feel certain that Jesus loved his mother better than any other Son ever loved a parent. Though enduring the acute agonies of the cross, he thought of her desolate state. Did he not prove the infinite compassion of his heart by remembering her at such a moment? He would not leave her in this world without a home; he knew where she would be most tenderly loved, and most carefully watched over, and most highly honored; and therefore he consigned her to the care of the gentle and affectionate apostle John.

The Lord Jesus has taught children by his own example never to forget the kindness they received in their helpless infancy. When they are grown up they should use every exertion to provide for their parents a comfortable home. It is melancholy to see an aged father driven from his cottage to seek an asylum among strangers, while his children are enjoying many of the comforts of life.

But are there any who believe in the Lord Jesus Christ, and who yet fear lest they should be forsaken in their sickness or old age? Let them remember that their Savior once said, "He who shall do the will of my Father which is in heaven, the same is my brother, and sister, and  mother." If he provided for the support of his earthly mother's declining years, will he forsake his spiritual mothers, and brothers, and sisters? No, he will provide for their needs until their latest breath; and it is probable he will do it in the same manner as he supplied those of his earthly mother. Ravens were not sent to feed her, as they fed Elijah, nor did a never-failing jar and barrel sustain her life, but a pious friend was raised up to minister to her needs. He who appointed Joseph to nourish the aged Israel, and Ruth to sustain the beloved Naomi, and Onesiphorus to refresh the imprisoned apostle, still puts it into the hearts of his servants to support his poor and afflicted people. It may be a son, or one dear as a son, or it may be a stranger who supplies their need; but by some means or other the promise is always fulfilled—"My God shall supply all your need according to his riches in glory by Christ Jesus." (Phil. 4. Is. 19.)

December 3

Matthew 27:45-49. The darkness.

When the Son of God was born, a great light was seen in the heavens in the midst of the night; but when he was dying, a sudden darkness overspread the land at noonday. The shepherds were sore afraid when they saw the light. How, then, must the murderers of the Lord have felt when they beheld the darkness! What was the cause of this darkness? Sometimes an eclipse of the sun will suddenly obscure the day. But an eclipse cannot occur at the time of a full moon. As it was at that season the passover was celebrated, it is clear this darkness was not caused by an eclipse. It was a miraculous event. It was a judgment sent by God. And why? To show his wrath against the murderers of his Son. Since the beginning of the world so dreadful a deed had never been committed, as the murder of the Lord of glory. The day in which the deed was done might well be distinguished from other days. The language Job used respecting the day of his birth might be applied to it. "Let darkness and the shadow of death stain it. Let a cloud dwell upon it; and the blackness of the day terrify it." (Job 3:5.)

The crowds who had flocked to Calvary could no longer gaze with unfeeling curiosity, or malicious triumph, upon the Lord's bleeding body and agonized countenance. The Father had drawn a thick curtain around his expiring Son. No circumstance is recorded that occurred during those solemn hours of darkness; but at length a voice was heard saying "My God, my God, why have you forsaken me?" The enemies of Jesus knew the voice. They knew it was not the cry of one of the dying malefactors that they heard. But were they melted by the anguish of those tones? No, they mocked as before. Mistaking the word Eli (which means God) for the name of Elijah, they cried out, "Let us see whether Elijah will come to save him." The three hours' darkness had not changed their wicked hearts.

While the Son enjoyed his Father's presence, he could bear the insults of men without a complaint. But when that countenance, which had ever shone upon him, was hidden from his sight, then he uttered an agonizing cry. Other sorrows were familiar to him from his cradle; but this was a new and strange trial. Of him it is written that he "is in the bosom of the Father." What closeness of communion, what depth of love, are implied in that expression! Nothing could have interrupted this communion or deadened the sense of this love, but sin. Our sins were the cloud that for a moment hid the Father's face from his only beloved Son. For a moment it cast a deep shadow over the heart of the Son of God, and then was blotted out forever in his atoning blood. From his Father's throne, he calls to us, and says, "O Israel, you shall not be forgotten of me. I have blotted out, as a thick cloud, your transgressions, and as a cloud your sins; return unto me; for I have redeemed you." (Is. 44:22.) But each sinner must come to him, that each sinner may receive pardon. Those who will not come will die in their sins. Then God will forsake them forever. When they call out, "Why have you forsaken us?" what will be the reply? Will it not be, "You would not come unto me that you might have life?" A child abandoned by its parents—a wife deserted by her husband, are regarded with pity, but the soul forsaken of his God is the most miserable of all beings. This is the misery of the lost spirits in hell. God has cast them away from his presence.

December 4

John 19:28-30. The sponge of vinegar.

When our dying Savior said, "I thirst," he revealed to those around the anguish of his body. He had before declared the anguish of his soul, by crying out, "My God, my God, why have you forsaken me?" His soul and body endured intense agony to ransom our souls and bodies from eternal torment. The pain of extreme thirst cannot be conceived by those who have not experienced it. A thick crust encases the inside of the mouth and renders the tongue stiff, while a burning sensation in the throat makes the sufferer feel as if a fire were consuming his whole frame. These were the sensations of the Savior, and they are described in the Psalms of the prophet David. "My strength is dried up like a potsherd, and my tongue cleaves to my jaws." (Ps. 22:15.) "My throat is dried." (Ps. 69:3.) "My bones are burned as an hearth." (Ps. 102:3.)

Yet the Lamb of God would have endured all these pangs in silence, had it not been his Father's will that before he expired he should let men know that he was tormented by thirst. He remembered it was written in Ps. 69:21, "In my thirst they gave me vinegar to drink." Therefore he exclaimed, "I thirst." A vessel full of vinegar stood near the cross, designed probably for the refreshment of the soldiers. One of them dipped a sponge into this vessel, and fixing it at the end of a long and straight branch of hyssop, applied it to the Savior's mouth. The rest (as Matthew relates) continued to utter their profane mockeries, saying, "Let be, let us see whether Elijah will come to save him." By this speech they meant to say to their comrades, "What is the use of your helping him? he has called upon one more powerful than you, even Elijah. Wait a little, and see whether he will not come to rescue him from his misery." We may imagine with what fiendish shouts of laughter these words were accompanied.

Many saints have expired in the midst of weeping friends; the Lord was surrounded by insulting enemies. But now the last insult had been offered. The Savior had filled up the measure of his sufferings, and had drained to the very dregs the cup his Father had given him to drink. Knowing this, he cried out, "It is finished." This cry was uttered by parched lips and a dried-up tongue. And why were those lips parched, and that tongue dried up? That we might never need a drop of water to cool our burning tongues. The Savior was tormented by thirst, that we might quench ours in living fountains of water. We could never have atoned for  our own sins. Our tears could not have washed them away. Our good works could not have made amends for them. Therefore Jesus offered up himself a sacrifice for us. But now his sufferings are over. When we hear of them, we have the comfort of knowing that they are past, and that they will never be endured again. It is not necessary that he should ever feel another pang, or bear another insult. Are we troubled by the remembrance of our sins? Let us look with faith on the Lamb of God, and our guilty consciences shall have peace. The Holy Spirit draws the sinner to the foot of the cross, and enables him to feel that the blood once shed has atoned for all his transgressions. A penitent who had long sought for pardon, found peace as she was reading the following words—
Jesus, our great High Priest,
Offered his blood, and died;
My guilty conscience seeks
No sacrifice beside.
His powerful blood did once atone,
And now it pleads before the throne.

December 5

Luke 23:46. The last words of Christ.

When we hear that a saint has left this world we wish to know what were his last words. How precious are the dying accents of a brother—a child—or a parent! We treasure them up in our hearts, and perhaps remember them as long as we live. At this moment some of us may recollect the last words of a friend we loved and lost. But whose words can be so precious as those of our Savior, our nearest and dearest friend? There are seven sentences recorded as spoken by him while on the cross. Three were uttered before the darkness overspread the land, and four near its conclusion. The first three concerned others, not himself. One was a prayer for his enemies, "Father, forgive them, they know not what they do;" the next was a promise to a penitent, "Verily, verily, I say unto you, today shall you be with me in paradise;" and the third implied a request to a beloved mother and disciple, "Behold your mother," "Behold your son."

The last four concerned himself. One expressed the anguish of his soul, "My God, my God, why have you forsaken me?"—another the anguish of his body, "I thirst;"—the next told of sufferings ended, "It is finished;"—the last of joys begun, "Father, into your hands I commend my spirit." These are the words of David in the thirty-first psalm. In all the scenes of our Savior's life his heavenly perfections were displayed; but in his dying hours they shone forth with the greatest splendor. His forgiving love was seen in his prayer for his enemies—his compassion in his promise to the penitent—his faithfulness in his charge to John—his patience in his expiring cries—and his unshaken confidence in his God in his last words, "Father, into your hands I commit my spirit." As soon as he was nailed to the cross he called upon his Father, and when just expiring, he again said, "Father." In the moment of his greatest anguish he cried, "My God." Thus he fulfilled the prophecy in Ps. 89:26. "He shall cry unto me, You are my Father, my God, and the rock of my salvation."

Though Jesus was God, yet he was man also, and he felt as a man. Though without sin, he was tempted in all points like as we are. He endured the pangs of death. His soul was separated from his body. The moment of separation is called "death." Every human being feels it to be a dreadful moment. There is only one thought which can sustain us then; it is the assurance that God is our Father. He who has doubts on this subject, feels like a traveler who is going to tread an unknown  path—to tread it in darkness, and to tread it—alone. But how can we know that God is our Father? The Scriptures answer that question—"You are all the children of God by faith in Christ Jesus." (Gal. 3:26.) "To as many as received him, to them gave he power to become the  sons of God, even to them that believe in his name." (John 1:12.) When we apply to Jesus for the pardon of our sins, then we are adopted into the family of God; then the Holy Spirit is shed abroad in our hearts; then we feel that God is our Father, because he is the Father of our Lord Jesus Christ; and then we cry, Abba, that is, "Father." (Rom. 8:15.) We cannot trust strangers, but a child can trust his father. We have heard of the boy who was not afraid in the storm, and who said, "My Father's at the helm." Jesus trusted in God. Even his enemies said, when they scoffed at him, "'He trusted in God." Worldly people cannot trust him, for they do not know him. To them he is a stranger. They often say they trust him; they often think they trust him; but they trust him with nothing that they care about. They cannot trust him to choose their lot in life; therefore they are always forming schemes of their own—nor to provide for them in old age; therefore they are often terrified by fears of poverty and desolation. They cannot trust him to guide them one step which they do not see, nor to give them one blessing which they do not already hold in their hands. This is  not to trust him. But the children of God can trust him while they live with their earthly concerns, and, when they come to die, with their immortal spirits. O that they trusted Him more! Martin Luther, the holy reformer, was remarkable for his trust in God. Three hours a day he set apart for calling upon his Father, and he received the most wonderful answers to his prayers. When he was dying, he was often heard to say, "Father, into your hands I commend my spirit." These were almost his last words. He added, "God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish."

December 6

Matthew 27:51-54. The earthquake.

Men made no public lamentation for the Son of God when he expired. But his Father caused the inanimate creation to give signs of mourning; for the earth quaked, and the rocks were rent. These terrible events shook the hearts of the soldiers—those barbarous men who had continued to insult him until he drew his last breath. With grief and dismay they exclaimed, "Truly this was the Son of God." Had they known a little sooner who he was, they might have shown him pity—they might have implored his pardon—they might, like the dying thief, have obtained mercy. But another opportunity was granted to them—afterwards the apostles declared he was exalted a Prince and a Savior, to give repentance and forgiveness of sins!

Whatever our sins may have been against Jesus, we can have the comfort of confessing them at his feet. It is painful when we have lost a friend, to feel that we cannot ask him to pardon any unkind act that we have done. What a relief it would be to a child, when he remembers his offences against a deceased parent, if he could but see him once more, to tell him how deeply he laments every word—every look—every thought, which was not affectionate—which was not reverential! But we can express to our Redeemer all the bitter regrets we feel for our past ingratitude and rebellion!

Let us now leave the scene of terror round the cross, and look at another scene in the temple. The veil was suddenly rent from the top to the bottom. At that very moment the priests were ministering in the holy place; for Jesus expired at three o'clock—when the evening sacrifice was offered. The veil had always hidden the inner chamber of the temple from every eye, except that of the high priest, who entered it once a year, when he approached the mercy-seat to make atonement for the sins of Israel. But all at once this inner chamber, called the Holy of Holies, was exposed to view, with the ark and the glorious cherubim. The veil could not have been rent without the exertion of great power; for it was four fingers in thickness, and thirty ells in length, and as a new one was hung up every year, it never became weak through age.

And what did the rending of this veil signify? The Holy Spirit has explained this mystery. (Heb. 10:19-22.) The veil represented the flesh of Jesus; the rending of the veil—his death. By his death the way into the presence of God is opened. Sinners may approach the mercy-seat without fear, because their great High Priest has atoned for their sins by the sacrifice of himself. But we have no reason to believe that the priests who beheld this wonder understood its meaning. Their hearts were hardened. They had resisted the instructions of the Son of God within that temple day after day—they had not been appalled by the confessions of Judas that very morning—and they continued to oppose the truth even when the hand of God wrought this miracle before their eyes.

There was another wonder that accompanied the death of Jesus. "The graves were opened." The Jews were accustomed to bury their dead among the rocks, and when the rocks were rent the graves were opened; but the dead continued to sleep in the dust until—their Lord arose. THEN—and not until then—many of the bodies of the saints came out of their graves. We ask, "What saints?" Were they saints lately dead, such as Simeon, or Anna, or John the Baptist, who had been known by some still living in Jerusalem? Or were they saints long since departed; saints who had seen Christ afar off, and had rejoiced in the prospect of his coming? We know not who they were. Where did they go? To the holy city—to Jerusalem. To whom did they appear? Unto many—we know not their names; but we may conclude that they were true believers; for Jesus, when he was risen, showed himself to none but them. What glorious interviews must have taken place between the righteous dead and the righteous living! How much we should like to know particulars concerning these meetings! But nothing is revealed. How long did these saints remain upon earth? Did they ascend to heaven with their Lord? We cannot tell when they left this earth, but we are sure that they are not now wanderers below. Where Jesus is there must his servants be. These saints are favored above other saints. They have risen earlier than their brethren, even before the dawn of day—they shine in their glorified bodies among the host of disembodied spirits. They were born from the dead on the same day as their Lord—his resurrection day was theirs also. But there will be another resurrection day, when all the sleeping saints will rise. Shall we appear among the shining company?

December 7

John 19:31, 32. The death of the two thieves.

It was the custom among the Romans to allow crucified people to remain on their crosses long after they had expired. But the Jews had a law which forbade this practice. God had commanded, "If a man has committed a sin worthy of death, and you hang him on a tree, his body shall not remain all night upon the tree, but you shall in any wise bury him that day, (for he who is hanged is accursed of God,) that your land be not defiled." (Deut. 21:23.) If it was wrong to allow a person to remain on a cross, or tree, on a common day, it was of course more improper to allow him to remain there on the Sabbath. The Jews had a peculiar reverence for that Sabbath which occurred during the feast of the Passover. They regarded it as a high day, and they were very anxious that dead bodies should be removed before it began. As they began their Sabbath at six o'clock on Friday evening, it was necessary on this occasion to use great haste.

The Jews, supposing that none of the crucified people might be dead so soon, besought Pilate to hasten their death, in the usual, but cruel manner, by breaking their legs. They knew not that the object of their hatred had forever escaped from their hands, and that they would never have the opportunity of inflicting another pang upon his sacred person. How hateful to God was the worship of those men in his temple, on the approaching Sabbath! The words spoken by the prophet Isaiah applied to them—"When you spread forth your hands, I will hide my eyes from you; when you make many prayers I will not hear—your hands are full of blood." (Is. 50:15.) Their hands were imbrued in the blood of the Son of man. How could his Father bear them in his presence! Let us never imagine that we can please God by our services, while we are stained with unpardoned sins—sins not abhorred—not confessed—not forsaken. None can truly please him but those who are cleansed from guilt by faith in his Son.

When these wicked men commanded the legs of the malefactors to be broken, they accomplished the purpose of God. Jesus had said to the penitent thief, "Today shall you be with me in paradise." Had that poor sufferer been left to hang upon the cross, he might have lingered several days. The soldiers broke his legs, and that very day  he was in paradise with the Savior, in whom he had believed. The other thief was killed at the same time, and in the same manner; but we have no reason to think that he went to the same place. We do not hear that he was moved by the rebuke his companion gave, or that he offered the prayer his companion offered. Death is no release to an unpardoned sinner. The agonies of a cross are not to be compared to the torments of hell, where the worm never dies, and where the fire is never quenched.

We know not in what manner we may die, by what painful disease, or dreadful accident. We will leave all these circumstances in the hand of God, trusting in his mercy to support us through every fiery trial. But let us often ask, "What will become of our souls when they leave these bodies?" The friends who stand around a dying bed cannot see the spirit as it leaves its earthly abode, nor trace its course as it is carried by angels into heaven, or plunged among devils in the abyss of perdition; but when the last struggle is over, then we ourselves shall know where we shall FOREVER abide.

December 8

John 19:33-37. A soldier pierces the Lord's body.

After the Lord had expired, no dishonor was offered to his sacred body. The Jews intended to dishonor it by breaking his legs, but their design was defeated. When the soldiers came to his cross, they found that he was dead already. They might have broken his legs, though he was dead; but the Scriptures had declared, "A bone of him shall not be broken." It is written in Ps. 34:20, "He keeps all his bones, not one of them is broken." The soldiers knew nothing of the prophecies; yet they fulfilled them, both by not breaking his legs, and by piercing his side. Jesus died at the time the feast of the Passover was celebrated, and he was the true Lamb whose blood atoned for the sins of Israel and of the world. It was commanded concerning the paschal lamb, "Neither shall you break a bone thereof." (Ex. 12:46.) It was also commanded that its blood should be shed, and sprinkled upon the lintel and posts of the door. When the side of Jesus was pierced, his blood must have sprinkled the cross, and flowed in a copious stream upon the ground.

And what a stream it was—composed not only of blood, but of water. Some think that the water came from the pericardium, (the case in which the heart is enclosed,) and that it was a proof that life was extinct. It is all-important to prove that Jesus really died upon the cross; for if he did not really die, then we must die eternally. But we possess abundant evidence of his death. There was one standing by the cross who saw the spear enter into his side, and it is he who has recorded the fact. John did not leave the cross when his Master died. He lingered near to see what would become of his sacred body. If he had left it for a short time to take his Lord's mother to his own home, he had returned. Now that the darkness was past, he could see all that was done to his Lord's body. He saw the water and the blood, "and he bore record, and his record is true, and he knows that he says true, that you might believe."

There is a spiritual meaning in this stream of blood and water. The blood atones for sin. Before it was shed the penitent malefactor trusted in it, and was pardoned. One of our sweetest poets describes his case and his own also—
"The dying thief rejoiced to see
That fountain in his day,
And there have I, as vile as he,
Washed all my sins away."

But sinners are not only guilty—they are dead in trespasses and sins. From Jesus flows the water of life—the Holy Spirit. He spoke of the Spirit under the emblem of water on the last day of the feast of tabernacles, when he said, "If any man thirst, let him come unto me and drink." (John 7.) We cannot mistake the meaning of the invitation, for it is written, "This spoke he of the Spirit, which those who believe on him should receive." (John 7:39.) Let us come to Jesus for the double blessing—atoning blood and living water. Whoever shall look by faith on his pierced side shall receive both. The glorious wound adorns the risen body of our crucified Savior as the everlasting memorial of his love. Men look with wonder at the little spring which swells into the mighty Nile, and fertilizes half a continent. But with what amazement angels, as well as men, regard that wound, which is the fountain of blessedness to millions of beings throughout eternity!

December 9

John 19:38 to end. The burial.

What a contrast there is between the circumstances of the Lord's death and those of his burial! Jesus died in a shameful manner; stripped of his garments, and exposed to the insults of the multitude. He was buried in an honorable manner; wrapped in linen, white and clean, and covered with a large quantity of precious spices. He died by the hands of Gentile soldiers; he was buried by two of the most honorable of the Jewish nation. He died in a loathsome spot, Golgotha, the place of a skull; defiled by the bones of malefactors; he was buried in a new tomb, in a rich man's garden, a spot untainted by the breath of corruption.

What was the reason for this difference? When he died, he was an offering for sin; when he was buried, the offering had been accepted. When he died, he was treated according to our deservings; when he was buried, according to his own. The prophet Isaiah foretold that he would be with the rich in his death; and he assigned the reason for this honorable treatment, "Because he had done no violence, neither was deceit found in his mouth." Jesus was executed upon a charge of violence and deceit. (Is. 53.) The Jews said he had stirred up the people against the Roman emperor, and that he had deceived them, by saying that he was a King. On account of these accusations he was sentenced to die. But it is we  who have been guilty of violence and deceit. There is not one of us who can truly say, "I have never done any harm—I have never attempted to deceive." God, who knows all men, has said, "Destruction and misery are in their ways. They go astray as soon as they are born, speaking lies." It was for our sins that Jesus was put to death; but it was for his own righteousness that he was honored after death.

In old times the Lord often showed his displeasure against sin by causing the dead bodies of the wicked to be shamefully treated; thus he appointed dogs to lick the blood of wicked Ahab, and to eat the flesh of the more wicked Jezebel. The honorable burial of the Son of God was an open testimony of his Father's favor.

All that was done to Jesus was done to him as a public person. He was the surety for his people. He died, because  their sins were imputed to him; they shall never die, because his righteousness is imputed to them. What a glorious exchange! Who would have made such an exchange but the compassionate Son of God! Why should the believer fear to descend into the tomb, since Christ has taken away his guilt! In the prospect of death he may say, in the words of a Christian poet,
"The place where once your body lay,
The place it did perfume;
There will I drop my breathless clay,
And rest within your tomb."

But it is possible that we may never taste even the  first death; for the apostle has declared, "We shall not all  sleep." There is a chosen number who, like Enoch and Elijah, shall be caught up, while yet living, to meet their Lord in the air.

December 10

Luke 23:54 to end. The women prepare spices.

Though the Lord Jesus was not followed to the grave by a pompous train, yet some sincere mourners watched his precious body until it was hidden from their eyes. These were women who had lingered within sight of his cross, even after he had expired. It is written in Matthew's gospel, "And many women were there, beholding afar off, which followed Jesus from Galilee, ministering unto him." (27:55.) These women had long known the Lord, and had enjoyed the distinguished privilege of supplying his temporal needs. How glad would they have been could they have obtained possession of his beloved remains! But how could they venture to crave such a boon! What must have been their joy when they beheld the two honorable counselors, Joseph and Nicodemus, take down the body from the cross, and wrap it in fine linen with spices! They followed to see where it would be laid, and Joseph did not repel them from his garden.  Not only were they permitted to enter, but two of them continued to sit opposite the sepulcher, even after the stone had been placed at its mouth. These two were Mary Magdalene, and Mary, the mother of the two apostles, James and Joses, (commonly called Jude.) By the last beams of the setting sun, they beheld the sepulcher of their divine and adorable Friend. It is written in Matthew 27:61, "And there was Mary Magdalene and the other Mary sitting over against the sepulcher."

An affectionate heart is always devising means of showing its love by actions. The faithful women who had supplied their Lord, while living, with bread, desired now to embalm his sacred body. Though a hundred pound weight of myrrh and aloes had been bound up in the linen cloth, they were not satisfied. They thought it no waste to lavish an abundance of aromatics upon the torn, the bruised, the mangled corpse of him they loved. If odors of sweet incense continually filled the temple composed of  stones, what could be too sweet, or too precious, to bestow on that more glorious temple, the body of the Lord! But they could not mix their costly unguents immediately, for the Jewish Sabbath began at six o'clock on Friday evening, and that hour had almost arrived when the Lord was laid in his tomb. They rested on the Sabbath-day according to the commandment, and deferred their preparations until six o'clock on Saturday evening, when the Sabbath was ended. What veneration these holy women showed for that holy day! They delayed to accomplish their ardent desire rather than break it. How does their conduct condemn those who permit any trifling incident to interfere with the sacred day of rest!

Of all the Sabbaths that have ever dawned since the creation of the world, surely that during which the Redeemer lay in his grave, was the most mournful to the church of God. Many hearts have been wrung with anguish by the thought, "My mother is dead," "My child is dead;" but the disciples on that Sabbath could say, "Our Savior is dead." And when, on the following night, they prepared their ointments, how many bitter tears must have mingled with the precious spices! And why did they grieve? Because they remembered not the promise that the Lord would rise on the third day from the tomb. Had they remembered it, they would have passed their nights and days in singing praises, instead of in shedding tears. For lack of knowledge they suffered much sorrow.

And do not the children of God still suffer much anxiety, because they remember not the promises written in the Scriptures? When all appears dark around, how apt they are to fear that the light will never return! If we love God, we may feel sure that all things are working together for our good. And even when the great storm of the last days arises, the saints ought not to be cast down. When other men's hearts are failing them for fear, and for looking after those things which are coming on the earth, they should remember the command, "When these things begin to come to pass, then look up, for your redemption draws near." (Luke 11:28.)

December 11

Matthew 27:62 to end. The priests set a watch. around the tomb.

The "next day that followed the day of preparation," was the Sabbath. It was on that holy day that the chief priests and Pharisees applied to Pilate to make secure the sepulcher. What a glaring instance of inconsistency their conduct affords! They who had always accused the Lord of breaking the Sabbath by healing the sick, now, to accomplish their own wicked ends, violated the holy day in a public and flagrant manner. How different from theirs was the conduct of those pious women, who refrained on the Sabbath from preparing ointments to embalm the Lord's body!

But it is remarkable, that while the disciples  forgot the words of Jesus, "After three days I will rise again," his  enemies remembered them. Sometimes the wicked possess more knowledge of the truth than the righteous; but their hearts are always wrong. The disciples mourned because they knew not that Jesus would rise from the dead—the Pharisees trembled, because they feared lest he should. What is the state of our hearts towards Jesus? Should we be glad to see him come in his glory, or do we dread the day of his appearing?

The Pharisees were not the only people who applied to Pilate respecting the body of Jesus. On the day of the crucifixion, the two honorable counselors, Joseph and Nicodemus, had made a very different request from that of the Pharisees. They had besought Pilate to permit them to take away the body, and had obtained their desire. We know that Pilate had condemned the Lord to death against the convictions of his own conscience. Wishing to have no more to do in the mysterious affair, he permitted the friends of Jesus to take possession of his remains. It is evident that he was not pleased with the malicious request of the Lord's enemies; for he refused to give any commands on the subject, and replied, "You have a watch." There was a band of Roman soldiers, employed by the Jews to guard the temple. This band was placed around the tomb to guard the temple of the Lord's body. But the Pharisees were not satisfied even with this precaution. They thought it possible that the disciples might bribe the soldiers to open the tomb; therefore they sealed the stone.

"Vain the stone, the watch, the seal,
Christ has burst the gates of hell;
Death in vain forbids his rise,
Christ has opened Paradise."

The guards set to obstruct the entrance of the tomb, were designed by God to become witnesses of his power and glory. The schemes of wicked men against the Lord's anointed shall be overruled for the establishment of his kingdom. He who sits in the heavens laughs at their puny efforts. The day will come when it will be shown that all they have done to injure his cause, has only promoted his glory. But they will be punished for their wicked designs. Satan has not been able really to injure Christ; but he will be consigned to the burning lake because he made the blasphemous attempt.

December 12

Matthew 28:1-4. The resurrection.

In this short passage two very different scenes are described. One is a scene of sorrow; the other of joy. In one we behold weeping saints; in the other, a joyful angel. Yet there is a close connection between these two scenes. It was the same Lord who occupied the thoughts of those mourners and of that joyful messenger. But the angel knew more than the women did. He rejoiced because he was sent to unbar the tomb; they mourned because they thought there was nothing left for them to do except to embalm the body.

What an honor was conferred upon that angel! With ease he rolled away the massive stone. The soldiers who surrounded the tomb could not maintain their post at his approach. It was not the earthquake that terrified them, but the sight of the angel. "For fear of him the keepers shook and became as dead men." The angel watches in their place; he sits upon the stone, as if to take possession of the place in the name of his Lord. A few words are used to describe his glorious person—but no words can give us a full idea of it. "His countenance was like lightning and his clothing white as snow." Both lightning and snow come from above, as the angel did, and when they come they excite our wonder and admiration. The splendor of the forked lightning, and the purity of the driven snow, are not equaled by any other objects in creation.

If angels are so glorious, what must be the glory of their Lord! There is no description given of his appearance as he rose from the tomb. None of the inhabitants of earth were permitted to behold him issuing forth from his dark resting-place. The angel went before to lay the keepers low, that no profane eye might gaze upon divine brightness. Had the faithful women arrived at the place only a few minutes earlier, they would have witnessed the rising of their Lord. But God had appointed that none but heavenly beings should behold the rapturous sight. We know not whether any glorified saints were hovering near; whether Moses and Elijah were there; we do know that angels were present.

The light of day arose just before the Lord of glory. That light had hidden its head when he expired upon the cross; but it was shining forth when he lived again. It was appropriate that the sun should shine upon that joyful morning. The morning of the resurrection will be remembered throughout eternity as a joyful morning. There have been mornings which have appeared joyful at the time, but which have been looked back upon afterwards with deep regret. Events hailed with delight, have been followed by unforeseen evil consequences. But what glorious consequences have flowed from the resurrection, and will flow from it! How many dead souls have been quickened through its divine power! How many mortal bodies will be raised from their tombs! And why? Because Jesus rose again. What joyful shouts, what rapturous songs will then be heard! What happy meetings between brethren long separated will then take place! What new sensations of delight will then be experienced! What scenes of glory will burst upon the opening eyes of waking saints! All this joy will be traced to the resurrection of Jesus! As he said to his disciples, "Because I live, you shall live also." Shall we partake of this joy? We must first ask another question. Have we now the life of Jesus in our souls? Are we born again? In the new birth we obtain new life. If we have this life in our souls, then we may say, "When Christ, who is our life, shall appear, then shall (we) also appear with him in glory." (Col. 3:4.)

December 13

Mark 16:1-8. Three women visit the tomb.

These three women had watched the Lord while hanging upon his cross, and now they come together to visit his tomb. Their attachment to him united them to each other. Two of these women were mothers—the mothers of holy apostles. Mary was the mother of James and Jude, the relations of the Lord, and Salome was the mother of James and John, two of his most favored friends. How was it that none of these four apostles accompanied their mothers to the sepulcher? Why did they permit weak women to go alone, while it was yet dark, to a place where they were exposed to the assaults of enemies? Surely these mothers exceeded their sons in love to their Lord. It has been said of woman by a poet—
"Not she with traitorous kiss her master stung,
Not she denied him with unfaithful tongue—
She, when apostles fled, could danger brave,
Last at his cross, and earliest at his grave."

A woman was the first to eat the forbidden fruit. It was merciful in God to permit her to be the first to visit the sacred tomb.

These women were aware that great difficulties lay in their way. They had seen on Friday evening an enormous stone placed at the door of the sepulcher. They said to each other as they approached the place, "Who shall roll us away the stone?" How glad would they have been of the help of all the eleven apostles! But greater help than theirs was afforded. An angel had rolled away the stone. Had these women known that a guard of soldiers surrounded the tomb, their fears would have been much increased. But this obstacle also was removed before they knew it existed. The angel by the brightness of his appearance had laid the soldiers senseless on the earth. How often there seems to be a great stone in the way of pious undertakings. How apt Christians are to be discouraged, and to say, "Who shall roll it away?" Let their answer be "God." When He designs that a work should be performed, he removes every obstacle.

Affection inspired these women with so much courage that they ventured to enter the sepulcher. Theirs were the first human feet that trod the rocky floor after the Lord had arisen. They hoped to see the precious body, but they beheld on the right side of the tomb a young man sitting clothed in a long white garment. As angels never die, they are always young. As they never sin, they are represented as clothed in white garments. They have never known by experience either sin or death; but they have seen a great deal of both. An angel strengthened the Lord in his agony when he was bearing our sins, and struggling with our death. An angel comes and sits in his tomb. Strange place for an angel to rest in! But he had a message to deliver to the faithful women who were coming there, and he waited to receive them. With what kindness he addressed the trembling mourners! He showed that he knew why they grieved, and why they came, and what they expected to find. He was the first to declare that Jesus was risen. What joy a kind angel must have felt when uttering the words, "He is risen." He invites the women to search the empty tomb. "Behold the place where they laid him!" Then he sends a message to the apostles. He knew they had forsaken their Lord; he sees how backward they are to honor him; yet he remembers them; for he knew that his Lord loved them, and he must love them too. He sends a special message to that apostle who had sinned the most flagrantly—even to Peter. "Tell his disciples, and Peter." Though so liable to sin ourselves, how harsh we are in judging others! This angel had never forsaken or denied his Lord, yet he felt for those who had. He was anxious that their tears should be dried up without delay.

How did the women receive the heavenly tidings? It is written in Matthew's gospel, "They departed quickly from the sepulcher with fear and great joy." Their joy was greater than their fear. They trembled because they had seen angels; they rejoiced because they hoped soon to see their Lord. The fear was the consequence of human infirmity, the joy flowed from faith and love. There are many fears now in the hearts of believers, but they shall all pass away; whereas their joy shall increase and endure forever. When they have no sin, they shall have no fear; and when they see Jesus, their joy shall be full. Do we, who never saw him, long to see him? He comes with clouds. May we meet him in the air, and be ever with him!

 

December 14

John 20:1-10. Peter and John visit the tomb.

Mary Magdalene did not come alone to the sepulcher. We find from the Gospel of Mark that she was accompanied by two other women, Mary and Salome. But when she perceived that the stone was rolled away from the sepulcher, she acted in a different manner from her companions. Instead of approaching to examine the tomb, she immediately concluded that the precious body had been stolen, and ran back to Jerusalem for assistance. Christians, though they resemble each other in attachment to the same Lord, have different ways of showing that attachment. Some, like Mary Magdalene, are ready to give up all for lost in the first moment of alarm; while others, like Salome and the other Mary, continue to hope even against hope.

To whom did this sorrowful woman apply for aid? To those beloved apostles, Peter and John. We often find those two apostles near each other. It seems that a close friendship subsisted between them. Peter's shameful denial had not broken the bond. John had not said to Peter, "I can no more own you as a brother." He himself was not without sin—he had forsaken his Lord, though he had not denied him.

Mary Magdalene gave a very alarming account of what she had seen in Joseph's garden—she even asserted, "They have taken away the Lord." Peter and John set off with the utmost speed towards the tomb. John was the swifter. It is generally supposed that he was the younger. But Peter was the bolder; for when he arrived at the tomb he entered, whereas John at first only looked in, though he also entered afterwards.

And what did they see in the tomb? The linen clothes. This sight convinced John that his Lord's body had not been stolen; but that his Lord himself was risen. If enemies had taken away the  body, would they have left the clothes? And if they had been suddenly surprised, and dropped the clothes in their haste to escape, would those clothes have been neatly arranged?—and the napkin which had been round the sacred head, would it have been folded in a place by itself? No, it was evident that he who had reposed in the tomb, no longer wore the attire of death. We are not told in this place what effect the sight of the clothes had upon Peter; but from another passage it appears that the sight convinced him also. (See Luke 24:12.)

Both these apostles returned to their own home, without having seen either the Lord or his angels; without even having seen the women who had seen the Lord; and therefore without having heard their message. Why did they not still linger round the tomb, or search in every place for him they had lost?

It seems that the apostles, after their Lord's crucifixion, were afraid of falling into the hands of their enemies, and that on this account they kept as much as possible within their own doors.

There was one who now dwelt with John who was deeply affected by all that concerned the blessed Redeemer—it was his mother. We know that she watched her Son when dying on the cross, but we do not hear of her visiting the tomb. What sweet communion must have been held that day in the home of the beloved apostle! How the Lord's mother and his friend must have rejoiced together over his resurrection! They are happy who, living beneath one roof, delight to talk together of their blessed Savior! How can they who love him, forbear to speak of him, to retrace his kindness in times past, and to anticipate his glorious return!

December 15

John 20:11-18. Christ appears to Mary Magdalene.

Mary Magdalene enjoyed one of the highest honors that was ever bestowed on a human creature—while on earth. She was the first to whom the Lord appeared after his resurrection.

It is interesting to consider the conduct of this honored woman; for it must have been pleasing to the Lord. She lingered near the tomb after the apostles had ttp://www.gracegems.org/
Ourdeparted. Her companions, also, who had seen the angels, were gone. She was alone. She was weeping. Others may have wept around the tomb, but her tears alone are mentioned. Perhaps it may have been on this account that many have supposed that she was the woman who once washed the feet of Jesus with her tears; but there is no foundation for this opinion. Stooping down, she perceived the angels, but felt no fear, for it seems she knew them not. There they were clothed in white, keeping watch in the tomb. The apostles lad not seen them, when they had looked in. The heavenly watchers were mindful of Mary's tears, and asked, "Woman, why are you weeping?" She replied, "Because they have taken away my Lord, and I know not where they have laid him."  The angels did not attempt to comfort her, as they had done her companions, because a better Comforter was standing behind her. She had complained to apostles,  then to angels, and now she complains to the Lord himself. "Sir, if you have borne him hence, tell me where you have laid him, and I will take him away." Grief is unreasonable. Had an enemy taken away the body, would  he have told Mary where he had laid it? The mourner was so transported  with sorrow that she knew not what she said, or what she did; she could not distinguish faces, nor remember voices; all was confusion and perplexity.

There are some who weep now, because they fear lest the enemy should triumph over their Lord's body. The saints are the body of Christ, his flesh, and his bones. The enemy has often trampled upon that body, but he can never destroy it. There are three islands, in distant oceans, which in our days have been openly assaulted by Satan and his hosts. The prisoners of Madeira, the patriots of Tahiti, and the martyrs of Madagascar, have endured a great fight of afflictions. Some have wept over their sufferings. Jesus beholds the tears of those who feel for his oppressed people, and he says to them with tenderness, "Why are you weeping?" He bids them weep no more, for he will soon avenge his own cause.

Though Mary did not at first remember her Savior's voice, yet when he pronounced her own name she knew it. Shall we ever hear our own names uttered by our Lord? Are they now written in his book? Can we wonder that when Mary had found her Lord she was unwilling to part from him? He said, "Touch me not;" that is, "Hold, or detain me not; for I am not  yet ascended unto my Father." As he was not going to ascend  immediately, Mary might hope to see him soon again. Then he sent a message to his brethren. He called his disciples his brethren. This was the message—"I ascend unto my Father and your Father, unto my God and your God." What a message! How full of grace, of joy, of glory! It is a message to us, if we believe in Jesus. His Father is our Father, and loves us as he does him. (John 17:23.) Our elder brother has gone before us, to prepare a place for the younger children in his Father's house.

December 16

Matthew 28:9, 10. Christ appears to the faithful women.

The Lord Jesus appeared first to Mary Magdalene, after he rose from the dead; then he appeared to her two companions, Mary and Salome. He could transport himself, in one moment, from the place where he stood conversing with Mary Magdalene, near the tomb, to the spot which these women had reached. He met them as they were running quickly to bring his disciples word.

He met them with words of joy. He said, "All hail," or "Rejoice." He found them rejoicing, but he bid them again rejoice. The first salutation that he uttered when he rose from the dead was, "Woman, why are you weeping?" His next salutation was, "All hail." He would not bid his people rejoice, if there were not great cause for joy. When he was born into the world, the angel said to the shepherds, "Behold I bring you good tidings of great joy, which shall be to all people." Since that time Jesus had passed through deep sorrow. And what was the  fruit of this sorrow? Joy. What joy? The joy of saving souls from eternal death. This was the joy set before him, to gain which he endured the cross, and despised the shame. This is the Father's will, that every one that sees the Son, and believes in him, shall have everlasting life. (John 6:40.) Well might Jesus say to these believing women, "All hail!" If we could now hear Him speak from heaven, we should hear him utter those same words to all who believe in him. Though they might be languishing on sick beds, or weeping over newly-closed graves, he would say to them, "All hail!" But what would he say to unbelievers? He would denounce woe upon them, because they have not believed in the only name which can save them from the wrath to come. "Woe unto you that laugh now, for you shall mourn and weep."

Though the faithful women felt some fear at the sight of their risen Lord, they ventured to approach him, and to hold him by the feet. They must have seen upon those feet the prints of the nails. They loved him before he died, but surely they loved him better now. The sight of his agonies on the cross must greatly have increased their love. Everyone who has lost dear friends feels, "I never loved them enough while they were with me. The remembrance of their dying pangs endears them doubly to my heart." But what must these women have felt when they remembered all their Lord had gone through, and when they knew it was all for their sakes! Do we wish we had been in their place, lying low at his feet and worshiping him? If we love him, we may look forward to such a meeting.

When Jesus rose from the dead, his enemies were not permitted to see him. He appointed a place in Galilee where all his disciples from all parts of the land might assemble to meet him—but his enemies received no invitation. There shall be a place in the air where all who love Jesus shall behold him when he comes again. The dead in Christ shall rise first; then those who are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air. There will be no parting after that meeting. "So shall we be ever with the Lord." There will be no sorrow after that meeting. "God shall wipe away all tears from their eyes." There will be no sin  after that meeting. "When he shall appear, we shall be like him, for we shall see him as he is." (1 John 3:2 )

 

December 17

Matthew 28:11-15. The Pharisees bribe the watch.

How short was the joy of the world! How soon it was turned into sorrow! Before his crucifixion, the Lord had said, "The world shall rejoice." And they did rejoice during the day that he lay in the grave. The words that God once addressed to Moab concerning their behavior to Israel applied to them—"Since you spoke of him, you skipped for joy." (Jer. 48:27.) But what dismay they felt when they heard that the object of their hatred was risen from the tomb! Yet they persevered in their horrible attempt to deter people from believing in him.

When they learned from the frightened soldiers the wonders that had happened at the sepulcher, they determined, if possible, to conceal these events. The chief priests took the lead in this dark transaction; they summoned the elders, and consulted with them by what means they should smother the truth. They decided on bribing the soldiers to spread an invented tale. "His disciples came by night, and stole him away while we slept." The father of lies never suggested a more dreadful lie than this. It is his constant employment to teach sinners to hide their sins under a covering of falsehood. There are numbers to be found in every place who are contriving day after day new ways of concealing their old sins. Their tongues have grown so familiar with lies, that they can tell them without a blush. But unless they repent, they will feel the power of that tremendous sentence, "All liars shall have their part in the lake which burns with fire and brimstone." All liars of every  degree shall share in that condemnation. The Pharisees were deceivers of the worst kind. What would be thought of the man who should willfully deceive his neighbors concerning the place where the fire-engines were kept, though he knew the town was in flames? Through such a man a whole town might be destroyed. The Pharisees were such men. They endeavored to deceive a perishing world respecting him who was the life of that world. The resurrection proved that he was indeed the Son of God. This was the fact that his enemies labored to conceal.

They found the Roman soldiers ready to unite in their scheme. There is nothing so wicked that men have not done for the sake of  money. Some will even plead as an excuse for sin, that they should lose money if they did not commit it. Have you never heard people defend their disobedience to God's laws by saying, "I could not get a living if I acted otherwise?" Have any of us ever made such miserable excuses? There is one question which we ought never to forget. It is this—"What shall it profit a man, if he gain the whole world, and lose his own soul?"

These soldiers incurred great guilt when they consented to spread the falsehood the Pharisees had invented. They had felt the earthquake, they had seen the angels, yet they did not declare the glory of the Lord. But God found other messengers. Feeble, though faithful women, first proclaimed the joyful tidings. Unlearned, though inspired apostles, confirmed their word, and spread it far and wide. We have heard the glorious truth, that the Lord rose from the dead on the third day. Have we believed it? God has promised to save all those who believe it with the heart. "If you shall confess with your mouth the Lord Jesus, and shall believe  in your heart that God raised him from the dead, you shall be saved." (Rom. 10:9.)



 

December 18

Luke 24:1-12. Women visit the tomb.

Those who have attentively examined the history of the resurrection have come to the conclusion that two companies of women visited the tomb. Matthew and Mark record the visit of the first  company; Luke that of the second. The first company consisted of at least three women, Mary Magdalene, the other Mary, and Salome. We do not know how many women composed the second band, or what were their names; but it is probable that Joanna, the wife of Chuza, Herod's steward, was one of them. Many women had followed Jesus from Galilee, and had ministered unto him by the way. (Matthew 27:55.) It is not to be supposed that they all lodged in the same house in Jerusalem, or that they reached the sepulcher at the same moment. Those who came first saw one  young man clothed in white sitting in the tomb. The second  band for a time saw no one; but, when they were much perplexed, they beheld two men standing by them in shining garments. The first company, as they were running to bring the disciples word, met their risen Lord—but there is no account of the second company being honored with such an interview. By referring to the 23d verse of this chapter, we shall see that there were some women who only saw a vision of angels, and not the Lord himself, and they may have formed the second  band.

How do angels address our fallen race? They speak to us as if we were but little children in comparison to themselves. These angels said to the women, "Why seek you the living among the dead?" It appeared to them an act of folly to look for the Lord of Life in the abode of Death. They felt that his followers ought to have known that he was risen. They repeated the very words that He had said to them, "The Son of man must be delivered into the hands of sinful men and be crucified, and the third day rise again." Could any words be plainer than these? It was strange that all the disciples should have forgotten them. But while the angels must be astonished at the dullness and forgetfulness of human creatures, they do not exult over them with pride, or upbraid them with harshness. They instruct in a gentle and condescending manner. Let us try to teach like them when we meet with those who are more ignorant than ourselves. The heavenly hosts have been taught by Him who said, "Learn of me, for I am meek and lowly in heart."

What a disappointment it must have been to these women when they found the apostles would not believe their account! But Peter went to the tomb to examine for himself. Whether this was the same visit recorded by John, or another, is uncertain. The sight of the linen clothes convinced Peter that the Lord's body had not been stolen. In the course of the day the Lord himself appeared to Peter. Paul declares that he was seen of Cephas (or Peter) before he was seen of the twelve. (1 Cor. 15:5.) How wonderful that he who had denied his Master should be the first of all the apostles to behold him after his resurrection! Jesus knew that this weeping backslider needed this strong consolation. How the look which his Master had cast upon him while standing in the judgment-hall must have agonized his mind, until he saw again that injured Friend! Christ still pities the poor wanderer. It is not his will that such a one should "be swallowed up with overmuch sorrow." (2 Cor. 2:7.) It is the duty of his fellow-Christians to forgive and to comfort him, and to confirm their love towards him. How much more is it the delight of the compassionate Savior to raise him up, to strengthen him, and to wipe away his tears! Is there any sin which lies heavy on the conscience of any of us? Let us confess it at the feet of Jesus. He will not spurn us from his presence—no; but "He will turn again, he will have compassion upon us, he will subdue all our iniquities; and you will cast all their sins into the depths of the sea." (Micah 7:19.)

December 19

Luke 24:13-24. The journey to Emmaus.

Towards the close of the joyful day which saw the Lord arise, two of the disciples were walking together, oppressed with sorrow. The name of one of these men was Cleopas. The name of his companion is not revealed. It does not seem probable that this Cleopas was the husband of that Mary who visited the sepulcher; for if he had been her husband, he must have known that she had seen the Lord; whereas we find that he only speaks of the women having seen angels, (ver. 23.) It is also to be remarked that he calls them merely "certain women of our company."

Cleopas and his friend were walking towards Emmaus. This village was nearly eight miles to the northwest of Jerusalem. The way there was mountainous, and in many places almost paved with rock. The gloomy scenery—the rugged path—the lonely way—the declining sun, must have accorded with the troubled state of the disciples' hearts. The risen Lord beheld these two friends as they walked sorrowfully along, and he came to pass the evening in their company. Though he well knew the subject of their conversation, he asked them this question,—"What manner of communications are these that you have one to another, as you walk and are sad?"

When we are conversing together, if the Lord were to draw near and to make this inquiry, should we always be willing to reply? Out of the abundance of the heart the mouth speaks. Worldly people never  take pleasure in conversing about their souls, or Christ, or heaven. They delight in talking of the trifling vanities of time. But even true Christians are apt to forget unseen things, and to waste their precious hours in unprofitable discourse. But when they do converse upon spiritual subjects, they receive a blessing from the Lord. In times of affliction, especially, they should avoid the society of the ungodly. David when in trouble said, "I will keep my mouth with a bridle while the wicked is before me." (Ps. 39:1.) But they should open their hearts to each other. It was in a time of public calamity that the saints described by Malachi met together. "Then those who feared the Lord spoke often one to another, and the Lord hearkened and heard it." (Mal. 3:16.)

There must have been something exceedingly gracious in the manner in which Jesus addressed the mourning disciples; for, though they took him for a stranger, they readily opened their grief at his request.  What a grief it was! They had lost their Lord. Yet they had not renounced him. They looked upon him still, not as a deceiver, but as a "prophet mighty in deed and in word, before God and all the people." Their own negligence was the principal occasion of their grief. Though many had been to see the sepulcher, they had not. Had they gone they also might have seen angels, or at least they would have seen the linen clothes, and by them have been convinced that the Lord was risen. Then, instead of mourning together, they would have been rejoicing together. Christians are often unhappy only because they are negligent. They hear their brethren tell of joys which they themselves have never tasted, and they scarcely believe the report. But if they would use the same diligence in searching the Scriptures, and the same importunity in prayer as those happy brethren, they also would rejoice.

December 20

Luke 24:25-35. Christ makes himself known at Emmaus.

Has anyone who loves Jesus ever read the account of the walk to Emmaus without wishing he had been there? How delightful it must have been to hear the Lord explain in all the Scriptures the things concerning himself! But has he not promised his Holy Spirit to enlighten us when we search his holy word? There are things concerning himself in all the Scriptures. In the beginning of the Bible we find him revealed as the Seed of the woman; and in the last chapter of the Old Testament, we behold him as the Sun of Righteousness; and in every intervening page we may discover him—as a suffering Lamb, or as a conquering Lion; as a tender shoot, or a strong branch; as a servant, or a king; as a child, or the Ancient of Days; now made low as a worm, and now declared to be the mighty God, the great Creator, the glorious Jehovah.

While the Lord was explaining this mysterious subject to his attentive companions, he arrived at Emmaus. This village was situated on the southern side of a fruitful hill, and commanded a view of the towers and pinnacles of Jerusalem. Lying exposed to the heat of the mid-day sun, it was refreshed by an abundance of cooling springs. Jesus would not have entered the disciples' dwelling had he not been entreated to stay. Whenever we return to our homes, let us make the prayer those disciples made, and say, "Abide with us." No home is really sweet in which Jesus does not abide. Where he is, there are peace, and love, and joy.

The Lord acted as master of the house at the table of his host. According to his custom, "he took bread, and blessed it, and broke it, and gave to them." Then the disciples knew the Lord, for their eyes were opened. God exercises supreme power over our senses. He lets us see and hear what he chooses. In the next world He can open our eyes, and enable us to know saints we have never seen, and to recognize friends we have long lost.

What must the mourners have felt when they discovered that the wonderful stranger was their own beloved Savior! But they had no opportunity of expressing their delight to him, for he vanished out of their sight. After his resurrection the Lord neither came in nor went out as before. A glorified body is very different from the houses of clay in which our spirits are imprisoned.

The two friends could not remain at home after the joyful event that had happened! They longed to make their brethren partakers of their happiness. They had left them weeping; but when they arrived at Jerusalem they found them rejoicing. The Lord had appeared to Simon Peter. Though the women's report had been disbelieved, Peter's testimony had been received.

What was the subject of that evening's conversation? Was it not the various appearances of the Lord? Every particular concerning the interviews that had been enjoyed with Him must have been listened to with the deepest interest. About what do saints above converse? Is it not about their Lord, and how they first learned to know him, and how he manifested himself to them at various seasons of their pilgrimage? Even here, when saints meet together, they delight to speak on these subjects. Like the disciples of old, they have different histories to relate. Mary Magdalene might tell how quickly he revealed himself to her—Cleopas and his friend might describe how long he delayed to make himself known to them. She met him in the garden—they were joined by him in the way. She addressed him first—they were  first spoken to by him. The dealings of the Lord with his people are still marked by different circumstances; but the end in every case will be the same. Though for a season they may lament, saying, "I sought him, but I found him not;" and inquire mournfully, "Saw you him whom my soul loves?" at length they will joyfully declare, "I found him whom my soul loves." (Cant. 3:2-4.) Those who love Jesus must find him, for He  himself is seeking them.

 

December 21

Luke 24:36-43. Christ eats in the presence of his disciples.

During the course of the resurrection-day the Lord Jesus appeared to several of his people either alone, or when two or three were together. But he crowned the joys of the day by showing himself in the evening to a larger assembly. The apostles, the disciples from Emmaus, and others besides, were all conversing about their risen Lord, when they suddenly saw him standing before them. Nothing could be more comforting than the words he uttered, "Peace be unto you." All his salutations to his people that day had been full of sympathy and encouragement. To the weeping Mary he had said, "Why are you weeping?" to the joyful women, "All hail!" to the mourning disciples, "What manner of communications are these that you have one to another, as you walk and are sad?" To Simon Peter we know not what he said; but we are persuaded that He who sent him a gracious message,  gave him a tender reception. To his assembled apostles he said, "Peace be unto you." This peace he won by the pangs of death. Man lost it in Eden; the Son of man regained it on Calvary. He made peace by the blood of his cross, (Col. 1:20;) and he rose from the grave to bestow that peace upon his people. He still lives to bestow it on all who ask it. If there be any uneasy soul seeking for happiness, but not knowing how to obtain it, let that restless creature fall low at the feet of Jesus, and implore his blessing; peace shall sooner or later flow into that troubled heart. A sweet sense of pardon, a lively hope of heaven, and a fervent love to God —these feelings make up the peace that Jesus gives.

How touching it must have been to see the Lord showing his own wounded hands and feet to his disciples, and inviting them to touch his sacred person! God permitted these prints of love to remain after the wounds were forever healed. The apostle John, when he speaks of his Lord in the opening of his first epistle, alludes to the privileges he had enjoyed—"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, which our hands have handled, of the Word of Life."

The apostles enjoyed some privileges which we have never known. They heard that blessed voice, they saw that sacred form, they touched those precious limbs; but there are still higher enjoyments that we hope to share with them hereafter. The gracious Savior, who condescended to eat with his disciples after he rose from the dead, has promised to admit all his people to intimate communion with himself. There is no creature so lowly—no soul so ignorant—no sinner so lost, who shall, if he feel the desire to be with Jesus, be refused admittance to his presence. But not one being shall approach him in glory who has not loved him upon earth. To all who love him not he will say, "Depart." How would the entrance of an enemy have marred the joy of the evening which Christ spent with his apostles! Judas was not there. No doubt, in former days, he had stirred up many dissensions among the little band. There shall not be one enemy in heaven to interrupt the harmony. The weak believer shall be there; the restored backslider shall be there; the sinner, plucked in the last hour as a brand from the burning, shall be there—but not one hypocrite, not one self-righteous formalist, not one worldly-minded person, not one who does not love the Lord Jesus Christ. Let each of us ask his own soul, "Shall I be there?"

December 22

John 20:19-23. Christ bestows the Holy Spirit on his disciples.

This is the same appearance of the Lord as that recorded by Luke. It took place in the evening, after the resurrection. It is the first meeting recorded of the followers of the crucified Savior. It was the first of a long train of Christian assemblies. At this moment, in how many parts of the world congregations are worshiping him who suffered upon the cross! Our family is now meeting together in honor of his name. But do our feelings resemble those of the first disciples? Do we love Jesus? Do we earnestly long to see him? If he were now to stand in the midst of the room, should we be exceedingly glad? There are many who call themselves Christians, who do not love Christ. They would not be glad to see him. When the risen Savior entered the room where the disciples were assembled, the doors were shut for fear of the Jews. It is evident that they were locked, or fastened, in order to keep out the enemy. It was easy for him who had just broken the bars of death to open those doors.

Luke relates, that on this occasion he ate in the presence of his disciples. This he did to show that he was man. But he also showed that he was God. He breathed on his disciples, saying, "Receive the Holy Spirit." At that very moment they received the Holy Spirit, though not in so abundant a manner, as after Jesus ascended.

Christ never gives us commands without enabling us to fulfill them. He commanded his apostles to preach the Gospel, and to enable them to preach it, he gave them the Holy Spirit. By this gift their understandings were enlightened more than they had ever been before. But the apostles could not forgive sins. He alone, against whom sin is committed, can forgive it. Why then did Jesus say to his apostles, "Whoever's sins you remit they are remitted to them?" Did He not enable them to know whom He would forgive?

When the men who had crucified their Lord came to them in an agony of grief, saying, "Men and brethren, what shall we do?" the apostles knew what to reply. They knew that Christ would forgive his murderers, and they answered, "Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins." They knew also whom God would not forgive. When Ananias and Sapphira lied to the Holy Spirit, Peter consigned them both to instant death.

What is the greatest blessing that sinners can receive? Is it not the forgiveness of sins? Do we desire to know whether our  sins are forgiven? In the writings of the apostles we shall find rules laid down by which we may examine ourselves. Have we with real sorrow confessed our sins, and asked pardon in the name of Jesus? Then we have obtained mercy. For the apostle John has declared in his first epistle, "If we confess our sins, he is faithful and just to forgive our sins, and to cleanse us from all unrighteousness." (1 John 1:9.)

 

December 23

John 20:24 to end. Christ convinces the unbelieving apostle.

Much benefit has often been lost by absence from the assemblies of the saints. Thomas, by his absence, lost an opportunity of seeing the risen Savior. While his brethren were rejoicing in the thought of the glory of their Lord, he was suffering the miseries of unbelief.

There is something daring and repulsive in the expression he used—"Except I shall see in his hands the print of the nails, and thrust my hand into his side, I will not believe." Thomas little thought when he spoke thus that Jesus heard his words. How many speeches that we have uttered must have grieved the heart of our ever-present Savior! Were he to appear and remind us of them, we should feel overwhelmed with shame and sorrow.

It was just one week after his resurrection that the Lord came the second time to visit his assembled people.

He entered the room in the same wonderful manner as before, passing through the fastened doors. By two signs he showed that he was God. The manner of his entrance displayed his divine power; his repeating the words of Thomas manifested his divine knowledge.

When Nathanael was brought to Jesus, he was astonished to hear him say, "When you were under the fig-tree I saw you;" and he cried out, "You are the Son of God; you are the King of Israel."

Thomas felt in the same manner when he exclaimed, "My Lord and my God." He did not say, (as Israel once had said,) the Lord he is the God; but "My Lord and my God." He loved Jesus, and he knew that Jesus loved him; therefore he could say, "My God." Those wounds in the Savior's hands seemed to cry out, "I loved you, and gave myself for you."

The sin of this apostle was the occasion of a blessing being pronounced on numbers then unborn. "Blessed are those who have not seen, and yet have believed." Thomas ought to have believed the promise that Christ would rise, before any witnesses had declared that they had seen him; but he not only doubted Christ's promise, but rejected the testimony of all his brethren. His unbelief was very great; yet it was not that fatal unbelief which reigns in the unconverted, for it was accompanied by sincere love. The Pharisees dreaded lest Christ should rise. Thomas regarded his rising again as too joyful an event to be true. They tried to shut their eyes to all the proofs that were pressed upon them. He sought to obtain stronger proofs than he had yet found. Still Thomas would have been more blessed had he believed the word of Jesus  before he had seen it accomplished.

Among those who sincerely believe in Jesus how much unbelief may be detected! How often they fear that He has forgotten them, though He has promised that He never will! If they would always trust him they would always taste that peace which passes all understanding. Jacob, though an eminent saint, in the midst of his fiery trials was tempted to exclaim, "All these things are against me;" but the Shunamite was enabled in the depth of her trouble to say, "It is well."

December 24

John 21:1-14. Christ appears at the lake of Gennesaret.

This is the third time that the Lord showed himself to several disciples assembled together after he rose from the dead. The first time was on the evening of the day of his resurrection; the second was a week afterwards, when Thomas was present. Both these appearances took place at Jerusalem. The third occurred in Galilee. The angel at the tomb had promised that Jesus would meet his disciples in Galilee. In this part of Canaan he had lived from his childhood, and here he had often traveled with his little flock, preaching the Gospel.

It must have been a trial to the apostles not to see their Lord as soon as they arrived there. It seems that they were reduced to great necessity while waiting for him, and that they were obliged to resume their old occupation of fishing. But they were not forgotten by him who had given his own flesh for the life of the world.

After a toilsome night, spent in vain endeavors to procure a fresh supply of food, they heard a voice calling out, "Children, have you any meat?" But they neither recognized the voice, nor the form of their Lord. Soon, however, the beloved apostle John discovered him by his wondrous acts. After following his directions, the apostles found their net laden with an enormous quantity of fish. Then John exclaimed, "It is the Lord."

On several occasions after the resurrection, Jesus made himself known by some word he uttered, or act he performed, without declaring plainly who He was. When he pronounced the name of Mary, he was made manifest as her Lord; and when he blessed the bread at Emmaus, he was discovered by the mourning disciples. There are many ways in which Jesus still makes his people feel that he is present. When a soul is converted, then we know that he is near; when in the midst of trouble, comfort flows into the heart—when prayer is answered—when temptation is resisted—when sin is subdued—when death is welcomed—then we may feel assured "It is the Lord."

As soon as the seven hungry and weary disciples reached the shore, what a proof of their Lord's condescending care met their eyes! A fire of coals was kindled, fish was laid thereon, and bread was provided. Whose hands had kindled that fire and prepared that meal? Was it the pierced hands of the risen Savior, or those of angels, his ministering servants? We know not by what means the simple fare was made ready; but we know that it was the Lord who had condescended to provide this seasonable supply. The King of glory himself waited upon his poor followers. He who had washed their feet before he suffered, fed them with his own hands  after he was risen.

Have his people cause to fear, lest they should be forgotten in the day of their necessity? Sometimes they are tempted to inquire, What shall I do, if my business should not prosper? What would become of me if sickness should lay me low? Who would take care of me, if I should live to be old and feeble? But these are unbelieving thoughts. Christ has promised each of his children—"I will never leave you, nor forsake you." When our minds are troubled with cares concerning the future, let us remember the Lord Jesus by the side of the lake, feeding his poor disciples with his own pierced hands.

December 26

John 21:15-17. Christ questions Peter concerning his love.

"Simon, son of Jonas, do you love me more than these?" Why did the Lord Jesus ask this question? And why did he say three  times, "Do you love me?" Peter had lately denied him openly three  times. It is a great satisfaction to a penitent backslider, to have an opportunity of expressing his feelings. If Jesus had not made the inquiry in this pointed manner, Peter might have felt afraid of coming forward as he used to do. He might have thought, "How have I belied all my professions by my conduct!—henceforth I will keep silence;" but Jesus invited him to speak. Then Peter replied, "Yes, Lord, you know that I love you." He had lost his self-confidence, but he retained his fervor. He no longer professed to love his Lord more than his fellow-disciples loved him; he no longer protested, "Though all men shall be offended because of you, yet will I never be offended;" but he still felt that he loved his Master, and he still knew, that though others might suspect his sincerity, the Searcher of hearts never could.

Is it a comfort to us to reflect that Jesus knows our hearts? Do we feel assured that when he looks into them he sees there some—though not enough—gratitude for all his kindness? What should we think of Peter, if he had not loved his Lord! What should we think of him, if he could have beheld Jesus dying on the cross, and not have loved him! and if he could have received a generous pardon after his base denial—and not have loved him! and if he could that morning have taken the food from his pierced hands—and not have loved him! But has Jesus done nothing for us? Is there one person here present who can say, "I have no reason to love the Lord; he has done nothing for me; he has shown me no kindness; he has never fed me, nor pardoned me, nor shed his blood for me?" No creature knows how much Jesus has done for him; when all his goodness, and forbearance, and patience come to light, (as they will do, at the last day,) everyone who has not loved him will be overwhelmed with shame, and confusion of face.

It is the earnest wish of those who do love the Lord, to know how they can please him. Jesus told Peter how to show his love. He said, "Feed my lambs," and then "Feed my sheep." He had made Peter a minister of the gospel. In a minister's office there are two parts—the first is, "Converting sinners;" the second, "Instructing saints." When the Lord that morning had caused the disciples to catch a multitude of fish, he had shown them that they would, by preaching the gospel, convert many sinners. When he commanded Peter to feed his sheep and lambs, he taught him that it would be his duty to instruct the saints. A minister resembles both a fisherman and a shepherd. When he is exhorting sinners to come to Jesus, then he is like a fisherman enclosing fish in his net; when he is teaching believers, then he is like a shepherd feeding his flock.

The lambs are the first objects of the shepherd's care, because they are weaker than the sheep. All children who love Christ are his lambs; good ministers feed them with the fresh grass that grows by the still waters. When they tell them about the good Shepherd, who died to save sinners, then it is they feed the lambs. Jesus himself gathers them with his arms, and carries them in his bosom, and keeps them from the roaring lion who seeks to devour them. There are some aged people who have only just begun to believe, and these also are counted by Jesus among his lambs. It may be, that neglected by earthly shepherds, they have gone "from mountain, to hill," and had "'forgotten their resting-place." (Jer. 50:6.) When lo! in their declining years, they heard a voice saying, "Come unto me, all you that are weary and heavy-laden, and I will give you rest." They obeyed the gentle call, and now each of them can say, "The Lord is my shepherd, I shall not want." There are many little children who have repeated this verse as soon as they could lisp; and many aged saints who have uttered it with their expiring breath.

December 27

John 21:18 to end. Christ foretells the manner of Peter's death.

None of us can foresee what will be the manner of our death. We know not whether it will be natural or violent, sudden or lingering, painful or comparatively easy; we do not even know certainly that we shall die; for some will remain until the coming of the Lord, and be caught up to meet him in the air. God in his goodness and his wisdom has concealed the future from his creatures, even those things that most nearly concern them. But occasionally he departs from his usual course. In wrath he revealed to Jehoram, the king of Judah, the manner of his death. There came a writing from Elijah the prophet, describing the dreadful disease which would cut short his days. (2 Chron. 21:15.) In love Jesus revealed to Peter the manner of his death. It was the most painful, and the most shameful, yet the most honorable, because the death his Master had suffered, even crucifixion. The Bible contains no account of the event, but it has been commonly reported that it took place at Rome.

If when Peter first began to follow the Lord, he had known that he should be called to endure such bitter sufferings for his sake, the announcement might have overwhelmed him with terror. But since that time his soul had been strengthened; and he was willing to encounter trials that once would have appalled him. In his second epistle he speaks with calmness of his death—"Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ has shown me." (2 Peter 1:14.)

God can make those events which once appeared terrible—tolerable, and even delightful to the soul. There may be great trials reserved for some of us. If we knew now what they were, perhaps we should say, "We cannot sustain them." But God will enable us to bear all that he has appointed that we shall suffer. He answered Paul's prayers for deliverance from his piercing thorn, by saying, "My grace is sufficient for you." His grace is sufficient for us also.

It seems that the Lord uttered the prophecy concerning Peter in the presence of the other disciples; but afterwards he called him to go apart with him. Encouraged by the favor shown him, Peter ventured to ask the Lord what would become of John, who was following their steps. It was natural that he should expect this question would be answered, for at the last supper, when he had asked John to inquire who should betray the Lord, a reply had been granted. But there was a great difference between these two inquiries. Anxiety to clear themselves of the foul crime that one of their number would commit, led all the faithful apostles to desire to know who the traitor was. But it was curiosity that induced Peter now to ask, "What shall this man do?" Such curiosity required a check. There is nothing revealed in the Scriptures to gratify curiosity. Man would like to know the history of the angels, but he is only told his own history; for this alone concerns him—he would like to know who are the inhabitants of the worlds suspended in the heavens, but he is only told who he himself is.

It is not curiosity that makes Christians desirous to know all things that Jesus did. Love leads us to wish to hear all his words, and to learn the particulars of all his actions. But it was impossible that they could all be written in one book. Shall we ever know all those interesting facts? If we are made worthy, through the blood of Jesus, to enter his kingdom of glory, we may hear from the lips of apostles circumstances which their pens have not recorded. Angels were witnesses of scenes where apostles were not present; hereafter those holy watchers may describe events that occurred among the green hills near Bethlehem, and on the sultry plains of Egypt, in the lowly dwelling at Nazareth, and on the shady banks of Jordan, amid the dismal caverns of the wilderness, and upon the sorrowful summit of Mount Olivet, events which have never yet been heard by mortal ear. And may not the Lord Jesus himself condescend to reveal to his people some passages in his life, and some feelings of his heart, which are known to none but Himself?

December 28

Matthew 28:16 to end. Christ meets his disciples on a mountain.

When the Lord Jesus was on earth, he had no palace in which to hold his court. It was on a mountain in Galilee that his disciples met together to behold him after his resurrection. Why was a mountain selected as the place of meeting? Because the tops of mountains are retired spots. As the Lord would not permit his enemies to see him after he rose from the dead, he chose a secluded place in a remote part of the land in which to meet his friends. None but those who loved him were there. More than five hundred brethren were gathered together to see him. (1 Cor. 15:6.) Was such an assembly ever known before or since! It is common to behold a congregation of five hundred people. But do they all love Jesus? Are they all brethren in Christ? No! in such congregations the children of wrath and the children of God are mingled. But there was not one of Christ's open enemies among the five hundred on the mountain. Paul calls them all "brethren." (1 Cor. 15.) We know not their names. But we may conjecture that those who had been healed, and pardoned, and instructed, came from all parts of the land to behold their risen Benefactor. Bartimeus, the blind beggar of Jericho, and the blind beggar of Jerusalem, may have been there, as well as Joseph and Nicodemus, the honorable counselors. Though they are called brethren, yet doubtless women were included in the company. It is probable that the pious women of Galilee were present, and even Mary, the Mother of Jesus.

We should like to know what Jesus said to those assembled on the mountain. It is not certain that the words recorded by Matthew in this passage were spoken before that assembly. They contain the Lord's charge to his apostles. "Go you therefore and teach all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit." The word "teach," in this verse, means "disciple." "Go, and disciple all nations," or make them my disciples. How could the apostles do this? By preaching the gospel. Those who believed were to be baptized, not in the name of Jesus only, but in the name of Father, Son, and Holy Spirit, the glorious Trinity. Thus Jesus showed that he was one with the Father and the Holy Spirit.

What an arduous undertaking the Lord assigned to his apostles! To go to a world full of the servants of Satan, to seek for servants for God! This was their work. How could they perform it! Their Master gave the encouragement they needed. He began by saying, "All power (or authority) is given unto me in heaven, and in earth;" and he ended by declaring, "Lo, I am with you always, even unto the end of the world." He who had all power would be with them! He who lives forever would be with them! What could they fear with such a guard! But would the apostles live to the end of the world? No! but Christ would raise up other men like them in spirit, to teach the same doctrines they had taught. He is still with his faithful ministers, to bless their labors and to comfort their hearts. What an assembly will one day be gathered together upon the heavenly mountain, of all those who have believed through their word! There may have been some missing from the mountain in Galilee, who would have been glad to be there; but not one who loves Jesus shall be absent from the mountain of the Lord's house. Some, knowing that Jesus had been lately crucified, doubted at first whether they really beheld the risen Savior; but there shall be no unbelief in heaven. In a little while the brethren were obliged to descend from the sacred summit; but the glorified shall never descend from the heights of the heavenly Zion. Shall we be found among that blessed company? Let us now often seek Christ where he has promised to meet us—in secret—in our chambers—the door shut, the world shut out, and the heart lifted up to that glorious mountain where the hundred and forty-four thousand surround the Lamb.

December 29

Mark 16:15-18. Christ promises to bestow miraculous gifts.

When Jesus was born in Bethlehem an angel declared to the shepherds, "I bring you good tidings of great joy, which shall be to all people." Those good tidings are called the Gospel. Before Jesus left this world he charged his apostles to preach the Gospel to all people. He did not send angels to preach it, but men. He said, "Go you into all the world, and preach the Gospel to every creature." Then every creature ought to believe the Gospel. Have we believed it? We have heard it—but hearing it will not save the soul. The Lord has made this solemn declaration—"He who believes, and is baptized, shall be saved." There are many who have been baptized in their infancy who have not believed in Jesus. Shall they be saved? No! unless they believe, they cannot be saved; for it is written, "He who believes not shall be damned." Dreadful words! Whether he be baptized, or whether he be not baptized, he who does not believe shall perish. What is it to believe? It is to receive Christ into the heart. There is an instance recorded in the Acts of a wicked man called Simon Magus, who believed, and was baptized. But he did not believe with the heart. His faith was not of the right sort—his mind was convinced, but his heart was not changed. After his baptism, the apostle Peter, reproving him for a blasphemous request he had made, said, "You have neither part nor lot in this matter; for your heart is not right in the sight of God. I perceive that you are in the gall of bitterness, and in the bond of iniquity." (Acts 8:21-23.) None can be saved who do not believe with the heart on the Son of God.

When Christ sent out his apostles to preach the Gospel, he knew that the world would be ready to say that he had not sent them. Therefore he made this wonderful promise—"These signs shall follow them that believe. In my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover." (Mark 16:17, 18.) It was by the power of the Holy Spirit that believers would perform these miracles. When the Spirit descended upon the apostles at the day of Pentecost, he enabled them to speak with other tongues. (Acts 2:4.) When he descended upon Cornelius and his friends, he caused them also to speak in the same wonderful manner. (Acts 10:45, 46.)

The apostles possessed a privilege beyond other believers. They could obtain the miraculous gifts of the Holy Spirit for other men by laying on their hands with prayer. When Peter and John visited Samaria, they laid their hands on the believers, and the Holy Spirit was given. Philip the deacon, who had first preached the Gospel in Samaria, had not been able to communicate the heavenly gift, though he himself possessed the power of doing miracles. (Acts 8:13-17.) As none but the apostles could by laying on of hands cause believers to receive the Holy Spirit—after their death the power of working miracles ceased. The Gospel had then been preached to the ends of the world, and sufficient miraculous evidence of its truth had been given. (Rom. 10:18.)

But the most valuable gift that Christ bestows may still be obtained. It is charity, or holy love. Tongues have ceased, but love has not failed, and shall never fail. By this we may know whether we have true faith. Do we love God? and do we love the children of God? The apostle John has declared, "He who loves not, knows not God, for God is love." (1 John 4:7, 8.) If unholy passions, such as envy, wrath, and malice, are nourished in our hearts, then we may be sure that we do not believe in Christ with the heart.

December 30

Luke 24:44-49. Christ opens the understandings of his apostles.

The Lord Jesus remained forty days on the earth after his resurrection. During this time he often conversed with his disciples. It is written in the Acts, concerning the Lord and his apostles, "To whom he showed himself alive after his passion (or sufferings) by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God." How much we would like to hear all that he said during these forty days! It is natural to inquire, "Where did the Lord abide when not present with his disciples, or was he always present with some of them?" But though we cannot ascertain these points, we may know on what subjects the Lord conversed with his beloved followers. He spoke to them of his own past sufferings. They had just witnessed his painful death at Jerusalem, and they could not understand how the righteous Father should give up his righteous Son into the hands of wicked men. But Jesus relieved their perplexity. He showed them from the Old Testament prophecies, that the Lord had laid on him the sins of men. What must the apostles have felt when they first understood that all the bitter pangs they had seen their Lord endure, had been inflicted for their sakes! He explained to them not only why he died, but also why he rose again. And why did he rise again? Because he had paid the ransom for our sins, even his own precious blood, and therefore he was set free from the prison of the tomb. Thus Daniel the prophet had declared that the Messiah should come "to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness." (Daniel 9:24.)

Were such conversations ever before held as these between the Lord and his disciples after his resurrection! How different from their conversation on the way to the garden of Gethsemane just before his crucifixion! Then sorrow had filled their hearts—but now joy. Then they could not understand many very simple truths. When the Lord said, "Where I go you know, and the way you know," Thomas replied, "We know not where you go, and how can we know the way?" But now the disciples understood his instructions. And why? Because he opened their understandings. No other teacher ever possessed the power of opening the understandings of his pupils.

Jesus still exercises this power. He bestows the Holy Spirit. The Bible perplexes those who are not taught by him. When they read the ceremonies of the law, they sometimes inquire, "Why was so much blood spilt?" When they read the histories of the saints, they wonder at their sins and at their sorrows. When they read the psalms and the prophets, they are astonished to find bitter complaints succeeded by rapturous songs. But the soul taught of God knows that Christ is hidden in every part of his holy word—that the ceremonies of the law point to his atoning blood—that the histories of the saints set forth the sins he bore, and the sorrows he sustained; and that the psalms and the prophets are filled with his mournful notes, and with his joyful strains.

The Lord conversed with his disciples not only about his own past sufferings, but also about their future labors. He told them what they were to preach, and where they were to preach.

What were they to preach? Not vengeance but mercy. The gifts that sinners need are repentance and pardon. To be pardoned without repentance would be no blessing; for an impenitent sinner could not be happy in heaven. To repent, and yet not to obtain pardon, how terrible this would be! But it cannot be; for no true penitent shall be sent to hell, though many a bruised reed has feared lest this should be his own case.

And where were the apostles to preach? Among all nations, but they were to BEGIN at Jerusalem. The murderers were to have the first offer of pardon. Those who, like strong bulls of Bashan, had beset him round, who had gaped upon him with their mouths as a ravening and roaring lion, were to be the first to obtain mercy from the silent, slaughtered Lamb. How can any sinner despair after hearing of this wonderful grace? Millions once covered with scarlet and crimson stains are now singing, "Unto him who loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God and his Father, be glory and dominion forever and ever."

December 31

Luke 24:50 to end. The Ascension.

The Lord Jesus had often walked with his disciples to Bethany. This was his last walk to that endeared spot. A last walk with a beloved friend is usually mournful; but though the disciples knew they were soon going to be separated from their Lord, they were not unhappy. Once when they had descended into the valley of Kedron, and crossed the narrow stream, they were much cast down. Then it was Jesus had said to them, "Let not your heart be troubled." On that occasion he stopped at the garden of Gethsemane to pray and suffer there; but now he passed beyond that sorrowful spot, and followed the path on the side of Mount Olivet which leads to the village of Bethany.

Have you ever passed by a place where you once endured great trials, and have you been able to say, as you looked at the spot, "God has been very gracious unto me; I was troubled, and he helped me; I sought him, and he delivered me from all my fears?" What gratitude the soul feels when it remembers the former anguish, and contrasts that anguish with the present joy! But who has ever suffered such pangs as Jesus endured in the garden of Gethsemane, while bearing the burden of our sins!

When he walked towards Bethany for the last time all his troubles were over. The Psalms record his thanksgivings to his Father—"Sing unto the Lord, O you saints of his; and give thanks at the remembrance of his holiness; for his anger endures but a moment; in his favor is life; weeping may endure for a night, but joy comes in the morning." (Ps. 30:4, 5.) Well may he call upon his saints to rejoice with him. All he suffered was for them. All he has obtained is for them. He needed nothing for himself—he had all things from everlasting—but he knew that we had lost all, and that he alone could recover all for us.

His last act on earth was an act of love to his people. "He lifted up his hands, and blessed them." "While he blessed them he was parted from them." It was a cloud that received him and carried him up to heaven. The apostles beheld him as he ascended, and continued to watch until they could see him no more. Two angels clothed in white apparel remained below to comfort them. And how did they comfort? By this promise—"This same Jesus which is taken up from you into heaven, shall so come in like manner as you have seen him go into heaven." The words of prophets and apostles agree with those of the angel. An apostle of the New Testament has declared, "Behold, he comes with clouds." (Rev. 1:7.) A prophet of the Old has said, "His feet shall stand in that day upon Mount Olives." (Zech. 14:4.)

How did the apostles feel now they had lost their Lord? We do not hear one word about their sorrow—we do not read of their shedding one tear; but we are told that after worshiping their ascended Savior, they returned to Jerusalem with great joy, and were continually in the temple praising and blessing God. Though still in the midst of their enemies, they rejoiced—though deprived of the personal presence of their Lord, they rejoiced—though they knew that in the world they should have much tribulation, they rejoiced. And why? Because they believed the promises. They knew that Jesus was gone to the Father to make intercession for them, and that he would return again to make them blessed forever.

The apostle Peter in his epistle speaks in a triumphant manner of his Lord's exaltation—"Who is gone into heaven, and is on the right hand of God; angels, and authorities, and powers, being made subject unto him." (1 Pet. 3:22.) And the apostle John, in the last page of the Bible, and almost the last verse, has recorded this prayer, "Even so, come Lord Jesus." Do we partake in the joy of these holy apostles? Jesus loves all who love him, whether they be the greatest of his apostles or the weakest of his lambs. "He ever lives to make intercession (not for apostles only, but) for all who come unto God by him." He will come again, not to bless apostles only, but all who have believed in him through their word, and He will say to them all, "Come, you blessed of my Father."

We have now traced the steps of the Son of God from his throne of glory into this dark world, and back again to the same bright throne. We, who have sat together day after day reading and hearing this affecting history, shall one day meet together before his dreadful tribunal. It is probable that circumstances will, sooner or later, part us in this life; we may move to other places, or we may be removed by death; but we shall meet again. It will then be known whether we truly loved this blessed Savior—whether we were washed in his blood, and whether we were sanctified by his Spirit. It will then be decided whether we shall live with him forever, or be forever banished from his presence. "Seek the Lord while he may be found; call upon him while he is near." (Isa. 45:6.)

January 1

John 1:1-5. The Word.

Who is the Word spoken of in these verses? He is the Son of God. He is called the WORD, because he makes God his Father known to us. How is it that our thoughts are made known to our fellow creatures? By our words. Thus the unseen Father is made known to men by his Son Jesus Christ. No man can know the Father, but by the Son. The Son and the Father are distinct persons, for it is written in the first verse, "The Word was with God;" that is, the Son was with the Father. Yet the Son and the Father are one God, for it is added, "The Word was God."

But even if we had not found this sentence, "The Word was God," we would have known that he was God, by the things that are said of him in the following verses.

First, it is declared that he was from the beginning with God. Now God is the First, and if the Son of God is from everlasting, then he is First, and he must be God.

Again it is declared that all things were made by him. Thus we know the Son is the Creator of the world. He cannot then be a creature; for no creature can "create." God alone can create.

Then again it is said, He is the "Life." He gives life. All the angels in heaven cannot give life to the smallest insect, or even to the lowest flower—but the Son can give life to the creatures he has made; not only natural life, but spiritual and eternal life.

Lastly, it is declared that he is the Light of men—a brighter light than the sun, a light which shines into the heart and enlightens the dark mind.

And what is MAN called? Observe the name that is given to him. He is called "Darkness." In verse the fifth it is written, "The light shines in darkness, and the darkness comprehends it not." Ever since Satan, the prince of darkness, tempted Adam and Eve to eat the forbidden fruit, the minds of men have been dark; they have neither known what is right, nor loved what is good. Christ came into the world to bring light to the dark minds of men. But alas! how few receive him! Most people are so much pleased with the trifles of time, or so much taken up with the cares of the world, that they turn away from the Son of God. This blessed book which we hold in our hands tells us about Him. Does not each of us wish to be happy forever? Then let us listen attentively, and let us entreat God to give us faith that we may believe and be saved.

January 2

John 1:6-11. The Witness.

Before the Lord Jesus came into the world, God sent a man called John to be a witness to him. He is called the Baptist, and was not the same John who wrote the history we are now reading.

John the Baptist was a faithful preacher, a burning and a shining light, but he was not that light; he was not the Son of God.

He was only a man; but he loved the Son of God, and he desired that all men through him, that is, "through his preaching," might believe in Jesus. It is the desire of every faithful minister, that through him men should believe in Christ. God does make men the instruments of turning the hearts of their fellow-creatures to God. Many of the children of Israel did John turn to the Lord their God. It is not ministers only who turn the hearts of sinners; but other Christians also. There is an account of a poor gipsy woman who, by her conversation, converted no less than twelve people. What an honor it would be to us if God should cause any one to believe in Jesus through us—through what we said or did! May our light so shine before men, that they, seeing our good works, may glorify our Father who is in heaven!

In the ninth verse it is said that Jesus lights every man that comes into the world. This means that Jesus is the only light—just as there is only one sun in the sky to give us light—so there is only one Savior to save us. But Jesus does not light those who never heard of him. The heathen sit in darkness and in the shadow of death. Neither does he enlighten all who have heard of him. He shines around us—but if we are blind, he does not give light even to us.

How striking it is to read that his own world did not know him when he appeared, that his own nation the Jews, his brethren according to the flesh, did not receive him! "He came unto his own, and his own received him not." As if a mother were to appear among her children, and they should deny that she was their mother. How many people are there now who are not ashamed to say, "I do not pretend to be religious," which means, "I do not pretend to love God," as if they had nothing to do with God, as if he had not made them, and did not feed them, and watch over them continually. What would we think of a child who would say of an affectionate parent, "I do not pretend to care for him?" What would a parent feel, who heard a child speak thus? There is no parent who feels so tender an interest in his children, as Christ felt for his people the Jews. Remember the tears he shed over Jerusalem, when he uttered those touching words, "How often would I have gathered your children together, as a hen gathers her chicks under her wings, and you would not!"

Are there any here who now refuse to receive the loving Savior into their hearts? Let me entreat you no longer to grieve him by treating him thus. You are the work of his hands. He longs to make you happy. Open your hearts to him, and receive him as your Lord.

January 3

John 1:12-13. The sons of God.

We know that when the Lord Jesus came into the world, the greater part of men despised and rejected him; but there were a few who received him. They believed in him; that is, they received Jesus into their hearts. And now observe what a glorious privilege God bestowed upon these believers. He gave them "power to become the sons of God." He adopted them as his sons and heirs. It is written in Romans 8:15, "You have received the Spirit of adoption, whereby we cry, Abba, Father;" and again, "If children, then heirs." God will bestow upon his adopted children his riches in glory. "He who overcomes shall inherit all things. I will be his God, and he shall be my son."—Rev. 21:7.

But what is the reason that some believed in Jesus? Were they by nature better than others? Were their hearts softer, so that they could not reject their dying Savior? No—they were by nature like others—but they were born of God. As it is written in the thirteenth verse, "Who were born of God;" that is, of the Spirit of God.

We are also told what they were NOT born of. Let us consider each of the expressions—

"Not of blood," that is, they did not believe because they were of the blood of any good man, such as Abraham. Many who were of the blood of Abraham did not believe in Christ! Neither were they born of the will of the flesh. They did not believe, because it was the will of their flesh, or of their nature to believe. They did not choose Christ from their own power. If they had been left to themselves, they would have refused him; for the natural man does not receive the things of the Spirit of God. 1 Cor. 2:14. Neither were they born of the will of man. They did not believe because it was the will of any man that they should believe. Such people are not converted as a minister most desires to convert, or as he thinks it most likely will be converted. It is the will of God that makes a man believe.

If we have been born of God, we see that it was not because we were of the blood of any pious parents or ancestors; it was not because it was the will of our flesh to believe, for we were dead in sins. It was not because it was the will of man. No pious minister or friend could have made us believe. But if we have been raised from the death of sin, it was the power of God that raised us. Therefore to God be all the glory!

If we have not been born again, then let us go to God, who alone can convert us, and entreat him to put forth his great power to make us believe that we may become the children of God and heirs of the kingdom of glory. For it is dreadfully true, that until we believe in Christ, we are the children of satan, and not the children of God. Who can bear the thought of being the child of the devil, and an heir of wrath! Yet what does the Apostle Paul say to the Ephesians? He says of himself and of them, "We were by nature the children of wrath, even as others." But we may be born again; we must be born again. Then we shall belong to the family of God, and be the heirs of heaven.

January 4

John 1:14-18. The testimony of John.

In the beginning of this chapter we read of a great wonder, that the Word was with God, and yet was God. We cannot understand how this could be. In this passage we read of another wonder, yet we are so much accustomed to hear it, that we almost forget to consider the greatness of the wonder, "The Word was made flesh." God became man; he "dwelt among us."

When we look around us at this great world, and at the heavens spangled with stars, and think that He who made all these things became a weak man, who ate, drank, and slept like ourselves—do we not feel amazed? We may well inquire why God became a man, and dwelt among us?

It was to save us from everlasting misery. We are told in verse 14, "He was full of grace and truth." He came to bring grace to sinners, to pardon their sins by his free grace. He came to suffer all he had said he would suffer. He had said he would suffer our punishment, and he was full of truth, and suffered it all, showing that God hated sin, and that he would punish it with death.

Now, John the Evangelist, when he speaks of Jesus, breaks out into an exclamation at the remembrance of his glory. He says in verse 14, "We beheld his glory, the glory as of the only-begotten of the Father." John had really seen Jesus. As he says in his First Epistle, speaking of Jesus, "that which our eyes have seen, which we have looked upon."

"We beheld his glory." What glory does he here refer to? Does he refer to the glory which shone on the mount, when "his face shone as the sun, and his clothing was white as the light?"—Matt. 17:2. Perhaps it is to this glory he refers, or perhaps it is to the glory of holiness which always shone in Jesus, and which the world could not see; for they saw "no beauty in him, that they should desire him."—Isaiah 53:2. But those who believed in him saw this glory. Do we see it? Has the Spirit opened our inward eyes, so that we see Christ to be worthy of all our love?

There was a man who saw this glory, and pointed Jesus out to others. His name was John the Baptist.

He spoke of Jesus long before he saw him. At last he saw him, and said to the people, "This is he of whom I spoke. He who comes after me existed before me; for he was before me." Jesus was six months younger than John the Baptist, therefore John said he came after him. Yet he was before him, because he was with his Father before he came into the world.

Who is speaking in verse 16? Not John the Baptist, but John the writer of this history. He speaks in the highest terms of love and praise of our great Savior. How happy are they who can say with John, "Of his fullness have all we received, and grace for grace." In Jesus there is a full store of grace, sufficient for every believer. And do we not need these graces? Do we not often lament our lack of patience, meekness, kindness, and charity? Jesus is willing to bestow them all upon us. Moses was a great lawgiver; but he could not bestow grace. Moses appointed many forms and ceremonies, to represent the way of salvation, but Jesus brought salvation. Therefore it is written, "Truth came by Jesus Christ."

The Father dwells in light which no man can approach unto; but he spared his Son from his bosom that we might behold him. Though we have not seen him ourselves, we have heard enough about him to make us love him. If our hearts were not like stones by nature, we would have loved him from the first moment we heard of him; and yet perhaps there may be some here who had lived twenty or thirty years in the world before they began to love him; and there may be others who do not love him yet. May the Lord soften their hearts.

January 5

Luke 1:1-4. The Preface to Luke.

The holy Evangelist Luke writes a short preface before his history of the Lord Jesus Christ.

This preface is a kind of letter to Theophilus, for whose use especially he wrote the history. Let us inquire who Luke was, and who Theophilus was. Luke is not mentioned in any of the Gospels; but Paul speaks of him in his epistle to the Colossians, as, "the beloved physician," 4:14. There is reason also to suppose he was not a Jew, but a converted heathen; yet he had the honor of writing a part of the holy Word of God. Theophilus was probably a governor; therefore he was called "most excellent," as dukes are now styled "your grace," and kings "your majesty." Theophilus, though a nobleman, had been instructed in religion by some of God's servants; but Luke wished him to know the history of the Lord still more perfectly. He says in the fourth verse, that he had written this account that "you (Theophilus) might know the certainty of those things wherein you have been instructed."

It appears that other people had written histories of Christ. These people had not been directed by the Holy Spirit, as the Evangelists had; neither had they themselves witnessed the events they had related. They had written from "report," and their accounts contained errors. It is happy for us that these erroneous accounts have not been handed down to us, but only the inspired histories of the four Evangelists.

Luke himself had not been an eye-witness of the events he records; yet we cannot say he wrote from "report," for he was directed by the Spirit of God. He had enjoyed great opportunities of knowing about Jesus—he declares in v. 3, that he had had perfect understanding of all things from the "very first," or from the very earliest part of our Savior's life. Still his history would not have been reckoned a part of the holy Bible, if the Holy Spirit had not directed him what to write. This book has always been read in the assemblies of Christians, and called the word of God.

Let us thank God for this part of his word. How many interesting events and parables are related by Luke, which we would never have known, had he not written! How we ought to value everything that concerns the Lord Jesus! When we love a friend, we desire to know everything about him, and to hear what he did even when he was a child! When we have lost him, we think over his dying words, and lay them up in our hearts! How much more should we delight in knowing all that concerns the best of friends! When we consider who he was—the Lord of Glory, we can compare no earthly friend to him; all which relates to him is wonderful.

It is affecting to hear how the poor heathen, when first converted, value the word of God! Before the missionaries in the South Sea Islands could print the Bible in the language of the people, the poor natives eagerly listened to all that was read aloud on the Sabbath, and many wrote down upon the leaves of trees the texts they had heard, and studied them wherever they went until they knew them by heart. We are without excuse if we remain ignorant of the history of our Lord. Let us not, however, forget for what purpose we read—that we may learn to love Jesus. We are apt to become fond of human creatures whom we know intimately. How much more might it be expected that hearing of Jesus would make us love him; for he is far more excellent than any creature, and far more full of love to us than our dearest friend. Yet our hearts are naturally so much hardened against God, that unless the Holy Spirit soften them, we shall not love him. May that Spirit be with us, while we read day after day the history of our blessed Lord.

January 6

Luke 1:5-14. The Angel's visit to Zacharias.

Luke said in his preface, that he had perfect understanding of all things from the very first; so we find that his history begins very early indeed, and describes events that happened before the birth of Jesus.

John the Baptist was born six months before Jesus. In this chapter we have an account of his parents. His father was a priest named Zacharias. His mother Elizabeth also was of the family of the priests, the descendants of Aaron.

Zacharias and Elizabeth "were righteous before God." How could they be righteous? Is it not written, "There is none righteous; no, not one?" God, who knows all hearts, has made this declaration. But when a man believes in Christ, he becomes righteous, for the righteousness of Christ becomes his. Jesus bore our sins that we might obtain his righteousness. But it may be said, "How could Zacharias and Elizabeth believe in Christ? Did they not live before he came into the world?" They did. But they believed in the promise of a Savior; and thus they became partakers of his righteousness. It was in this way Abraham was righteous. It is written, "He believed in the Lord, and he counted it to him for righteousness."

Faith is the means by which sinners receive the righteousness of Christ. It has often been compared to the hand; and righteousness to a treasure. As the hand grasps the treasure, so faith lays hold of Christ's righteousness.

Zacharias and Elizabeth were pardoned sinners. Therefore they were sanctified by the Holy Spirit. Though still subject to sin, they indulged in no sinful habits. They were not satisfied (as hypocrites are) with observing those commandments that it was convenient to obey, while they neglected those that were more difficult—but they walked in all the commandments of the Lord blameless. We shall soon have a proof that they were still subject to sin; for we shall soon read how Zacharias was overtaken by unbelief.

Zacharias and Elizabeth had no child; and the lack of children was considered by the Jews as a heavy affliction. Yet at length they became the parents of one of the greatest prophets that ever appeared in the world. All the circumstances connected with this event were very remarkable.

As Zacharias was a priest, it was his office at certain times to burn incense in the temple. The priests were so numerous, that they could not all live at Jerusalem. They were divided into twenty-four courses; and each course came up to Jerusalem in its turn, to serve for one week in the temple. It was determined by lot every morning who was to enjoy the privilege of burning incense that day at the golden altar. The priest, on whom the lot fell, went alone into the temple both morning and evening, to burn sweet spices as an offering to God, while the people remained in the court repeating public prayers for a blessing upon all nations.

On the day when God purposed to speak to Zacharias, he caused the lot to fall upon him. The most minute circumstances are under his control, and are often the beginnings of very great events.

When Zacharias beheld the angel standing by the altar, he was troubled. We always find that men are troubled at the presence of angels. Yet Zacharias had no reason to fear, for the heavenly messenger came not to destroy him, but to bless. He said, "Your prayer is heard." What prayer? Was it for a son that Zacharias had prayed? Or was it that the Savior might soon come into the world? Both these blessings were soon to be bestowed. A son was to be born to Zacharias, to prepare the way for the Savior that was to be given to men. Well might a father rejoice at the birth of such a son! His very name showed that God would bless him and make him a blessing. The word "John" signifies "the grace or favor of God."

When a child has been born, it has very seldom been known whether he would become a curse or a blessing. There has often been joy at the birth of children, who have lived to do great harm, and even to break their parents' hearts. When Cain was born, Eve rejoiced; saying, "I have gotten a son from the Lord," little thinking how wicked a man he would be. Other children have been born undesired; perhaps the family was already numerous and badly provided for; yet some of those unwelcome little strangers have lived, not only to rejoice their parents' hearts, but to save souls from eternal death. Did Christians know when a faithful minister was born into the world, how much they would rejoice! We cannot tell, when we look upon a helpless baby, what it will become; but we may offer up our earnest prayers that it may be a blessing and not a curse.

January 7

Luke 1:15-17. The Prophecy concerning John the Baptist.

How happy was Zacharias to hear such a character of his promised son from the lips of an angel! His son was to be "great in the sight of the Lord." It would not be a blessing to have a son great in the sight of the world. Those who are great in the sight of the Lord are despised by the world. Men said of John the Baptist, "He has a devil," and they counted the apostles as the offscouring of all things.

The angel said that John was to drink neither wine nor strong drink. He would be filled with the Holy Spirit, and many of the children of Israel he would turn to the Lord their God. Why then was John to drink no wine? Because he was a Nazarite. A Nazarite was a person separated unto the Lord in a very singular manner. Sometimes the Israelites made vows thus to separate themselves for a week, or a month, or a longer space of time. During that time they tasted neither wine nor grapes; and they allowed the locks of hair on their heads to grow long. Some children were made Nazarites from their birth. Samuel was thus devoted to the Lord by his praying mother; and Samson by the appointment of an angel. John the Baptist was also a Nazarite from his birth. Jewish ceremonies have ceased since the Lord Jesus has made known his Gospel. But though we ought not to become Nazarites, we ought, like them, to be devoted to the service of God, and separated from the sinful pleasures of an ungodly world.

The angel also declared that the child soon to be born would go before the Lord in the spirit and power of Elijah. If we read the history of the prophet Elijah, we shall see a great resemblance between him and John the Baptist.

They were like each other in spirit. Both were faithful and courageous. Elijah prophesied in the court of the wicked king Ahab, and his more wicked queen; and by his boldness endangered his life. John reproved King Herod so faithfully for his sins, that he was imprisoned, and at length murdered at the request of the cruel Herodias. In spirit therefore John resembled Elijah.

He came also in the power of that great prophet; and, like him, he had great success. At one time Elijah thought there was not a single pious prophet in all Israel; and he complained to God, saying, "I, even I, only am left," but such power accompanied his instructions, that before he was taken up to heaven, there were numerous young men, called sons of the prophets, all over the land, training up for the ministry. John the Baptist also had great success; and some of his disciples were numbered among the apostles of the Lamb.

But the most delightful part of the angel's message to Zacharias was the promise that the Savior should soon come. He spoke of the Savior as the Lord God of Israel; for he said, "And many of the children of Israel shall he turn to the Lord their God; and he shall go before him in the spirit and power of Elijah."

The Son of God was coming into the world to shed his blood to save sinners; yet it was necessary that one should go before him to turn the hearts of men towards him. What a proof this is of the wickedness of the human heart! It is turned against God! satan, in the garden of Eden, turned the heart of Eve against her best friend. Now everyone is an enemy of God, until he is converted. God sends his faithful preachers to turn our hearts towards himself. Have not some tried to persuade us to turn to the Lord? Have they succeeded in persuading us? It is an dreadful thing to hear sermons, and to disregard what we hear. Time is passing swiftly away—Jesus will come again in power and great glory. If, when he comes, he finds us unprepared, we shall be shut out of his presence forever!

January 8

Luke 1:18-23. The Unbelief of Zacharias.

Zacharias was so much astonished at the message of the angel, that he wanted to see some sign or miracle to prove that the angel came from God. Why was it wrong in Zacharias to desire a sign? Because he had already had one. The glorious appearance of the angel, which had filled him with fear, was a sufficient sign. God does not wish us to believe things without any proof. If he were to send a prophet to speak to us, he would give us some sign to show us that the prophet really came from him. When Moses spoke to the Israelites in Egypt, he gave them two signs; his rod was turned into a serpent, and his hand was made white with the leprosy, (Exod. 4) God is angry when men will not believe, after he has given them a sign. It was sinful in Zacharias not to believe after he had seen the glorious angel. Thus we find that though he was righteous before God, he was still subject to sin.

Unbelief is a great sin; for it is an insult to the truth of God. The angel rebuked the unbelieving priest, saying, "You shall be speechless." This gentle chastisement would at once remove the doubts of Zacharias, and remind him of his sin. In this way, God deals with his own people, when they forget what a great God He is.

Zacharias at length came out of the temple. It was now expected that he should bless the people in those beautiful words recorded in Numbers 6:24-27, beginning, "May the Lord bless you and keep you;" but he could not speak, and he made signs to show the people what he had seen in the temple.

Each division of priests remained to serve in the temple from one Sabbath to the next; in a few days, therefore, Zacharias returned to his own house among the hills. What a history he had to unfold to Elizabeth! For he was able to inform her in writing. What a proof she beheld of the power of God in the silence of her husband! We should take notice of God's dealings with others. "Whoever is wise, and will observe these things, even he shall understand the loving-kindness of the Lord."—Psalm 107:43.

How humbly and gratefully Elizabeth behaved on this occasion! She acknowledged the goodness of the Lord in having condescended to look upon her affliction; for she had been exposed to much reproach on account of having no child. When troubles are removed, we are apt to overlook the Lord's merciful hand! Perhaps we have been suffering under some trial; the unkindness of a relative, the dread of sickness, or the pressure of poverty—God removes the trial, and we forget how much it weighed us down before, and so we omit to thank the Lord heartily.

A holy minister named Rutherford, in one of his letters, written two hundred years ago, says, that one of the things which most showed him his own wickedness by nature, was his feeling more disposed to call upon the Lord in trouble, than to thank him when delivered. Let us think over the things that troubled us a few years ago, and bless the hand which has lightened our load.

January 9

Luke 1:26-33. The Angel's visit to Mary.

God appointed that his Son should be born six months after John. So six months after the angel had spoken to Zacharias, he came to Mary. She was a poor woman, of a low, poor city, called Nazareth. She was indeed descended from King David, who had lived more than a thousand years before, and she was engaged to be married to a man called Joseph, also descended from King David. It had been prophesied that the Son of God would be born among David's family. Isaiah calls the Savior "A branch out of the stem of Jesse," (Isaiah 11:1,) for Jesse was the father of David. Jesse was like a tree, of which Jesus was a branch.

It seems probable that the angel visited Mary when she was alone. He said, "Greetings!" bidding her rejoice because a wonderful favor was about to be conferred on her.

The Roman Catholics pretend that the words "highly favored" mean "full of grace;" and say, that Mary can now impart grace, and that the angel worshiped her. But we know that Mary was but a creature, and even a sinful creature, and that it is idolatry to treat her as the Lord.

Mary was full of humility; and God loves to honor the humble. She was alarmed at the greeting of the angel; but she was told not to fear, and was informed of the wonderful event about to happen.

The Savior so long expected was to be her son. He was to be called "Jesus," which signifies Savior, and is the same name as Joshua. The angel said this Savior would be a great king. Perhaps you will inquire, Was he not equal with God? was he not King of kings from everlasting? Yes—but the angel spoke of his greatness in his human nature. As a man, he was to be king; therefore it was said that "the Lord would give unto him the throne of his father David." He was to be King over the house of Jacob, that is, over the Jews, the descendants of Jacob. The words that were afterwards written over the cross were true, "The King of the Jews." But is he not King of the Gentiles also? Yes; he is—and the day shall come when every tongue will confess that he is Lord; and when every knee will bow to him. (Phil. 2.)

Of his kingdom there shall be no end. Other kingdoms have come to an end. Nebuchadnezzar saw in a dream an image which represented all the kingdoms of the world—and he saw a little stone overthrow this image, and this stone become a mountain. (Dan. 2.) The stone represented Christ. He will bring all kingdoms to an end; and then he will be King over all the earth. (Zec. 14:9.) Then there will be no more war, nor famine, nor misery; men will obey Christ's laws, and live in holiness and peace.

That day has not come yet. Very few people have submitted to Christ; very few seek to do his will. Christ is a king against whom his subjects have rebelled. But do you not think that a king loves his faithful subjects at such a time? How dear to him is their obedience, when others scorn him! Does our King and Savior count us among his faithful subjects? Then he will acknowledge us when he comes in glory. This song shall soon be sung in heaven by believers—"We give you thanks, O Lord God Almighty, who is, and was, and is to come; because you have taken to you your great power and have reigned." (Rev. 11.) Then He will give reward to those who fear his name, small and great.

January 10

Luke 1:34-45. Mary's visit to Elizabeth.

The angel had told Mary of the great power and glory of the Son she should have. He next told her of the holiness of his nature. His body was to be miraculously formed by the power of the Holy Spirit; though born of a human mother. Jesus had flesh and blood like ourselves, (Hebrews 2:14;) and he was subject to all our bodily weaknesses; he needed food and sleep; he suffered pain; he shed tears and sweat drops of blood; but he was without sin; (Heb. 4:15:) he was "holy, harmless, undefiled." (Heb. 7:26.) Such was the child of whom Mary was to be the mother! Were such wonderful tidings ever delivered to any human creature, as were then spoken to Mary? Yet she believed. Her faith was greater than that of Zacharias; and she received no rebuke from the angel.

What a prospect lay before her! Many would disbelieve her story, and treat her with contempt. Yet Mary was willing to bear the trial. She said, "Be it unto me according to your word." God often makes those suffer most deeply whom he designs to honor most highly. When God intends that people should do much good to souls, (and this is one of the highest honors,) he often permits suspicion to be cast upon their characters; but at length he clears their innocence.

Mary had heard from the angel of the mercy shown to Elizabeth; and she went immediately to see her.

How interesting it is to hear what happened when these two holy women met! There was a great difference between their ages. Elizabeth was very old—Mary was not old—it is probable she was very young. Yet she was far more highly honored than her aged relative. The old are often envious of the young; but the pious Elizabeth was ready to do honor to Mary. When she saw her, she spoke by the power of the Holy Spirit, and acknowledged her as the mother of the Lord.

It must have comforted Mary to find that Elizabeth also believed in the things that were coming to pass. How it must have rejoiced her, to hear her say, "Blessed is she who has believed."

These words do not apply to Mary alone; but to everyone that believes. What ought we to believe? All the promises of God.

He has promised to cast out none who come to him, but to give them everlasting life. If we believe this promise, we shall come to him. If we have come to him, how many precious promises belong to us! God has promised to hear our prayers, to make all things work together for our good, to deliver us out of every temptation, and to give us, even in this life, peace which passes all understanding. Those who trust in these promises find there is a performance of the things that were told them. It was a good answer that was once given by a poor woman to a minister who asked her, "What is faith?" She replied, "I am ignorant—I cannot answer well—but I think faith is taking God at his word."

January 11

Luke 1:46-56. The Song of Mary.

This beautiful song shows us what was Mary's state of mind at this time. We must remember that there was much to try her in her present circumstances, for many people would not believe her account of the angel's visit, and would treat her with scorn. Yet she was filled with joy, because she enjoyed the favor of the Lord. She said, "My soul magnifies the Lord—and my spirit has rejoiced in God my Savior." How great was Mary's faith! Faith enables us to rejoice in the midst of trials. Paul had this faith when he said, "I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed."

Mary knew that whatever men thought of her then, that all generations would "call her blessed," as the mother of the Savior. Do we not think her blessed? Surely we do. Let us not forget that we may be blessed also; for Jesus said that "Whoever shall do the will of my Father, which is in heaven, the same is my brother, and sister, and mother." (Matt. 12:50.) And at another time, when a woman said how blessed his mother was, Jesus answered, "Rather blessed are those who hear the word of God, and keep it." (Luke 11:28.)

It is sad to think what a wrong use the Roman Catholics have made of the words of Mary. They not only call her "blessed," (and she is blessed,) but they worship her, as if she were equal to him, "who is over all, God blessed forever." (Rom. 9:5.) No—Mary was but a creature like ourselves; though she was made, by the grace of God, a holy creature, and was honored in so remarkable a manner.

We see in her song how great a value she set upon the blessings of redemption. She would not have done so, if she had not felt her need of a Savior. How she delights in praising God! She calls him mighty—"He who is mighty." She calls him holy—"Holy is his name." She speaks of his mercy—"His mercy is on those who fear him."

What does she mean in verse 51, when she says, "He has shown strength with his arm; he has scattered the proud in the imagination of their hearts?" Pharaoh and his proud captains once desired to destroy Israel—this was "the imagination of their hearts," but God drowned them in the Red Sea. Thus God at last will destroy all the enemies of Christ and his people.

From this song we may learn to what people the Lord is merciful; "He fills the hungry with good things." He fed the poor Israelites, when they were hungry, with manna. But it is another sort of hunger which Jesus delights to satisfy. "Blessed are those who hunger and thirst after righteousness." Such hungry souls shall never be sent empty away. If a beggar is sent empty away from one house, he can go to another; but if God were to send us empty away, and refuse to give us everlasting life, there is no other being to whom we could go. Will  he send us empty away? No—he will not, if we feel our need of pardon; but if we imagine ourselves rich in goodness, He will give us none of His goodness or righteousness. Only those who know they are poor blind miserable sinners, will obtain anything from the Savior. Let us go  now to his throne of grace to ask for mercy, and to obtain help in this our time of need; let us go with lowly hearts, feeling our unworthiness and confessing our sins, and He will not send us "empty away."

January 12

Luke 1:57-66. The birth of John.

When Elizabeth's son was born, her relations and friends came to rejoice with her. Worldly people, when they are prosperous, are often envied by their friends—but pious people, when they have received any great mercy, generally have friends who really rejoice with them.

How richly were Elizabeth's friends rewarded for their sympathy! During their visit they witnessed a wonderful proof of God's power.

It appears that Elizabeth knew what the angel had told Zacharias; for she said that the child was to be called "John," or "the grace of God." The friends, by signs, asked the father what the child should be called. We see by their making signs to him that he was deaf as well as mute. He asked for a writing tablet. These tablets were often spread with wax, and written upon with a piece of steel. Zacharias wrote, "His name is John," not "he shall be called John;" but his name is John, for the angel had already given the child that name. As soon as he had written these words, his tongue was loosed; and he made that use of it for which it had first been given him—he praised God.

The angel had sentenced him to be mute until the day that the things he had told him of, would be performed, (verse 20.) That day was now come.

We perceive in this event how God can bring good out of evil—Zacharias by unbelief had become mute; but his gaining his speech again, must have helped others to believe.

His friends related the things they had seen; so that people all around wondered what sort of a man John would become. Thus many were prepared to pay attention to his preaching when he grew up. We shall hear little of the childhood of John; but we know that he was holy from his birth. How acceptable to God is the offering up of our early years! as the poet says—"A flower, when offered in the bud, is no small sacrifice."

How bitter is the remembrance of a childhood and youth of wickedness! Paul could never remember without grief that he had once persecuted God's people.

Let not those who are young imagine that if they are at length converted, it will be of no consequence having long resisted the gracious offers of God. It is delightful to be able to sing with David, "You are my trust from my youth." Those who have not turned to God until their youth was past, often think within themselves, "O that I could pass my time over again! Had I loved God sooner, what sins I would have avoided! what sorrows I should have escaped! how much good I might have done! how much glory I might have brought to God!"

It is wicked, because we know that God is willing to receive the returning prodigal, to go far from him, not intending to return until all worldly pleasures are exhausted. Yet many who would be ashamed to treat an earthly friend in this manner, act thus towards their best, their heavenly Friend.

January 13

Luke 1:67-80. The Prophecy of Zacharias.

What great mercy God showed to Zacharias! Not only He restored his speech, but He enabled him to prophesy. Zacharias in his song does not speak so much about his own son, as about the Savior whom his son was to serve. This shows that his heart was fixed upon spiritual blessings, and not upon his own earthly comfort, or honor.

In the beginning of his song, he speaks of the Savior under the name of "A horn of salvation," (verse 69.) Why does he give him that name? With its horn an animal destroys its enemies. Christ came to destroy the devil and his works. Why then is He not called a horn of destruction? Because he destroys his enemies in order that he may save his people—therefore he is called "a horn of salvation."

In the latter part of his song, Zacharias calls the Savior by another name, "The dayspring," (verse 78.) The world sat in darkness and the shadow of death until Christ appeared. They were like travelers, who had lost their way among dangerous cliffs and precipices, and were suddenly overtaken by the darkness; so that they dare not stir, lest they would fall into some deep pit. All at once the sun arose "to guide their feet into the way of peace."

Our native land once sat in this darkness, and was filled with idols, until missionaries came and preached the gospel. But even now that Christ's name is known in every town and village, each soul sits in darkness until the "Dayspring from on high" shines into the heart.

In the midst of his song, Zacharias addresses his own infant son, saying, "And you, child, shall be called the prophet of the Most High." At the time he uttered these words, John was a helpless infant; but his father knew how great he would become. Very little is related of his childhood. In the last verse of this chapter it is declared that he grew like other children; and also that he became strong in spirit. We know what it is to become strong in body. But what is it to become strong in spirit? It is to have faith in God's word, and to resist in God's strength the temptations of satan.

The apostle John in his first Epistle says, "I have written unto you, young men, because you are strong, and the Word of God abides in you, and you have overcome the wicked one," (2:14.) Believers who are strong in spirit are called "young men." How then did John become thus strong in spirit? No doubt it was by secret prayer and meditation in the deserts. It is written that "He was in the deserts until the days of his showing unto Israel;" or until the time when he began to preach publicly, which he did either at twenty-seven or thirty years of age. Those who teach others must be prepared by learning first of God.

And what did John the Baptist teach? His father declares in his song what he taught, (76, 77) "You shall go before the Lord to prepare his ways; to give knowledge of salvation unto the people by the forgiveness of their sins, through the tender mercy of our God."

It was 'salvation through Christ' that John proclaimed. None of the old prophets showed the way as clearly as the holy Baptist. But we have heard it still more clearly described by Jesus and his apostles. Have we rejoiced in hearing that sins are pardoned through the blood of the Lamb? None ever rejoiced in hearing these tidings, except those who knew that they needed pardon.

If a man were to enter this room with a pardon from the governor in his hand, we would feel neither joy nor gratitude. We would say, "There must be some mistake; we have never been brought to court, nor convicted, nor sentenced to death. What is the use of this pardon to us?" The reason that most people hear the Gospel with such indifference is, that they do not know that they are condemned by God's law. They say, "Our sins can easily be forgiven; they are neither many nor great; others have sinned more than we; surely we shall escape punishment." But when a sinner feels that he deserved to die, then he thanks God for his tender mercy, in having sent the Savior into the world.

January 14

Matthew 1. The Angel's visit to Joseph.

Matthew wrote his gospel before any of the other evangelists. He wrote it for the Jews especially; and therefore he very often refers to the Old Testament, (held in such reverence by the Jews,) and shows that Jesus fulfilled what the prophets had said. Luke and Mark, who wrote for the Gentiles especially, often explain Jewish customs, but Matthew always alludes to them, as customs well understood. Matthew himself had been a tax-collector, before he was called to be one of the apostles of the Lord. His other name was Levi. Luke speaks of him by that name. Luke 5:27.

Matthew begins his history with an account of the forefathers of our Savior—to show that Jesus was descended from Abraham, and from David, as God had promised the Messiah should be. This account is called a genealogy. It is Joseph's descent, and not Mary's, which is here recorded. Luke in his third chapter gives us another genealogy. That genealogy is a little different from Matthew's; it must therefore be the genealogy of Mary. It is true the name of Joseph is mentioned there also; but the names of women were never inserted in public registers.

There is one seeming contradiction between the two genealogies. Matthew says that Jacob was the father of Joseph. Luke says that Heli was the father of Joseph. We must conclude that Heli was the father-in-law of Joseph, and the father of Mary. How easily the difference is explained to an honest mind! And yet it has been taken up by unbelievers and brought forward as an objection against the Christian religion. How much at a loss must those be for an objection, who lay hold of such a one as this!

We will now proceed to the interesting history itself—Joseph is not blamed for his suspicions of Mary, for it appears he had no proof that a miracle had been wrought. Still the kindness of his heart made him unwilling to expose her publicly. God in his great mercy sent an angel to tell him the whole truth. Thus our gracious Father will keep us from falling into errors through ignorance, if we desire earnestly to know what is right.

Mary probably suffered much grief from Joseph's suspicions—but God cleared up her innocence. Every person who is falsely suspected may trust in His fulfilling His promise in Psalm 37; "Commit your way unto the Lord, trust also in him, and he shall bring it to pass—and he shall bring forth your righteousness as the light, and your judgment as the noonday." When falsely accused, we should not make a loud and angry defense; but commit our cause to God, and He will defend us.

The concluding words of the angel are very remarkable. They are written in verse 21, "You shall call his name Jesus, for he shall save his people from their sins."

The name "Jesus" means God the Savior. Observe, however, the nature of this salvation. It is not a salvation in sin, but a salvation from sin. "He shall save his people from their sins." If we knew what sin was, we would feel what a great salvation this is. Sin has ruined this world; and it will ruin each of us eternally, unless we are saved from it. There is only one who is able to save us. That is Immanuel—God with us. Jesus, the Son of God, came down to dwell with us that he might save us from dwelling forever with Satan. How does he save? By shedding his own blood as an atonement for sin, and then by washing all who believe in him in that blood. Therefore his people sing this song of praise to his name—"Unto him who loved us and washed us from our sins in his blood, and has made us kings and priests unto God and his Father; to him be glory and dominion forever and ever! Amen."

January 15

Luke 2:1-7. The birth of the Lord Jesus Christ.

It is very interesting to observe the providence of God with regard to the place of Christ's birth.

The prophet Isaiah had said that the Savior should be born in Bethlehem, (v. 2.) Yet Mary lived in Nazareth, about seventy miles distance from Bethlehem. God could easily have commanded Mary to go to Bethlehem—but instead of doing this, he caused circumstances to happen which induced her to go there.

The great emperor of Rome, who possessed all the chief countries in the world, and among the rest, Canaan, the land of the Jews, desired at this time to number his subjects. He sent forth an order to have their names enrolled in a census. Joseph being descended from King David, went to the city of Bethlehem, (whence David came,) to have his name enrolled, and Mary his wife accompanied him.

Caesar Augustus, the Emperor of Rome, little knew that by this decree he was causing a prophecy concerning the Son of God to be fulfilled; for he knew nothing of the true God, or of his word. But we, who read the history, ought to admire the ways of God—how easily he can bring everything to pass which he has determined to do; for he is "great in counsel" (or in making plans) "and mighty in work," Jer. 32:19, (or in bringing his plans to pass.) It is therefore very unbelieving in us to trouble ourselves about the future, for there is nothing we can desire that God could not easily cause to happen; and if he does not bring it to pass, it is because the thing we desire does not agree with his own wise and gracious designs.

When Mary arrived at Bethlehem, she was obliged to lodge in a stable; for the inn was full, many people having come to have their names enrolled also. Thus it happened, that her holy baby was born in a stable, and laid in a feeding trough.

Are we surprised that the glorious Son of God should thus be received into this world? Let us remember why he came. Not to enjoy himself, but to save us. In order to save us, two things were necessary. That he should obey the law of God, which we had broken, and that he should suffer the punishment due to us for breaking it.

In order that he might do these things, he was always placed in suffering circumstances. Poverty and contempt nursed him in his infancy. The most splendid palace on earth would have been too humble an abode for him whom the heaven of heavens cannot contain. But instead of opening his infant eyes in a palace, he opened them in a stable. It was wonderful condescension in him who was equal with God, to dwell with men, but in the stable he was surrounded by animals. What must the angels who had worshiped him in heaven have felt when they saw him thus degraded! Yet this treatment was not to be compared to that which he afterwards endured on Calvary. As he walked through this world at each step his way became rougher; his first bed was a feeding trough, but his last was a cross. And it was men, whom he came to redeem, who treated him in this manner. And have we not all treated him in the same, casting him out of our thoughts, and crucifying him by our sins? Yes, we are all guilty before God, and Jesus alone is righteous. But he is not righteous for himself, but for us; neither did he suffer for himself, but for us. He was cast out, that we might be brought in. He was rejected of men, that we might be accepted of God.

January 16

Luke 2:8-14. The Angels' appearance to the Shepherds.

In the circumstances of our Savior's birth, there was a great mixture of lowliness and glory. Jesus was laid in a feeding trough; yet angels announced his appearance. But to whom did angels announce it? not to princes, but to shepherds; thus showing that God had chosen the poor of this world. Through all our Savior's life, there was the same mixture of lowliness and glory—he lived with fishermen, yet was sometimes visited by angels; he had a sorrowful countenance, yet once it shone brighter than the sun; he was poorly clothed, yet, on one occasion, his clothing was whiter than any launderer on earth could whiten it; he was so weak that he could not bear his cross, yet so strong that he could raise the dead from their graves.

Christ's people are like their master—they are often poor and afflicted, yet there is a glory about them that makes them as the sons of God; for their minds are filled with nobler thoughts than those which occupy the kings of the earth. While princes are thinking of their sumptuous feasts, their high titles, and glittering crowns; the children of God are meditating upon the wedding supper of the Lamb, the thrones of light; and the God of glory.

How much astonished the poor shepherds were, with the appearance of the angel, who turned the darkness into day! How much his message must also have surprised them! He told them that the Son of God was now come into the world, and was in the city of David, (or Bethlehem.) Was not this news hard to believe? But what the angel added made it harder still; for he said that this glorious baby was lying in a feeding trough. Immediately, however, God confirmed his words by causing a multitude of angels to appear in the heavens; not two or three witnesses, but, perhaps, two or three million.

These angels were not silent witnesses; they sang a song, whose very words are handed down to us. It is the only song sung by angels upon earth that we ever heard. In the book of Revelation some of their songs in heaven are recorded; such as "Worthy is the Lamb to receive honor, power, and glory;" and "You have created all things, for your pleasure they are and were created." But here we read of a song to which poor shepherds listened. It is a short song, but contains much; for it explains the purpose for which the Savior was come into the world, and the reason he was sent.

The purpose was to bring glory to God, and peace on earth. The reason he was sent was because God had good-will towards men. "Glory to God in the highest, and on earth peace, good-will towards men."

Has not Christ's coming brought glory to God? Since Christ came into the world, how many redeemed sinners have glorified God for the gift of his Son! But what are these praises compared to the songs of believers and angels throughout eternity! Never will they cease to praise the God of love for sending his only Son to die for wretched men. But we may ask, "Is there peace on earth?" Not yet; but there will be. This earth shall be filled with the knowledge of the Lord, and then war shall cease; the swords shall be turned into ploughshares, and the spears into pruning-hooks, (see Isaiah 2;) because the Prince of Peace shall reign.

And are these God's gracious promises to men? Let us not doubt the Lord's good-will towards us. It hurts a tender parent, if he perceives that his children doubt his good-will towards them—he tries to convince them of it by numerous acts of kindness; and he is much disappointed if he cannot succeed in winning their confidence. Has not the Lord done enough to convince us of his good-will? Ought we not always to say, "If God spared not his own Son, but gave him up for us all, will he not with him freely give us all things."

January 17

Luke 2:15-20. The Shepherds' Visit to Bethlehem.

We find that the shepherds believed the news they had heard. They did not say, "Let us go and see whether this thing is come to pass;" but they said, "Let us now go and see this thing which has come to pass." They believed before they had seen. "Blessed are they who have not seen, and yet have believed." They spoke also as if they felt grateful for having heard the tidings; for they added, "which the Lord has made known to us." Truly they had reason to be grateful—for God had shown them very great favor. Let us not forget that we also are among those to whom the Lord has made known the birth of his Son. There are millions on this earth who have never heard of the love of God, in sending a Savior; but we have heard of it from our infant days. Do we, like these shepherds, long to see our blessed Redeemer?

How much Joseph and Mary must have been delighted at the entrance of the shepherds! Though overlooked by the world, the holy child was honored by these poor men. Even now there are only a few who acknowledge him as their Lord and Master, and these few are generally poor, like the shepherds of Bethlehem.

These good men did not keep the things they had heard and seen, a secret. The angel had said that he brought glad tidings which should be to all people; therefore the shepherds told the news to all. Like them, if we believe in Christ ourselves, we shall speak of him to those who know him not.

How did the people receive the tidings the shepherds brought? They wondered; but probably they soon forgot what they had heard—while Mary "kept all these things, and pondered them in her heart." This is the way in which sermons should be heard, and in which the Bible should be read. All who get good from what they hear, keep it, and ponder it in their hearts. But how many cast from their minds what they hear!

There are two comparisons used in the Scriptures to show the careless way in which people hear the word of God. One of these comparisons is contained in Ezekiel 33:31-32. The Israelites listened to the preaching of Ezekiel as people listen to one who can play well on an instrument, and who can sing a lovely song. It is not necessary to think of the music we have heard; it is enough if it pleases us while we are hearing it—but we should not listen to sermons in this manner, and think it enough, if they amuse us.

The other comparison may be found in the first chapter of James's Epistle. It is there said that some listen to God's word as a person looks in a mirror, and then goes away and forgets what he has seen. Such listeners soon lose the good impressions they have received, and continue worldly-minded, and ungodly.

There is a beautiful description in the first Psalm, of the right manner of receiving the word. The godly man is represented as meditating in God's law, day and night.

One verse of God's holy word laid up in the heart, will do us more good than a whole chapter hastily read, and little considered. Are there any passages of the Scriptures which are dear to our hearts? Has any verse strengthened us in the hour of temptation; or comforted us in the day of trouble? Have we laid up any in store against the day when we shall walk through the valley of the shadow of death, when flesh and heart will fail, and when no mortal arm can sustain our sinking souls?

January 18

Luke 2:21-32. The Song of Simeon.

We read that when the Savior was eight days old, he was circumcised, and named Jesus. It was not necessary that he should be brought to Jerusalem for that purpose; but at the end of forty days, when he was nearly six weeks old, he was brought to Jerusalem, for two purposes.

His mother was then first permitted, after the birth of her son, to enter the temple. She went there with an offering of thanksgiving. If she could have afforded it, she would have brought a lamb of a year old; but being very poor, she presented two doves, or pigeons. (See Lev. 12.) In the second place, Jesus as a firstborn son was presented to the Lord; for, ever since the slaying of the firstborn of the people of Egypt, and the passing over the firstborn of Israel, God had claimed all the firstborn as his own. (Ex. 13.) The firstborn of cows, sheep, and goats were offered in sacrifice—the firstborn of other animals were not offered, but money was presented in their place, and this money was used in buying sacrifices. Neither did God allow firstborn children to be offered in sacrifice; but he permitted them to be redeemed with money.

Mary accordingly came to the temple to present her firstborn son to the Lord. When was so acceptable an offering made to the Father! His only beloved Son was brought to his Father's house, and given into his Father's bosom. The priest supposed that he was redeemed by money; but this holy child could not be redeemed by money; he was a Lamb without blemish, and upon the altar of the cross he was soon to be laid, a willing, a sufficient sacrifice for the sins of the whole world.

When Mary brought her child into the temple, a most interesting event took place. An aged prophet appeared, and acknowledged the infant Savior as his Lord.

Prophets had almost ceased to prophesy for many years before Jesus came into the world. Malachi, who had prophesied four hundred years before his coming, was the last whose name is recorded. But at the time of Jesus' coming, the spirit of prophecy was again shed upon some holy people. We have read the prophecies of Elizabeth, and Mary, and Zacharias, in the first chapter of Luke, and we now read the prophecy of Simeon. God had informed him that he would not die until Christ came; and He had also let him know the precise moment when the parents had brought the divine infant into the temple. Simeon entered and found Joseph and Mary doing for their child after the custom of the law, that is, presenting him to the Lord before God's priest. At this interesting juncture, the aged believer first beheld his Savior, took him in his arms and blessed him; for his faith was so strong that he was able to believe that the infant of the poor woman he saw, was the Lord of glory.

The words that he uttered as he held the child are very beautiful. We perceive that it had been his earnest desire to see his Lord with his bodily eyes before he died. This was a very natural desire; and some people who do not really love Christ might desire the same; they might desire it from curiosity, but Simeon desired it from affection. And why did Simeon love the Savior? Because he valued his great salvation; he was waiting for the "consolation of Israel," (the name given to Christ in verse 25.) He was a penitent sinner, and it was a consolation to him to know that God had provided a Savior. He calls Jesus "his salvation," in verse 30. "My eyes have seen your salvation." He rejoiced also to think that other men would be saved through Jesus, both Jews and Gentiles; for he said, (verses 31, 32,) that God had given him to all people, a light to enlighten the Gentiles, as well as the glory of Israel.

This shows the love to others which dwelt in Simeon's heart. He longed that all should know his Savior. It is recorded of a celebrated minister, named John Howe, that in his latter days he greatly desired to attain such a knowledge of Christ, and feel such a sense of his love, as might be a foretaste of the joys of heaven. After his death, a paper was found in his Bible recording how God had answered his prayer. One morning, (and he noted the day,) he awoke, his eyes swimming with tears, overwhelmed with a sense of God's goodness in shedding down his grace into the hearts of men. He never could forget the joy of these moments—they made him long still more ardently for that heaven, which, from his youth, he had panted to behold. How happy thus to see Jesus by faith before we die! then we too shall behold him some day with our bodily eyes; for though we die without that sight, we shall be raised again to gaze upon our glorious Redeemer, coming in the clouds of heaven!

All true believers may now say, with Job—""But as for me, I know that my Redeemer lives, and that he will stand upon the earth at last. And after my body has decayed, yet in my body I will see God! I will see him for myself. Yes, I will see him with my own eyes. I am overwhelmed at the thought!" Job 19:25-27

January 19

Luke 2:33-35. The words of Simeon to Mary.

Both Joseph and Mary marveled at the things spoken of Christ by Simeon. The things that made them marvel were that he should be "a light to enlighten the Gentiles," as well as the glory of Israel; for God's goodness to the Gentiles was a mystery long hidden from the Jewish nation. But we happy Gentiles have experienced it, and some among us have found Christ to be a light to enlighten our darkness.

Simeon blessed Joseph and Mary—and then he addressed Mary in particular, and prepared her for all the shame and sorrow that her Son should undergo; for what he had said before might have led her to think that joy only was to be his portion, and that all men would immediately do him honor. But this was not to be the case. So great would be the agonies of the Son, that a sword would pierce through the mother's heart. And was not the soul of Mary thus pierced, when she beheld her Son expiring on the cross?

Simeon's words concerning the child demand attentive consideration—"This child is set for the fall and rising again of many in Israel." Let us inquire into their meaning, for all that concerns our Savior is very important to us. How was he the fall of many in Israel? Does Christ make men fall? Simeon here compares Christ to a stone over which many stumble and fall. Paul says, in 1 Cor. 1:23, that Christ was to the Jews a stumbling-block, or something over which they fell. How was it they fell over him? Through pride. They would not believe that their own righteousness was worthless in God's sight, and that Christ's righteousness alone could be accepted. This is the account Paul gives of Christ's rejection by the Jews. His words are, "For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God—for Christ is the end of the law for righteousness to every one who believes." Rom. 10:3, 4.

And what is the reason that any still refuse Christ? Is it not because they do not feel their need of his righteousness? Is it not because they feel satisfied with their own performances, and imagine that God is satisfied also? And when they are told that they are sinners, they answer in their hearts, if not with their lips, "We are not such great sinners as others are!" People in this state of mind fall over Christ as over a stumbling-stone—they cannot receive him, because they do not desire his salvation. Peter, in his Epistle, says that Christ was to such people, "A stone of stumbling, and a rock of offence, even to those who stumble at the word, being disobedient." 1 Peter 2:8.

But Simeon said also that the child was set for the  rising again of many in Israel. Many of those who fell over him at first, afterwards believed, and rose from sin and death by Christ. Many of the priests who joined in crucifying the Savior were afterwards  obedient to the faith. Acts 6:7.

The poor penitent sinner rises by Christ; that is, he finds in him a rock on which to set his feet; he finds in Christ one who can forgive his sins, and save his soul; then he can say with David, "He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings." Ps. 40:2.

Simeon next declared that Christ should be set for "a sign which shall be spoken against," (verse 34.)

We should observe that the words, "Yes, a sword shall pierce through your own soul, also," are between parenthesis; they might be left out without hurting the sense. Let us read the sentence without them, that we may better perceive the meaning, (verses 34, 35.)

"A sign which shall be spoken against, that the thoughts of many hearts may be revealed." Had Christ not been spoken against, many who despised him would have followed him. The people applauded him until they heard the scribes and Pharisees speak so much against him; then they cried out, "Crucify him, crucify him."

True religion is still spoken against. People must often give up the favor of the world, if they would be faithful to Christ. For a time, perhaps, they may profess to be religious, and lose nothing by it—but something soon occurs to try them, and to reveal the real state of their hearts. Is a young person willing to lose an opportunity of a good settlement, or a tradesman the favor of a rich customer, or a gentleman the respect of his acquaintance, sooner than disobey his Lord? Then their faithful thoughts are revealed. Christ is now like a king disgraced; only those who really love him will be faithful to him. But when he comes in his glory to take possession of his kingdom, he will not fail to remember those who are now cast out for his sake.

January 20

Luke 2:36-40. Anna the Prophetess.

We have read of Simeon's blessing the infant Savior—and we now hear of another witness, even Anna, an aged prophetess.

Anna, it appears, had led a very holy life. We do not know her exact age; but if she had been a widow eighty-four years, and if she had been married for seven years, she must have been at this time above a hundred years old, even supposing that she had married at a very early period of life. It is said that "she departed not from the temple." By this, we understand that she lived so near the temple, as to enable her to attend all its services. When, at nine in the morning, the lamb was offered on the altar, Anna was there; and again at three, when the evening lamb was sacrificed, Anna was not absent. She delighted in the psalms continually sung in the holy courts; she listened to the daily blessings of the priest. There are now many aged Christians, who, like Anna, dwell near some house of God, and delight in attending the services; and, even when their power of hearing has failed, they yet take pleasure in joining in the prayers of God's assembled believers. How sweet for them to think that they will soon ascend, where "Congregations never break up, and sabbaths never end."

We hear also that Anna "served God with fastings and prayers." She not only fasted and prayed, but she served God when she fasted and prayed. She might have fasted and prayed, and not have served God; because she might have done these things in a self-righteous spirit, as some of the Jews did, whom God reproves in Isaiah 58, because they fasted and prayed, and yet were living in their sins.

It is said that Anna fasted and prayed "night and day"—no doubt she was occupied also in many good works, yet she lived in a constant habit of prayer. We are encouraged to pray without ceasing, and to continue in prayer—and this is what Anna did.

In one of Paul's Epistles we read a description of such a widow as God approves, and we find that such a widow both prays constantly, and does all kinds of good works. It is written in 1 Tim. 5:5, "She who is a widow indeed, and desolate, trusts in God, and continues in supplications and prayers night and day." It is also written that a widow should be "well reported of for good works—if she has brought up children, if she has lodged strangers, if she has washed the believers' feet, if she has relieved the afflicted, if she has diligently followed every good work." From these we see that a person may at once pray constantly and do good works also.

We are not told whether Anna came in by the Spirit, as Simeon did, or whether she had been called by some person, or whether she came in accidentally; but we are told that when she did come in, she knew the infant Savior as her Lord. "She gave thanks."

With what fervor Anna must have thanked the Lord! None could sincerely thank God for Christ in an indifferent, cold manner. Could we thank a person for saving our lives in the same manner as we thanked him for doing us any trifling service! Surely, if we thank our deliverer at all, we must thank him warmly. Have we ever given our warm thanks to God for sending Jesus into the world? If we have only thanked him coldly, we have insulted him by our thanks.

Anna not only thanked God, she also spoke of Jesus to "all who looked for redemption in Jerusalem." It is evident that there was a little company of people there who were looking for redemption from sin through the promised Savior.

How much refreshed Joseph and Mary must have been by the prayers and exhortations of Simeon and Anna! It is said by Luke, that they returned to their own city Nazareth; but we find from Matthew's history, that they did not return immediately; they went first to Bethlehem, afterwards into Egypt, and at length settled in Nazareth.

And now we turn from the aged believers to the holy child. There is but little said of him, but that little shows how holy a child he was. He "grew and became strong in spirit." Not only his limbs increased in strength, but his affection towards his Father became strong. It is a great mystery how this could be, for he was God; but we know that he had not only a human body, but also a human soul; and it was this soul that became strong. It is also written that he was "filled with wisdom"—his human mind received more and more knowledge by degrees, like the mind of another child. "The grace of God was upon him;" that is, the "favor" of God was upon him. God looked upon his human nature with favor, for as the Son of God, he was always infinitely beloved by the Father.

How different was he from other children, who generally grow more wayward and willful as they grow older! Even if good impressions are made on their minds at six or seven years old, how often do they wear off when they become twelve or fourteen! their hearts seem to grow harder, and to love worldly things more. Was not this the case with some of us! Do we not often look back with sorrow upon the days of our childhood? Have we not reason to say with David, "Remember not the sins of my youth, nor my transgressions?" Perhaps some are now removed from us, whom we pierced by our heedless or perverse conduct. What would we give to recall the time and to act differently! but we can only express our penitence to God, and plead for his pardon.

January 21

Matthew 2:1-8. The wise men's arrival at Jerusalem.

We find from Matthew's account, that our Savior returned to Bethlehem after he had been presented to the Lord in the temple. Perhaps his parents intended to bring him up in Bethlehem, as it was the city of David their forefather. But God did not choose that his Son should be brought up in a renowned city, but in the despised city of Nazareth; and we shall see that he caused events to happen which obliged him to leave Bethlehem.

While the Redeemer was yet an infant, some wise men came to Jerusalem, inquiring for the King of the Jews. Who were these wise men? They were heathen by birth, but it is not known from what land they came. They must have heard of the true God; perhaps some Jews had instructed them. They had seen a star in the east, probably some light which they had never seen before. But how did they know that this star was the sign of the birth of the King of the Jews? We must conclude that God told them why the star appeared; but whether he told them in a dream, or by what other means, we are not informed. Many nations were at this time expecting some great deliverer to arise; for the Jews knew from the prophets that such a deliverer would come, and as they were scattered over all countries, they had the opportunity to make their expectation generally known.

These wise men, when they came to Jerusalem, openly asked for the expected king, supposing that the Jews, who were God's own people, would know more about him than they did, and would be glad to receive him. Had these wise men known of Simeon and Anna, they would surely have inquired of them; but they inquired of the chief men of Jerusalem, and these knew nothing of Jesus.

"When Herod the king heard these things he was troubled, and all Jerusalem with him." (ver. 3.) This Herod was a very wicked man—he was an Edomite; that is, he was descended from Esau, but he had become a Jew in religion; and he had been appointed king over Jerusalem by the Romans, who had conquered the Jews. Herod shed much blood during his reign, and caused his own wife and two of his sons to be slain. He was afraid lest some person should take the crown from him, and therefore he was much alarmed when he heard the wise men inquire for the King of the Jews.

We may ask, "Why were the people in Jerusalem alarmed also, and why were they not rather glad at the thought of having another King?" Perhaps they were afraid of Herod's filling the city with confusion and blood in opposing the new King. Herod was so artful, that, instead of telling the wise men of his fears, he pretended to assist them to find out where the child was. For this purpose he adopted a very wise method—he desired the chief priests and the scribes, who studied the Old Testament a great deal, to tell him where the expected Savior would be born. They examined the writings of the prophets, and found that it was declared in the prophet Micah, that he would be born in the town of Bethlehem.

Only one thing more remained to be done; to find out how old the child must be. Herod supposed that the star had first appeared at the time the child was born—he inquired of the wise men when it had appeared, and discovered that it was more than a year ago. He told the wise men to go to Jerusalem and to seek for a child of that age, promising, when they had found him, to come and worship him also. He completely deceived the wise men by his hypocrisy; but what would all his plans avail against the Lord, who searches the hearts? The Lord, who sits in the heavens, laughs at all such attempts to injure him, as it is written in the second psalm, verse 2-4.

Herod is an instance that a man may believe the word of God, while he hates it. Herod believed that the prophets had spoken truly, and had known the place where Christ would be born; he believed that the Messiah would come; and yet he desired to destroy him, and thought it possible to effect his purpose. What madness this appears! It is the faith of devils—like Herod, they believe, and tremble. James 2:19. Let us beware of having such a faith; a faith that will make us afraid of God, and yet not make us love him, or delight to please him. This faith will only make us miserable. How different was the faith of Simeon and Anna, of the poor shepherds, and of the wise men! They were filled with joy on account of a Savior's birth. Have we ever rejoiced at the thought that Christ has been born into the world?

January 22

Matthew 2:9-11. The wise men's journey to Bethlehem.

Herod had not been able to give the wise men exact information respecting the place where the King they sought would be found—he had only told them that he was in Bethlehem. But God did not leave them to search in vain. As they were on the way, the star they had seen in their own country appeared again, and stopped over the very house where the Savior was. This star could not have been like the stars we behold in the height of the heavens, for one of those stars could not point out any particular house—it must have been a light, floating in the air.

No doubt the house in which Mary dwelt was a poor one, but the wise men were not discouraged by its lowliness, from worshiping its glorious inhabitant. How often now does Christ dwell with the poor tenants of a humble abode! How seldom is he found ruling in the mansions of the great, or the palaces of kings! Yet even among the rich, noble, and wise, there are a few who love their despised Savior. These men from the East seem to have been rich, as well as wise; for they brought treasures with them from their native land, and laid them at their Redeemer's feet. What must have been their joy at that moment! If the sight of the star caused them to feel exceeding great joy, what transport the sight of the Lord himself must have occasioned! The luxuries, the splendor, the honor they had enjoyed in their native land, can never have given them the satisfaction they felt when gazing on the glorious infant.

These men were very different from the shepherds of Bethlehem in their circumstances. The most remarkable difference between them was this; the shepherds were Jews, the wise men were Gentiles. They were the first Gentiles whose coming to Christ is recorded; their coming was a sign that Gentiles as well as Jews would be saved through him. How interesting this fact is to us who are Gentiles. Though Christ was born among the Jews, he is our Savior as well as theirs. And his name is now known by millions in the Gentile nations; and it shall be known by every nation under heaven; for all nations shall serve him, and all kings shall fall down before him, as it is written in Psalm 72.

But let us not read the history of these wise men without seeking to learn something from their example. What earnestness they displayed in their search for the Savior! They traveled far to seek him; they inquired diligently after him; they watched anxiously for the sign, when it had ceased to be visible, and rejoiced exceedingly, when it again appeared. Surely these wise men, by their conduct, condemn those who are living in Christian lands, unmindful of their Savior.

There are some who confess they know but little of him, and who yet seem unwilling to take any trouble to know him better. How would those wise men have valued our advantage! how dearly would they have prized one of our Bibles, one of our faithful ministers, one of our blessed Sabbaths! Some there are now among the poor heathen, who, by their eager desire to obtain a missionary, remind us of these wise men. An African chief sent two hundred oxen to a missionary settlement, hoping with them to purchase a teacher; such was his ignorance, that he thought he might obtain one by such means. Robbers seized upon his herd as it was being driven along. Though his disappointment was great, he did not abandon his project of obtaining an instructor. But while he was contriving some other method of gaining the precious blessing, God, in his gracious Providence, directed the steps of some missionaries to his land. These good men were traveling to a more distant spot, but they could not resist the chief's earnest entreaties; they took up their abode in his country, and soon enlightened its darkness with the glorious beams of gospel light. (See Moffat's Southern Africa, the beginning of the last chapter.) Did not that African resemble these wise men, and were not his hopes, like theirs, fulfilled? Here is encouragement for all those who desire spiritual blessings. The Lord will give them the desires of their heart.

January 23

Matthew 2:12-15. The heavenly warnings.

Twice in a very little space God sent messages to his faithful servants in the dreams of the night. One dream was to warn the wise men not to inform Herod that they had found the infant King; the other was, to warn Joseph not to remain in Bethlehem. We perceive how easily God can defeat the plans of the wicked, as it is written in the fifth chapter of Job—"He disappoints the devices of the crafty, so that their hands cannot perform their plans." There is a beautiful prayer in the liturgy, entreating God to exercise this power in our behalf. "Graciously hear us, that those evils which the craft, or subtlety of the devil or man, works against us may be brought to nothing, and, by the providence of your goodness, may be dissolved." We see how God dispersed those evils which Satan and Herod were working against the Son of God. Satan still stirs up wicked men to form plans against the children of God; and still the Lord, by his gracious providence, disperses these evils. Are we distressed at the thought of any malicious plan being formed against us, either by Satan or by our fellow-creatures? Let us pray to the Lord to defend us. No one can harm us, if we are followers of that which is good.

We have all heard of the Gunpowder-plot. What a diabolical scheme it was! The Roman Catholics had contrived a plan for blowing up the king of England, with his family and parliament, because they supported the Protestant religion; but God defeated their malicious design. One of the conspirators wrote a letter to Lord Monteagle, warning him not to go to the house of parliament, when the king next would open it. God gave such discernment to the king, that when Lord Monteagle showed him the letter, he suspected that a bomb-plot had been formed. Thus this dreadful evil was dispersed.

We find also many instances in the lives of God's servants, of the same gracious interference. The missionary Williams was saved from falling into the hands of four cruel heathen, who had determined to kill him. It was his custom to go at times to a neighboring island on Saturday to perform the Sabbath services. Four young men, who hated the Christian religion, offered to convey him to the island. They appeared as if they wished to show kindness to the missionary; but in reality they had agreed, when he was at a distance from the shore, to throw him into the sea. Williams accepted the offer. God, however, by a very trifling circumstance, rescued him from the snare. He had lately painted his boat with a peculiar kind of paint, that did not dry as quickly as he expected, and fearing to venture out to sea while his boat was in that state, he refused to go with those who desired to be his murderers. Thus was the wicked scheme frustrated. At length, indeed, he fell by the hands of cruel savages; but not until his work was done.

If we knew all the plans that Satan formed against us, we would be filled with wonder at the deliverances we experience. But perhaps we may remember some instances in our own lives, in which we discovered that the attempts of men to hurt us were frustrated. What wonderful proofs of the Lord's watchful care over his people will be revealed in another world! Then shall they know those things that they know not now. Then it will be found that Job was not the only believer whom Satan sought to cast down by the weight of his sorrows; nor Peter the only disciple that he desired to sift by the force of temptations; nor the blessed Savior, the only child that he sought to cut off by an untimely death. Then it will appear how the Lord kept his people in the hollow of his hand from all the blasts of the enemy; and then there will ascend a chorus of hallelujahs from the happy redeemed, and from the glorious angels who were their appointed guard during the years of their weakness.

January 24

Matthew 2:16-18. The Slaughter of the Babies.

Everyone who reads this passage must shudder at the dreadful cruelty of Herod. There was a singular barbarity in ordering the babies to be slaughtered; little creatures who could not have offended him, and were unable to resist him. Who can bear to think of the anguish of the mothers in that terrible day! When the firstborn of Egypt were slain by the destroying angel, the cry was terrible. Can it have been less terrible when the youngest son of many a mother was murdered by the pitiless executioner? We know that the mother's heart clings closely to her helpless infant. Tears and entreaties were all in vain—not only the babies of Bethlehem were slaughtered, but the babies in all the places round about.

We might be disposed to ponder how any human being could perpetrate so atrocious a deed, did not the history of ungodly men disclose every kind of bloody act. This very Herod, just before his death, knowing how glad people would be when he expired, caused a number of Jews to be shut up in prison, and desired that as soon as he was dead they should be killed; for by this means he hoped that the relations of the slaughtered Jews would be obliged to mourn. This command, however, was not obeyed. Such a king as Herod cared not for the lives of infants in comparison to his own security. Though few in a Christian land would dare to commit such acts of cruelty as Herod did, yet are not the feelings of unconverted men as selfish as his? Are we not all by nature so selfish, that we care not what calamities come upon others, if we gain anything by them? For instance, are not people glad for a war, if it will promote their trade, though they know war brings misery upon thousands of their fellow-creatures?

How interesting was the fate of these infants! they died in the Savior's stead. Some have called them martyrs, because they died for Christ, though without their own knowledge. In the service of the Church of England they are spoken of as the Innocents. A baby may be called "innocent," because it has not yet committed any acts of sin; still it has a sinful nature, and would, if it lived, sin as soon as reason dawned. There never was but one truly innocent baby—it was the infant Savior.

Why is Rachel spoken of in the passage quoted by Jeremiah? Because Rachel was the mother of Joseph and Benjamin, and many of those babies were descended from her. She is represented in a poetical way, as weeping over her murdered offspring.

This was the scene on earth. How different were the scenes then witnessed in heaven! What a multitude of happy spirits then entered together into glory! David was comforted when he lost his little one, by the thoughts of beholding it again. He said to those who wondered at his cheerfulness, knowing, as they did, his affection for his child, "I shall go to him; but he shall not return to me." 2 Sam. 12:23. If David, who lived before the coming of Christ, was supported by this confidence, how much more ought parents who live after his coming to be consoled by such thoughts when they lose their darling infants! Do not they know how Christ loved little children, and how he took them in his arms and blessed them, and how he said, "Of such is the kingdom of heaven?" The believing parent may feel assured that he shall see his child again among the cherub choir. Well may he love that Savior to whose grace he owes the happiness of his departed little one.

January 25

Matthew 2:19-23. Joseph's return.

What an important charge was committed to Joseph! The care of the infant Savior and of his mother. How honorable was the post he occupied! He was a shield from the darts of the enemy to the blessed child. God did not leave him without assistance in performing his allotted work. Joseph knew not how to protect his little family; he knew not when dangers awaited them, or when those dangers were removed.

In this chapter, God directs Joseph three times by dreams how to act; he tells him when to depart into Egypt, when to return to Canaan, and in what city to fix his abode. Does not this kindness shown to Joseph give us reason to expect that God will direct his people now, when they are perplexed and at a loss how to act? People who desire to act right, are often in much perplexity respecting the path of duty. They know not, in some cases, what plan it would be best to pursue; whether to settle in this village or in that town; to form an friendship with this person or with another; to go, or stay, to consent or to refuse, to speak or to be silent. Though they consult the Holy Word for wisdom, yet they can gain no light upon their path; though they consult pious friends, they can get no certain advice; and though they pray to God, they seem to obtain no answer. What then are they to do? Would the Lord direct them by a dream, how happy would they be! but no such dreams as Joseph had, are given to them.

Is not the Lord, by their perplexities, teaching them patience? Is he not teaching them to persevere in prayer, and to feel more deeply their own weakness and ignorance? If they continue to look up to God, either some circumstance shall occur that shall show them the path of duty; or God will send some messenger (though not an angel) to point it out; or He himself will in some way or other make it clear to their minds. Or if He does not make it clear before the period of decision arrives, He will show them afterwards that their steps were ordered by Him. But no such guidance shall be granted to those who are not desirous to act uprightly. "The way of the wicked is as darkness; they know not at what they stumble." Prov. 4:19. This is the threatening; but the promise is, "In all your ways acknowledge him; He shall direct your paths." Prov. 3:6.

Joseph, as we have already observed, was commanded in a dream to return to his own land. The angel said, "They who sought the young child's life are dead." It seems, therefore, that someone beside Herod sought to destroy Jesus; for the angel said, "They are dead." Perhaps this other person was Herod's eldest son Antipater; for he may have desired the destruction of the infant for the same reason as his father. This Antipater died a few months before Herod, but not a natural death. His father had unjustly suspected him of plotting against his life, and had him executed. Soon afterwards the bloody tyrant himself died in the most horrible torments—his illness began about the time of the slaughter of the babies; in vain he traveled about his kingdom to obtain a cure; no earthly hand could heal him; his disease grew worse and worse, until he became intolerably loathsome to all around him, and even to himself—he expired two years after the murder of the infants, eaten by worms!

Thus God often inflicts judgments on those who persecute His people. Several persecutors have died in the manner that Herod did, and others have been cut off suddenly in God's wrath. In this sudden manner a wicked Roman Catholic bishop of England once perished. His name was Gardiner. He had sworn that he would not eat until he had heard that two pious Christians had been burned alive. When the news reached him, he sat down to dinner, and with the first mouthful he took, he expired! Surely all people must have said, "This is the finger of God." True believers are dear to God as the apple of his eye—and those who dare to hurt or mock them, are abhorred by him.

Joseph and Mary must have been rejoiced to leave Egypt, the land of idols; for if David sighed after the services of the temple when absent from them, as the deer pants after the water-brooks, surely these pious people did so also.

It appears that they intended to live near Jerusalem, probably in Bethlehem, which was only seven miles distant; but when they arrived in Canaan, they heard that the Romans had appointed a cruel son of Herod's, called Archelaus, to be governor instead of his father; therefore they were afraid to remain near him. Joseph was then directed in a dream to go to Nazareth, where they had formerly lived. God chose that his Son should be brought up there, that he might be called a Nazarene. There is no prophet who has said these very words, but several have said that Jesus would be despised. The name Nazarene was very disgraceful, because Nazareth was a very wicked city.

And did Jesus bear so despised a name? Ought we to be proud, when our great Lord was so humble? We are disposed to be ashamed of the lowliness of our family, or circumstances, or education, and we are anxious to conceal such things from the world. This pride is very sinful, and comes to us from our first parents, who wished to be as gods. But Jesus has set his people an example of suffering contempt.

January 26

Luke 2:41-52. Christ among the teachers.

We only hear one story of our Savior in his childhood. We would like to hear many particulars concerning him in early life, but the Holy Spirit has caused us to know the things the most necessary, and it is more necessary that we should know what Christ said and did when he was a minister—than when he was a child.

We find that his parents were accustomed to attend the passover at Jerusalem every year. The men were commanded, the women were permitted to attend this feast. At twelve years old it was the custom for boys to begin to accompany their parents—and at that age our Lord accompanied his parents.

The feast of the Passover continued seven days, during which time unleavened bread was eaten. The parents of Jesus fulfilled the days of the feast—that is, they remained seven days in Jerusalem, and then began to return homewards. There was a large company of people returning to Nazareth, distant about seventy-six miles from Jerusalem. The parents of Jesus at first supposed that the child was with some of their friends, until evening came—they sought him, and found him not. They returned with heavy hearts to Jerusalem, and found him in the temple. Altogether they had not seen him for three days; they had gone one day's journey and returned during another day, and they saw him again on the third.

What was Jesus doing in the temple? He was sitting in the midst of the teachers. These teachers were men learned in the scriptures, who explained them to the people—but they were not in general pious men. Was Jesus teaching the teachers? Far from it. He was listening to them—for it was the custom for these teachers to instruct the young people, asking them questions, and answering their inquiries.

But we naturally wonder why Jesus did not inform his parents of his intention to remain longer in Jerusalem. No doubt he knew that it was his heavenly Father's will that he should not tell them, for he would not have caused them any useless sorrow. Probably God wished to remind Mary by this circumstance, that her Son had come into this world to do a great work, and that she must expect to find him continually engaged in it. All parents ought to be ready to give up their children for God's service, and to part with them to a distance, even as missionaries in a foreign land, if it be God's will. When the mother of the famous Wesley was asked, whether she was willing to part with her two sons, to go as missionaries to America, she answered, "Had I ten sons, I would rejoice that they should be so employed."

Mary gently reproached her son with having caused her and Joseph so much anxiety, (verse 48.) Accustomed no doubt to the most affectionate behavior from him, she was surprised at any conduct that appeared unkind.

Our Lord answered, "How is it that you sought me? Don't you know that I must be about my Father's business?"

This reply was full of the dignity that belonged to him, as the Son of God. In his obedience to his mother on other occasions, he set an example to all children, but in his conduct on this occasion, he acted as became the King of kings and Lord of lords.

But what was the business which our Savior said that his Father had given him to do?

We can discover what it was from other parts of the Scriptures! What did Jesus come down from heaven for? Was it for his own pleasure? No, it was to do his Father's work. This work was the salvation of sinful man. In order to accomplish this salvation, he fulfilled the law that we have broken, and suffered the punishment due to us for breaking it. He began to fulfill the law, as soon as he came into this world. While yet a child of twelve years old, he was intent upon his great work. Therefore he said to his parents, "Don't you know that I must be about my Father's business?"

Has God sent us on any business? Yes! He has appointed to each of us a work to perform. A glorious work it is—a work in which angels are always engaged, and of which they are never weary. It is not to accomplish our own salvation. That work Christ has done for all who believe in him. It is to promote the glory of God our Father. Yet who that looked around him and observed men's actions, would imagine that they had this work to do? What are the things about which men seem most anxious? Does not each seem to say, by his conduct, "How shall I please myself?" or "How shall I enrich myself?" or "How shall I become famous?" How few behave as if their chief desire was to please God! Yet is it not very sinful to be careless about pleasing him, who sent his Son to die for us? When that excellent minister, Dr. Payson, was on his dying bed, he said, "Oh how often have I begun the day thinking, 'How shall I please myself?' instead of 'How shall I please God?'"

Yet Payson had led a very holy life, and God had converted many sinners by him; but when a Christian is dying he often sees his actions in a light in which he never saw them before. O that every one of us, now that life is before us, may seek to do our Father's business; for we know not how soon we may be called to render an account of the use we have made of our time upon earth.

January 27

Matthew 3:1-6. John preaches in the wilderness.

We hear nothing of John the Baptist during his youth, excepting that he was pious, and lived much in the deserts. When he was about thirty years old, he began to preach. He did not, however, go to the cities, but remained in the wilderness.

We may wonder how he found a congregation there. Probably his singular habits and his holy life had caused him to be much spoken of. He was clothed in a manner unlike other people; for he wore a sort of cloth made of coarse camel's hair, and a leather belt; and he ate locusts—little insects, about an inch long, which are fit to eat; he fed also on honey, which is abundant in the woods and among the rocks of Judea. Men went into the wilderness to see him, and these, bringing back a wonderful report of him, induced others to come, until at length crowds were collected to hear his sermons. God can easily draw people to hear his faithful ministers, if he wills. No doubt John was rejoiced to behold such multitudes of people, for he longed to point them all to the only Savior.

What was the subject of his first sermons? Repentance! What is repentance? Is it change of conduct only? No! people who have never repented, sometimes reform their lives. A person may see it to be his interest to lead a better life, and for that reason he may amend. Is it sorrow for sin? Sorrow is part of repentance, but there is a sorrow that is not repentance—sorrow for the consequences of sin is not repentance. Saul, the king of Israel, was sorry when he heard he had lost his kingdom by his disobedience, but he was not sorry for his sin, only for his punishment. True repentance is a change of mind and heart. A man who really repents, feels grieved because he has offended God, and he longs to serve God better in time to come.

Can a person change his own heart? It is impossible; therefore we know that repentance must be the gift of God. Yet John told the people to repent, because he knew that God was willing to bestow repentance.

The chief object of John's ministry was to announce the coming of the Lord. This he did when he said, "The kingdom of heaven is at hand." No doubt he explained to the people the meaning of this declaration. We may understand its meaning by comparing it with other parts of Scripture. When Satan tempted our first parents to eat the forbidden fruit, he set up his own kingdom upon the earth; he became the god of this world. But God sent his Son to dethrone Satan, and establish his own kingdom. As soon as a sinner believes in Christ, he passes into the kingdom of heaven—or the kingdom of Christ. Paul, in his epistle to the Colossians, speaking of the Father, says, "Who has delivered us from the power of darkness and has translated us into the kingdom of his dear Son."—Col. 1:13.

John the Baptist was like a herald who proclaims the approach of a glorious monarch, or like a pioneer who prepares his way through a desert. He knew that unless men repented of their sins, they would not receive the Savior with gladness. He did not preach in vain. Many felt convinced of their sins, and anxious to be cleansed from their guilt and pollution; then they were baptized in Jordan, confessing their sins.

But could the waters of Jordan cleanse their souls? The waters of all the rivers in the world could not wash out one spot from the soul! Why then were they baptized? It had long been the custom for the Jews to baptize heathen who had forsaken idols for the worship of the true God. But John baptized the Jews, as a testimony that they also needed purification. At length he pointed to Jesus and cried, "Behold the Lamb of God who takes away the sins of the world." It is the blood of that Lamb which cleanses from sin—and that blood alone. The believers in heaven are now clothed in pure and spotless garments. But was it baptism that made them white? Hear what the Scripture says, "These are those who came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb."—Rev. 7:14.


www.gracegems.org/
Our literature is public domain—use it in any way you desire.
No monetary donations accepted. "Freely you
have received, freely give." Matthew 10:8

January 28

Matthew 3:7-12. John warns the Pharisees and Sadducees.

Among the people who came to hear John preach in the wilderness, were many of the Pharisees and the Sadducees. Curiosity drew them to hear that famous preacher. It will be well to stop a moment to inquire into the character of these men. They were called Pharisees and Sadducees, not because they belonged to foreign nations, (as we call some people French and some English,) but because they had particular opinions on religious subjects; they belonged to two sects among the Jews.

The Pharisees professed to observe all God's laws concerning sacrifices, tithes, and ceremonies, and also many other laws which men had made; and they thought that by doing these things they would be worthy of places in heaven. Yet all the while their hearts are still full of the love of pleasure, or of money, or of selfishness! Such was the character of the Pharisees.

Are there any Pharisees in these days? There are none of us who do exactly the same things as the Pharisees did, but there are many who have the same kind of human righteousness—they wish to be religious, or at least to appear religious, and therefore they read the Bible, go to church, take the sacrament; and they think they are the better for these works, while their hearts are still full of the love of pleasure, or of money, or of selfishness. There is only one way of salvation—it is by believing in Jesus Christ; when we believe in him, our sins are forgiven on account of his sufferings, and our hearts are made holy by his Spirit. Are there any of us who are endeavoring to deceive God by a little outward service? Let us give up the vain attempt—God will not be mocked; unless we really wish to forsake all our sins, we are hypocrites, like the Pharisees.

But who were the Sadducees? They were unbelieving men, proud of their learning, and who thought themselves much wiser than common people. They believed that there were no angels nor spirits, and no rising again of the dead; and they sneered at those people who believed all the wonderful things written in the Bible. They only professed to believe the first five books of the Bible, called the books of Moses. Are there any Sadducees now? Alas! there are too many who resemble them. Such people are called infidels, or deists. They have written many wicked books for the purpose of turning the Bible into ridicule. Their writings are poison to the mind, and they have destroyed many souls. There are numerous proofs that the Bible is the Word of God. To mention only one or two; behold the desolation of Jerusalem and the scattering of the Jews—according to God's prophecies.

When these self-righteous Pharisees and scoffing Sadducees came to hear John preach—was he afraid of them, because they were rich and learned? Did he preach elegant sermons to please them? No! he spoke plainly and faithfully to them. He said, "You brood of vipers!" He called them the offspring of the serpent—or the children of the devil! He said, "Who has warned you to flee from the wrath to come?" He knew that because they were rich and learned, few would dare to warn them of the wrath to come—therefore out of love to their souls, he warned them. He did not tell them there was no hope for them, but he told them there was no time to lose. He knew that when he called them children of the devil, they would answer in their hearts, "We are the children of the pious Abraham, not of the devil; we have Abraham to our father."

When ministers are preaching the truth, people are very apt to be making some excuse in their hearts. John told the Pharisees that they would not be saved because they were the children of Abraham according to the flesh, for God could make the stones into Abraham's children; and God soon did make the Gentiles, whom the Jews despised as though they had been stones, into the children of Abraham in the spirit.

Then John told them of their dreadful condition, while they were bringing forth bad fruit, or doing evil works. The axe, as it were, was ready to hew them down! Could we see death and judgment as near as they really are, we would tremble at the thought of continuing in sin!

Luke tells us in his gospel, (3:15,) that many people began to think that John was, perhaps, the long expected Savior—that is, the Mesiah, or the anointed one. Did John wish them to think this? No! he wished no glory for himself; he said that his baptism was nothing compared to that which Jesus would bestow. John could wash the body with water as a sign of repentance, but Jesus could wash the soul with the Holy Spirit—Jesus could even cleanse it, as by fire. There is nothing cleanses like fire; water cannot cleanse the dross from the gold—but fire can. The Spirit of Christ can consume our sins—as fire consumes dross.

Then John showed the terrible consequences of not believing in this Savior. He compared Jesus (v. 12) to a thrasher, who separates the wheat from the chaff. We are accustomed to hear of the meek and gentle Savior—and so he is, for he wipes away the tear of the penitent, and binds up the wound of the broken-hearted. But he is also the holy Jesus—he cannot bear proud sinners, and at the last day his wrath against them will be so terrible, that they will call upon the rocks and mountains to hide them from the wrath of the Lamb! (Rev. 6)

January 29

Luke 3:10-14. John instructs various classes in their duties.

We have seen that John the Baptist was a very faithful preacher, one who spoke to the rich as well as to the poor of their sins. But we do not hear that the Pharisees and Sadducees took warning from his sermons—yet there were some people who did. The people (that is, the common people—as they are called) said, "What shall we do, then?" What did they mean by this question? Did they mean, "What shall we do to be saved?" No, that was not the question. We read, in the Acts, of a penitent jailer who said to the apostle Paul and his friend Silas, "Sirs, what must I do to be saved?" And they replied, "Believe on the Lord Jesus Christ, and you shall be saved." (Acts 16:31.) No doubt John would have answered the people in the same manner, if they had asked him the same question; he would have said, "Believe in him who comes after me."

But the people did not ask this question. John had just been exhorting them to bring forth fruits worthy of repentance, and had been telling them that every tree that brought forth bad fruit was cast into the fire. By fruit, you well know that he meant good works. John wanted the people to show by their conduct that their repentance was sincere. It must have gladdened his heart, when, after his sermons, they came to inquire what good works they ought to do.

It is a good sign when people ask questions about their duties. John, by his answer, shows us what was the chief sin of the people. He said, "He who has two coats, let him impart to him that has none, and he who has food let him do likewise." The chief sin of the people was covetousness! These people were not all rich. Covetousness was the sin of the poor, as well as of the rich. As we read in Jer. 8:10, "Everyone, from the least, even to the greatest, is given to covetousness."

Is this sin still very common? It is. People's hearts are still wrapped up in their property—their money, their clothes, their houses, their furniture, or their lands, whether they have little or much. People are so fond of their property that they are reluctant to part with any of it. But the word of God tells us that we should be ready to give—that we should even labor that we may have something to give. (Eph. 4:28; Acts 20:34, 35.)

Perhaps it will be asked, "Is it wrong to have two sets of clothes?" No! the expression "two coats," need not be taken literally. What then does it signify? That those who have more than enough for themselves, ought to give to those who have less than enough. The Scriptures do not forbid our saving against old age or sickness; but they command us to give to those who are in need. God will never allow any one to languish in distress through following this command; he will raise up friends for them in the time of need. "Blessed is the man that considers the poor." (Ps. 41:1.) Cast your bread upon the waters, for you shall find it after many days. (Eccles. 11:1.)

There was a poor servant who gave all her money to her destitute parents; she was overtaken by sickness early in life; she became unfit for service, and had no means of support; but God put it into the heart of Thomas Scott to take her into his house, and, though not rich himself, with the aid of some of his friends, he gladly supported her all her days, thinking it a blessing to have so pious a person in his family. Where could she have passed her life in greater peace than beneath the roof of this faithful minister?

If young people spend their money in pleasures, in fancy clothing, or in useless things, there is no promise for them to depend upon. But if they delight in giving to the poor for God's sake, they shall never be forsaken!

The publicans also asked John what they must do. These publicans were not like the publicans of these days; they did not keep public-houses; they collected the public taxes for the Romans. Their chief sin was DISHONESTY. They made people pay more taxes than the government required, and by their trickery they enriched themselves. In most trades and employments there is some temptation to dishonesty, and many people think that they may do whatever it is the custom to do. Let each of us inquire, "Is there anything I do in my employment, that I wish to conceal from my master—or my customers?" That practice is dishonest, however common it may be. If you really repent, you will stop being dishonest—though others should call you over strict and precise, and even try to injure you—because your conduct is a reproach to them.

Some soldiers next inquired what they must do. Does it surprise us to find that even soldiers had been moved by John's preaching? War is a terrible calamity. Were all men true Christians, there would be no war; yet John did not tell the soldiers to stop being soldiers, for the guilt of unjust wars lies rather upon those who begin and continue them—the kings and rulers—than upon the men who are hired to fight. John warned the soldiers against the sins most common in their profession. One of these was violence; the soldiers were apt to take things away by force—therefore John said, "Do violence to no man." They were also accustomed to accuse others falsely before the judges, perhaps for the sake of bribes; therefore he said, "Nor accuse any man falsely." They were also disposed to be discontented with their pay; therefore he said, "Be content with your wages."

Would we like to inquire of John the Baptist what we ought to do? He would not give us all the same answer—he would point out different duties to us according to our places in life—such as servants or masters, parents or children—or according to our trade or profession.

But need we wish that John the Baptist were risen from the dead, that he might instruct us? Let us look into the epistles of Paul and Peter, and we shall find directions to servants and masters, to parents and children. Servants are directed to be meek, honest, and submissive; masters to be just and kind; children to be obedient and respectful. Parents are commanded to bring up their children piously, and not to provoke them to wrath. Young men are instructed to be sober-minded; young women to be keepers at home. Older men and women are warned against the love of wine. (See the epistles to Titus, and to the Colossians, and the first epistle of Peter.) Thus we are all set on our guard against the temptations of our age and station in life.

No doubt if people had come separately to John, he would have given still more particular directions. Each of us has some particular sin into which he is very apt to fall—one is most disposed to anger—another to vanity—another to envy—another to idleness—and another to gluttony.

We never deserve heaven by leaving off our sins; it is Christ who has purchased heaven by his blood to bestow it on those who believe in his name. But if we do really believe we shall bring forth good fruit—and forsake our sins. It is God alone who can change our hearts—but we must not wait until we feel right feelings, before we begin to act right. We must avoid everything that we know to be wrong, and entreat God to overcome the evil feelings of our hearts, (which we cannot subdue,) and to enable us to do that which is pleasing in his sight.

January 30

Matthew 3:13-17. The baptism of Jesus.

One of the most wonderful events ever transacted on this earth is recorded in this passage.

We behold the Son of God in great humility coming to be baptized by John, as though he had been a sinner—and we behold the Everlasting Father and the Spirit, honoring him with unspeakable honor. Well might John be surprised to see the Son of God apply to him for baptism! He objected to baptizing one so much greater than himself, saying, "I have need to be baptized by you, and do you come to me?" It appears, therefore, that John knew who he was; yet we read in John's gospel (1:33) that he knew him not; God therefore must have made John know him at the time of the baptism. It may appear strange that John would not have known him, as Elizabeth, his mother, was the cousin of Mary, the mother of Jesus; but then we must remember that they had been brought up in distant parts of the land. God had wise reasons for not permitting them to be known to each other until this time. If John had known Jesus before as a relative, it might then have been supposed that he had been deceived by Jesus—but since that he had never seen him, no deception could be suspected.

How full of reverence and humility were John's words—"I have need to be baptized by you,"—baptized, not with water, (for Jesus baptized none in this manner,) but with the Holy Spirit and with fire. The angel had declared that John would be filled with the Holy Spirit, even before his birth; still John felt his need of the Savior's baptism. Does not this teach us that we all need this baptism continually? Though we have been baptized with water, though we have even undergone a change of heart, yet still we need fresh supplies of the Holy Spirit. If we feel our need, we shall come often to Jesus, that he may baptize us. Blessed Jesus, we have need to be baptized by you!

What was the Savior's reason for coming to be baptized? He condescends to explain it—"Thus, it is necessary for us to fulfill all righteousness." It was necessary that Jesus, when he was a man, should be baptized, for he came to do all God's commands, that by his obedience many might be made righteous. Whom did our Savior mean by us, when he said, "It becomes us to fulfill all righteousness?" Himself and John. It was necessary that John should do the will of God, and baptize him whose shoes he was not worthy to untie. True Christians feel their unworthiness to do anything for their Master, but this feeling ought not to hinder them from doing God's work; for they would not be fit to do it, unless they felt their exceeding sinfulness.

Immediately after the baptism, the Savior came out of the water. We find in Luke's gospel, what he was doing as he came out; he was praying! When sinners were baptized, they confessed their sins; but he had no sins to confess.

After he had humbled himself by being baptized, his Father exalted him by sending the Holy Spirit down upon him, and by declaring, "This is my beloved Son, in whom I am well pleased."

What must John the Baptist have felt when he beheld this scene! Here were no terrors like those on Mount Sinai; here were no thunders nor lightnings; no blackness, and darkness, and tempest—all was light, and peace, and love. It is wonderful to think, that a mortal man would have been permitted to witness such a display of the divine glory. But as John was appointed to direct men to the Savior, it was right that he should receive the strongest proof of his being the Son of God. And could he have received stronger proof than he did receive on the banks of Jordan? Impossible.

What exceeding love is expressed in the words, "This is my beloved Son, in whom I am well pleased!" This declaration must have comforted the heart of the man of sorrows—though the world hated him, he knew the Father loved him. Would it comfort us to think the Father loved us, and was well pleased with us? If we believe in Jesus—he does love us, and is well pleased with us for his sake! All believers are "accepted in the beloved!" What sweet words are those! They have sustained the people of God in a dying hour. How could any man bear the thought of entering God's presence, were it not for the assurance that the Father will receive him in the name of his own beloved Son!

January 31

Matthew 4:1-7. The temptation of Christ.

We have read of the great honor that Christ received at his baptism. Immediately afterwards, he was exposed to terrible sufferings and temptations. It is God's method often to prepare his people for great sufferings, by granting them great consolations beforehand. Jesus was "led up by the spirit into the wilderness to be tempted by the devil." He fasted forty days and forty nights. He was alone amid the wild beasts of the desert; as it is written in Mark 1:13, "he was with the wild beasts." This wilderness was probably the same as that through which Moses led the Israelites. We are told in Deut. 8:15, what kind of a place it was; a place "wherein were fiery serpents, scorpions, and drought, where there was no water." The prophet Jeremiah calls "it a land of deserts and pits; of the shadow of death, that no man passed through, and where no man dwelt," (2:6.) But what was more terrible than all, when Jesus was there, Satan came to assail him with temptations. He had just heard the Father's voice; he had just been anointed by the Holy Spirit! Behold him now in this horrible place, with his more horrible enemy, Satan.

Now observe, that it is said that he was led up by the Spirit. It was his Father's will that he should meet Satan as an enemy in battle. He had come into the world to destroy his works, and to bruise this serpent's head, according to God's threatening to Satan in paradise. "The seed of the woman shall bruise your head." Satan probably hoped to overcome Jesus, as he had overcome Adam and Eve; but though he could not overcome him, he did give him pain; for it is written, concerning Christ, "He suffered being tempted," (Heb. 2:18.) It will be very interesting for us to consider his temptations, especially as Satan still offers the same temptations to Christ's people that he once offered to Christ himself. These temptations will show us how he tries to draw away those who have escaped from his chains.

The world in general are led captive by him according to his will; he finds it easy to keep them in his power; but O! what pains he takes to regain his sway over those who have left his service!

Let us consider the first temptation that he offered to our Savior. He said, "If you are the Son of God, command that these stones become bread." Observe the time at which he made the proposal; when Jesus was hungry. Why did Jesus refuse to turn the stones into bread? Because his Father had engaged to provide him with bread; therefore he needed not to use his divine power in supplying his own needs.

Satan often attacks the people of God in times of deep affliction. When they are severely diseased, or when their children are dying, or when they know not how to provide themselves with food, or when they are disappointed or unkindly treated; then the malicious fiend insinuates hard thoughts of God into the mind. He would gladly make them believe that God has forgotten them, that their troubles will never end, that there is no way of escape, and that they must try to help themselves, even by some wrong means. If there seems a way of helping themselves by doing something not quite upright, not quite open, or honest, not quite according to the commands of God, Satan advises them to take that way, assuring them, that if they are too conscientious, they will never get out of their difficulties.

But how did our Savior overcome this temptation? He referred to the word of God, and answered from Deut. 8, "Man shall not live by bread alone, but by every word that proceeds out of the mouth of God." What is the meaning of this passage? It declares that the word of God is more than bread; bread cannot keep us alive, when God chooses that we shall die; but God can keep us alive without bread, when He chooses that we shall live. We know also that God can make us happy in the greatest affliction; but nothing can make us happy, if God wills that we shall be unhappy. Have we not seen people miserable in the midst of abundance, and happy in the midst of pains and losses? Let us never listen to Satan's wicked counsel, when he would induce us to sin that we may escape from suffering. He is deceiving us. When the sin is committed, we shall find ourselves in a far worse case than we were before.

The second temptation was exactly the opposite of the first. Satan took Christ to the pinnacle, or high tower of the temple in the holy city of Jerusalem. He there tried to deceive him by quoting Scripture; he referred to a passage in Ps. 91, "He shall give his angels charge concerning you;" but he left out the words, "To keep you in all your ways." Yet these are very important, and ought not to be left out. God will command his angels to guard the Christian from harm in all his ways, that is, in all the ways in which he ought to walk. Had Jesus cast himself down from the temple, he would not have been walking in God's ways, but in Satan's ways.

This is the manner in which Satan tries to deceive the Christian, when he sees him full of confidence in God. He then tempts him to presumption—he would persuade him that he need not watch and pray, but that he may go into worldly scenes, and receive no harm. He says to him, "Has not God promised to keep you from falling, and to preserve you to his heavenly kingdom? Has he not said, 'I will never leave you nor forsake you?'" Thus he perverts the word of God.

This is a very dangerous moment for the Christian. Let him then remember what his Lord replied to Satan; these words from Deuteronomy, "You shall not tempt the Lord your God." We tempt God to forsake us, when we thus presume upon his promises. The apostle says, in 1 Cor. 10, "Let him who thinks he stands take heed, lest he fall." We have heard of Peter's sin—he ventured to follow Jesus into the palace of the High Priest, and to warm himself among the ungodly servants, thinking that he could never deny his Master; thus he tempted the Lord, and he did deny him.

What dangers there are on the right hand and on the left! One moment we sink into distrust; the next, soar into presumption. Let us watch and pray, that we enter not into temptation!

FEBRUARY 1

Matthew 4:8-11. The third temptation of Christ.

Though Jesus had resisted two temptations, satan was not dismayed. Here we have an instance of the persistence of our great enemy. Though he may have failed in one attempt to injure us, he will make another, and sometimes he succeeds better the second time than he did the first.

Balaam resisted the first temptation, and refused to go with Balak's messengers; but he was tempted a second time, and then he yielded. The man of God from Judah refused the invitation of Jeroboam, but was enticed by the solicitation of the old prophet. satan was not discouraged when Job was patient under his first trials—he asked God to permit him to assault him again; but that second time he still failed to tempt Job to curse his God. We ought to learn, from these facts, to be very watchful after we have overcome one temptation, and to be ready for another attack.

There is one circumstance in the third temptation which may surprise us. satan proposed a more glaring sin to our Lord than he had proposed before; for it is a much more glaring sin to fall down and worship satan than to turn stones into bread, or to run unnecessarily into danger. How could satan suppose that when Jesus had refused to commit those sins, he would consent to so flagrant a transgression as worshiping the devil? Perhaps he saw that it was vain to try to deceive our Savior; therefore he declared his purpose, and hoped to persuade by the greatness of the bribe. He had not offered him such a reward before, as the kingdoms of the world—he had ruined the first Adam by promising him a reward for disobedience, and he hoped to ruin the second Adam by the same means.

What is that character of the kingdoms of the world which satan displayed before our Lord?

It may be divided into three principal points—pleasure, profit, and praise—these tempt men to forsake God's service. It is not true that satan can give them to whom he will. When satan offered them to Christ, he offered what it was not in his power to bestow. In saying that he could bestow them, he acted in his own character of a liar and the father of lies. It is, however, true, that God often permits the servants of satan to enjoy the vain delights of this world—thus we read in the Psalms, that the wicked are often in prosperity.

How did Jesus overcome the last temptation? By the word of God, which is the sword of the Spirit. He spoke openly to satan, and declared that God had commanded that men should worship him alone. He did not dispute with the tempter, or tell him that the world was not his to bestow, or that it was a perishing portion, but he simply appealed to the command of God. Thus we are taught how to meet satan's temptations. We ought not to stand questioning; but we should remember the command of God, and not take any step in life, or follow any course which will lead us into sin. How many warnings are there in the Scriptures against the love of the world, its pleasures, its profit, and its praise! This is what the Scripture says of worldly pleasure, (1 Tim. 5:6,) "She that lives in pleasure, is dead while she lives."

One of our most faithful female missionaries, Mrs. Judson, was first awakened when a vain and worldly girl, by reading this sentence. Afterwards she went to the East, and suffered great persecution for the truth's sake, and now she is with God, drinking rivers of pleasure at his right hand. And what does the Scripture say against the love of profit, or of money? 1 Tim. 6:10. "Which, (that is, money,) while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows."

Now hear what is said of those who seek human praise. We read in John 12:42, 43, of some who believed in Christ, and yet would not confess him, lest they would be put out of the synagogue; "for they loved the praise of men more than the praise of God."

satan will offer these things to our acceptance, (not all of them, but little portions of them,) upon condition that we worship him, that is, do his will in some respect; for he cares not for knee-worship; he knows that we are really the servants of him whom we obey, and not of him whom we call Master. May the Lord give us grace to resist, through our Captain, who has overcome, and has sat down upon his throne.

How soon the blessed Savior found obedience to be sweet! The angels came, and fed him. Thus God will more than make up to us, even in this life, all we give up for his sake. When he has filled our hearts with the peace which passes all understanding, we shall not regret the loss of any earthly thing!

February 2

John 1:19-34. The record of John concerning Christ.

During the time of the Lord's temptation, John was preaching in the wilderness. Many supposed he was the promised Savior; for though he did no miracle, (John 10:41,) he was evidently a very wonderful prophet. There were in Jerusalem seventy chief men, who met together to consult about public matters, and who were called the council, or the Sanhedrin. These Jews were proud and unbelieving. They sent a company of priests and Levites to ask John who he was, probably supposing that he would readily answer people who filled holy offices, especially as he himself was a priest. But he did not wish men to honor him, and he plainly told these priests he was not the Christ. Then they wanted to know whether he was Elijah; for Malachi the prophet had declared that Elijah would come before Christ came, (4:5, 6.) But though John had come in the spirit and power of Elijah, he was not Elijah himself. The priests then asked him whether he was that prophet. What prophet did they mean? They meant to ask whether John was any one of the old prophets risen from the dead. He declared that he was not, and then told them who he was—A voice crying in the wilderness. But these priests were not satisfied with the answer—they wanted to know why he baptized, as if he were some great person, and had great authority. As they were of the sect of the Pharisees—those formal self-righteous people—they must have been much offended with John for having once called them a generation of vipers. John took this occasion to praise the Lord Jesus, and to speak of his greatness. He even told them that he stood among them, though they knew him not.

The next day John was able to point out the unknown Savior to the people who surrounded him; but we are not told whether these priests were still near or not. How remarkable is the name by which he called his Lord! "The Lamb of God." Why did he give him this name? Was it because he was meek and gentle? Not chiefly for that reason; but because he was to be sacrificed for the sins of men. A lamb was offered up at the temple every morning and evening; its blood could not take away sin; but there was a Lamb whose blood could take away the sins of the world!

Consider how immense the sum of the sins of the world must be! The sins that one of us commits in one day are very numerous. If all our proud thoughts could be known, and all our rebellious feelings against God could be exposed, how vast would be the amount! But consider what millions of millions of men have lived on this earth; what treachery, what blasphemy, what murders, what idolatry, have defiled it in every place, at every moment. Yet all these multiplied crimes Jesus can take away; so great is the power of his blood. O that all the world would come to the Lamb of God, that they might all be cleansed from their innumerable transgressions.

February 3

John 1:35-42. Andrew leads Simon to Christ.

It was with great delight that John the Baptist pointed sinners to the Savior. He had no greater joy than to see men leave him to follow Christ. On one occasion he saw the Lord, probably at some distance from the place where he stood, and he pointed him out to two of his disciples; for John had disciples, or people who followed him to learn his doctrine. He was more pleased that they would follow the great Master, than that they would stay with him. Behold in John the spirit of true religion! The faithful minister does not wish to be admired himself, but tries to persuade all to admire Christ.

Who were these two disciples? One of them was called Andrew—but we are not informed of the name of the other. Perhaps the other was that John who was afterwards called the disciple whom Jesus loved. One reason for thinking so is, that he wrote this account, and it is usual with him not to mention his own name, when he refers to himself.

It signifies little, however, to us, what were the names of these disciples. Let us imitate their blessed examples. See them following Jesus. At first his back was towards them; but he knew well they were following him, and soon gave them kind encouragement. He said, "What do you seek?" They replied, "Master, where are you staying?" It was not from curiosity they desired to see his abode, but that they might know him and converse with him. How sweet were the hours which they spent with their Savior in his lowly dwelling, his cottage in the wilderness!

Would he welcome us, as he did those disciples? Yes; he says to us, as he did to them, "Come and see." Are we willing to go? Do we desire to know him, and to taste his grace? He will meet us in secret prayer, and make himself known to our hearts. But does he ever find us in prayer? or are we so taken up with the world, that we have no time to seek the Lord?

Let us observe the conduct of one of these disciples after he had found the Savior. "He first found his own brother Simon." How anxious he was to bring his dear brother to the knowledge of his precious friend! He tells him what a treasure he himself has found, and invites his brother to share it. Are we acting thus? Are we trying to persuade our family and our friends to come to Christ? What pains some have taken to bring brothers or sisters to Christ! they have sent them letter after letter—they have visited them in sickness; have persuaded them to hear faithful ministers—have prayed without ceasing to bless their efforts. David Nasmith, the founder of town-missions, sent a letter every week to his ungodly brother, until at length he brought him to Christ.

As soon as Simon approached the Savior, he received encouragement. Jesus gave him a new name, to describe the new character he would bear. He called him Cephas, or Peter, which the one in Hebrew, and the other Greek, signifies "a stone."

And why was Simon to be called "a stone?"

The Lord intended to build a great temple of living stones, that is, of believers, and he chose Simon to be one of the foundation-stones. He purposed to make him a great preacher, so that many would believe through his word, and thus be built upon him; therefore he compared him to a "stone."

The scriptures declare that the saints "are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building fitly framed together grows unto a holy temple in the Lord."—Eph. 2:20, 21.

Jesus knows each of us as well as he knew Simon. He knows whether we are living stones in this glorious temple, or whether we are like the rubbish lying round the building, to be swept away when it is finished.

February 4

John 1:43 to 51. Philip leads Nathanael to Christ.

It is very interesting to know how holy men were brought to the knowledge of Christ. In this passage we have an account of the means by which Philip and Nathanael were first led to their Savior. Jesus himself found Philip, and said, "Follow me." Have we heard the voice of Jesus thus speaking to our hearts? He does thus call to us from heaven. May we have grace to reply, "Lord, I will follow you." When David heard the Lord say, "Seek my face," he replied, "Your face, Lord, will I seek." (Ps. 27.)

Philip acted as Andrew had done before; he endeavored to persuade his friend to come to Jesus. He behaved openly and frankly to Nathanael; he did not conceal from him that the Lord he had found was called Jesus of Nazareth. Nathanael was prejudiced against Nazareth because of the bad character of its inhabitants, and naturally exclaimed, "Can any good thing come out of Nazareth?" Philip did not stop to argue with him, but said, "Come and see." He was full of hope that the same word which had such power with him would convince Nathanael also. Philip sets us an example how to behave to our relations and friends. It is better to say, "Come and see," than to argue much with them. Let us try and persuade them to read the Bible which has taught us to pray to that God who has had mercy on us. If we can only induce them "to come and see," to apply to the Lord themselves, we may feel sure that they will be brought to the knowledge of the true Savior.

With what great kindness did the Lord treat Nathanael! He knew that he had doubts, and he removed them. He did this in a very remarkable way. When he saw him coming he described his character. "Behold an Israelite indeed, in whom there is no deceit." By saying this, he showed Nathanael he was acquainted with his secret thoughts. He declared that Nathanael was a sincere man—this was great praise. Jesus had seen many hypocrites, but he had seen few sincere people.

It is very uncommon to be sincere. Most people think they are sincere. They will say, "Though I do not pretend to be religious, yet I am not a hypocrite—I am sincere." But these people deceive themselves. Let us consider what it is to be sincere. It is to be really anxious to find out our sins, and to forsake them. The sincere man says, with David, "Search me, O God, and know my heart—try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting." Ps. 139:23, 24. The sincere man desires that every evil thought may be taken away; he longs to have his heart cleansed; therefore he is often in prayer to God, confessing his sins. As soon as he suspects that any of his practices are wrong, he inquires whether they really are sinful; and if he finds they are contrary to God's word, he forsakes them, however much he may lose by giving them up. Is this a common character? Is this our character? Do we thus walk with God? Does Jesus say of you or me, "Behold an Israelite indeed, in whom there is no deceit?"

Nathanael was surprised to find that Jesus knew him, but he was more astonished still when he discovered that he had seen him under the fig-tree. No doubt he had been confessing his sins beneath the shade of a thick fig-tree, where no human eye could see him. God had answered his prayers, by leading him to the Savior. Nathanael could no longer doubt; he acknowledged Jesus to be the Son of God, the King of Israel.

Then Jesus promised that the day would come when he would see angels ascending and descending upon the Son of man. To what day did he refer? Was it not to the day when he will come again in the glory of his Father with all his holy angels? Both his enemies and his friends will then perceive that he is the Son of God. Every eye shall see Him, (Rev. 1.) Some shall wail when they see Him whom they despised and neglected, sitting on the throne of judgment; but some will rejoice when they behold Him to whom they often prayed under fig-trees or in closets, sitting on his throne of glory amid ten thousand times ten thousand angels. Are there any here who often pray to Christ in secret? Is it not a comfort to you to think that he sees you, and that he will acknowledge you as his children at the great day?

February 5

John 2:1-10. Jesus turns water into wine.

The Lord Jesus began his ministry by a miracle. Several of his disciples beheld this display of his power. It is probable Nathanael was one of them; for though he is not mentioned in the list of the twelve apostles, it is generally supposed that Bartholomew, the apostle, was the same person as Nathanael.

When Jesus had been three days in Galilee he went to a marriage feast. It is plain, therefore, that there are some feasts to which it is not sinful to go. We are sure, however, that Jesus would not have gone to a feast where there was profaneness, drunkenness, or rioting; nor would the newly-married have invited such a holy guest, if they had intended to give an unholy feast. Wine was the common drink of the land of Canaan, and was not so strong as the wine used in this country, which is mixed with brandy. As grapes grew in the fields of Canaan, wine was so cheap that even poor people could afford to drink it. It is probable that the newly-married were poor, because Jesus himself, as well as his disciples, was poor, and he had not yet become celebrated as a prophet. Poverty may have prevented them from providing sufficient wine for the company.

When the supply was exhausted, the mother of Jesus spoke to him as if she expected her son to provide more wine by a miracle; she said, "They have no wine." The Lord's answer may appear disrespectful, but it was not so. In the Eastern countries "woman" is as respectful a title as "madam" would be here; and even princesses are thus addressed. When Jesus said, "Woman, what have I to do with you, my hour has not yet come;" he meant to show his mother, that though he had obeyed her commands in common things, he could not be directed by her in his heavenly Father's business. He had told her this when he was a child, and was found by her in the temple. The Roman Catholics, therefore, much mistake when they entreat Mary to command her Son to bestow blessings on them.

And do not we also mistake when we venture to dictate to Jesus?—when we think he ought to give us any blessing, or remove any affliction? When we thus think in our hearts, let us hear Jesus addressing us in these words—"What have I to do with you; my hour is not yet come." Perhaps He may intend to do what we desire; but we must not hasten him, his own time is the best.

The mother of our Lord still expected that her Son would do some wonderful deed, and she said to the servants, "Whatever he says to you, do it." This was a safe command to give. We may say this to each other at all times. "Whatever he says to you, do it."

You know that the Jews had many customs about purifying or washing themselves—some of these customs were commanded by God, and some were invented by men. They always kept large jars for water in their houses. These jars Jesus desired the servants to fill; they obeyed without questioning, and even drew out the water to hand to the ruler of the feast, without knowing what they presented. The jars were filled to the brim, so that it was certain that no wine could be added secretly to the water.

The ruler of the feast was a man who had the management of it entrusted to him by the bridegroom. He was surprised to taste such excellent wine, and calling the bridegroom, expressed his surprise that he would have kept the good wine until the last, when men usually give the best wine first, as the flavor is most relished at the beginning of a feast. In this speech the ruler bore witness, without intending it, to the excellence of Christ's works, and gave his testimony to the perfection of the miracle.

How benevolent a miracle this was! It showed forth Christ's tender concern for our comfort even in the smallest matters; though he would not turn the stones into bread to satisfy his own hunger, he turned water into wine to supply the guests at the marriage feast. But his chief purpose in working this miracle was to show forth his glory as the Son of God, that his people might believe in him to everlasting life. He can bestow upon us that wine which will make our hearts glad throughout eternity.

All who come to him will find reason to say, "You have kept the good wine until now." It is his method to keep the best things to the last—but it is Satan's method to do the reverse. The children of this world have their best things first. They find life grow darker and darker as they advance; their youthful days are their happiest, (they confess this themselves;) cares soon overcloud them, disappointments depress them, infirmities overtake them; the gloom continually increases, until it ends in the darkness of the grave. Such is the worldling's portion. Satan gives the good wine first, and then that which is worse. What a miserable portion is the world!

Christ deals just in a contrary manner—"The path of the just is as the shining light, which shines more and more unto the perfect day." Every truly holy person finds his happiness increase with his age; so that he would not be as he was once, no, not for the sake of again possessing youth, and health, and relations, and comforts, which he may now have lost. The more holy he becomes, the more happy he finds himself. Even upon earth he begins to say, "You have kept the good wine until now." What then will he say in heaven, when he drinks of the fruit of the vine with his Savior; that is, when he partakes of the sweetness of redeeming love in all its perfection! This happiness is offered to us. Shall we reject it, and prefer looking for our happiness from a world which is withering in our grasp?

February 6

John 2:11-17. Christ purifies the temple.

After working his first miracle, the Lord Jesus went to Capernaum, a city in Galilee, but he did not take up his abode there at present. Highly favored city, to be so early and so often visited by the Son of God! Truly she was exalted unto heaven, so great were her privileges. Do not we also enjoy very great privileges—we, who hold the word of God in our hands? May we profit more from our privileges than Capernaum did from hers!

Shortly after visiting this city, the Lord traveled up to Jerusalem, to keep the passover. In the gospel of John, all the passovers from this time until the Lord's death are recorded. It is by counting them, that it has been discovered how long Jesus exercised his ministry, and at what age he died. He became a minister at thirty, his ministry lasted three years and a half; and he died at the age of thirty-three years and a half.

When he was at Jerusalem at the passover, he made a public display of his power and holiness. The courts of the temple (not the very temple itself) were crowded by those who brought beasts and birds for sacrifices, and also by those who changed Roman money for Jewish coins, to be cast into the treasury. No doubt these traders in animals and money excused themselves for making God's house a place of trade by the thought of the holy use for which the animals and money were designed. But this excuse was not sufficient in God's sight. His temple was called a house of prayer, and it was made into a house of merchandise. He was displeased by the disturbance given to his worship, and by the disrespect shown to himself. And may there not be customs common among Christians which are displeasing to God? We may have excuses ready to offer for our conduct; but are they such as will be received at the day of judgment?

It was wonderful that the people selling animals and changing money submitted to the authority of a poor and almost unknown man, armed only with a whip, and unsupported by the rulers. But such divine power accompanied his words and his actions, and such terror from the Lord spread among the multitude, that the traders fled before him. At the same time, Jesus openly declared that he was the Son of God, for he called the temple his "Father's house." The disciples were much struck by their Lord's conduct; they were no doubt astonished to see one usually so meek and gentle, acting with so much boldness and courage. Then they remembered a sentence in the Psalms, describing the character of the expected Messiah—"The zeal for your house has eaten me up." (Ps. 69:9.) What is the meaning of this verse?

Zeal signifies an ardent desire. Jesus was full of zeal, but on what account? For God's house. By "house" we understand not only the temple, but God's service, his people, his commandments, and all that belongs to him. A zeal for God's house means an ardent desire for his glory. Jesus had so strong a zeal that it consumed him. It is common to say, "Such a one is swallowed up of grief." It might be said of Jesus that he was swallowed up with a desire for God's honor. This was his chief desire, his ruling passion.

How different from this zeal is the desire that fills us by nature. By nature, we are eaten up with a zeal, not for God's house, but for our own pleasure, and honor, and interest. This is the reason that we take up so hotly any insult given to ourselves, but are so indifferent respecting insults offered to God. If any person reproach us, or injure us, we turn in our minds how we can prevent his continuing to annoy us. We are uneasy and restless until we can defend ourselves. But how do we feel when we hear of God's commands being broken? Are we anxious to find out some way of stopping the evil? Do we feel as David did, when he said, "My zeal has consumed me, because my enemies keep not your law;" or when he said, "Rivers of waters run down my eyes, because they keep not your law?" O that such a spirit dwelt in us! If we love God, we do feel something of this grief already.

There are some among our magistrates and rulers who openly speak for God, and are ready to bear scorn and hatred for His sake; for all must be prepared for such treatment who endeavor to prevent the commission of sin. Faithful ministers, who oppose plays, fairs, and parties, and other popular amusements, and who speak in the pulpit against sabbath-breaking, intemperance, and all ungodliness, are generally hated on that account. Even Jesus was hated, because he testified of the world, that its works were evil. The reproaches of those who reproached God fell upon him. (Ps. 69:9.) May we hate evil as he did, though men would hate us also. If we sincerely hate sin, we shall hate it most in our own hearts, and ask God to cleanse them, and to render us vessels fit for the Master's use.

February 7

John 2:18 to 25. Christ speaks of the temple of his body.

How could the Jews desire a sign of Christ's right to clear the temple of the traders? What could have enabled him to send out these profane men but the power of God? Was not that a sign of his authority? Yet still the Jews, or the chief men of Jerusalem, desired a sign; but Christ refused to give them any, except that great sign of his own resurrection from the dead. This is God's constant way of dealing—he gives no sign to those who wish not to believe in him, and who only ask for a sign as an excuse for their unbelief.

What a remarkable name Jesus gave to his body!—He called it a temple. What is a temple?—the habitation of God. Christ's body was indeed a temple, for the Godhead dwelt in him. It is true, all real Christians form one great temple; for Paul says to them, "You are the temple of the living God; as God has said, I will dwell in them, and walk in them." (2 Cor. 6:16.) But Christ was a temple in a still higher sense, for he and his Father were one.

When he said, "Destroy this temple, and in three days I will raise it up," neither his friends nor his enemies understood him. Yet these words were not forgotten; they were brought forward against him by his enemies when he was judged, and they were remembered by his friends after his rising again. No doubt there are many things in scripture which we do not yet understand. Let us look to Christ to teach us what we find to be dark and difficult. In the day of sorrow God often reveals the secret meaning of his words to his children. Some texts, in which we now see little beauty, may be our rod and staff when passing through the valley of the shadow of death.

There were some people at Jerusalem, who, seeing the miracles that Jesus did, felt convinced that he was a true prophet, but they did not love him, nor desire his love. Now observe how Jesus behaved towards these people. "He did not commit himself unto them;" (ver. 24;) that is, he did not place any confidence in them, but was on his guard when before them; he did not open to them his secrets, and tell them all the things that the Father had told him, as he did to his beloved disciples. (John 15:15.) He treated his true disciples as "friends;" but these people he knew still to be his enemies, for their hearts were not made new, and the natural heart of man is enmity against God. (Rom. 8:7.)

It is a solemn thought that Jesus knows the hearts of all men. Men often deceive each other by false professions of piety, but they never can deceive him; he knows what is in them. It is said in the book of Revelation, that his eyes are like a flame of fire. When he writes to the Seven Churches by the hand of his disciple John, (Rev. 2, 3,) he begins each letter with these words, "I know your works." There is a beautiful history contained in a tract called Jejana, in which we are told of a little Hottentot maid, who, entering a church for the first time, heard the minister preach from these words, "I know your works." In her ignorance, she thought the preacher himself was God, and tried to hide herself from his sight behind a pillar in the aisle where she was standing; for all the lies she had uttered and the thefts she had committed, rushed to her remembrance as the sentence was uttered, "I know your works." But how light was the guilt of this heathen child, compared to that of a well-instructed person who is yet unconverted! It is not only for having committed such sins as she had committed, that people in a Christian land will be condemned at last, but for having refused to believe in the Son of God, with the heart. Christ knows the heart of every one of us; he knows what is in us; he knows whether we truly love him or not. If we do not love him, we do not believe in him in the right manner, and our faith can only be a dead faith, and such as will not save us.

Let each of us ask himself, "Do I so believe in Christ, that he might commit himself unto me, that he might consider me as a friend if he were upon earth?" Can we say like the apostle Peter, "Lord, you know all things; you know that I love you?"

February 8

John 3:1-8. Christ's conversation with Nicodemus.

What can be so interesting as to hear how the Savior instructed a person who desired to know the way of salvation! What a privilege Nicodemus enjoyed when he talked alone with the Son of God! What a privilege we enjoy when we read the account of this conversation!

Jesus could suit his conversation exactly to the case of Nicodemus, for he knew the state of his heart, and could tell with certainty what it would be the most profitable to say.

Nicodemus was a Pharisee; one of that sect who placed their trust in the outward observance of the law, and who neglected to purify the heart. He was a chief person, a ruler and teacher. It was not surprising, therefore, that he was ashamed to come to Jesus openly. He came by night for fear of the Jews, as we are afterwards told in John 19:39. Jesus did not refuse to receive him on that account, so compassionate is he to the infirmities of men; but if Nicodemus had not conquered this base fear of man, he could not have become the disciple of Him who has said, "Whoever shall deny me before men, him will I also deny before my Father who is in heaven," (Matthew 10:33.) Nicodemus afterwards grew so bold, that when the name of Jesus was held in the greatest contempt, he came forward with Joseph of Arimathea, and asked for his body, that he might give it an honorable burial. But at the time we are reading of, he was still unconverted, and ignorant of his need of conversion; he was, however, desirous of instruction, and did not shrink from a private interview with the Lord. He came to the light, even the light of the world, the Son of God.

He began the conversation by telling the Lord that he believed he was a teacher come from God, because of the miracles he did; but it does not seem that he knew him to be the Lord of glory. Jesus immediately spoke to him of the concerns of his soul. The words "Verily, verily," show that the truth he was going to disclose was very important—"Except a man be born again he cannot see the kingdom of God." How necessary it is for us well to consider the meaning of this declaration! Do we desire to see the kingdom of God? We must then desire to be born again.

What is it to be born again? Nicodemus did not understand the expression; he thought it related to the body, but it related to the soul. Our souls must be born again; that is, they must undergo a great change. As, when an infant is born, it undergoes a change, enters into a new world, has new desires, and joys, and sorrows; so when our hearts are born again, they have new desires, and joys, and sorrows. This doctrine has offended many people, who, knowing that they themselves were not born again in this manner, have attempted to deny the true meaning of the words. Some have declared that all who have been baptized are born again; but this cannot be true, for we read in Acts 8, of a man called Simon, who was baptized by the apostles, but who yet was not born again; for Peter said to him, "You have neither part nor lot in this matter; your heart is not right in the sight of God."

Water is the sign of the cleansing effects of the Spirit. God has appointed the use of water in baptism, to remind us of the necessity of being purified by his Spirit. No man can bestow saving grace upon another; it is the work of God alone; the apostles could not change the hearts of men; Peter could not change the heart of the wicked Simon, to whom we have just referred.

"That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." What is meant by the term "flesh?" Does it mean the body? It means not only the body, but also the soul. The soul as well as the body is called "flesh," in Scripture, because the unconverted soul loves fleshly things; it only delights in the earth—all its desires are after the things of the world, its pleasures, profits, and honors. But when the Spirit changes a man's fleshly heart, then he has a spiritual nature; then he has desires after spiritual things, after holiness and heaven. By this sign we must examine ourselves. Do we love the things of earth most, or the things of the Spirit? For it is declared in Rom. 8:5, "Those who are after the flesh, do mind the things of the flesh; but those who are after the Spirit, the things of the Spirit."

But perhaps you may ask, "How is this change effected?" How does the Holy Spirit enter into the soul? Can a person see him enter in? No! the change is wrought silently and secretly; for this reason the Spirit is compared to the wind which blows where it wills; that is, which seems to blow where it likes, for man cannot control it, or even tell where it comes from. Thus, God sends his Spirit where He wills, and we cannot tell how this holy Spirit changes the wicked heart of man. We cannot see the wind, or understand its course; yet we perceive the effects of the wind; we can also behold the effects of the Spirit. Is it our great happiness to feel these effects in our own soul? Those who have felt the refreshing breeze spring up in the evening of a sultry day, need no argument to convince them that the wind blows.

How refreshing to the soul are the effects of the new birth! Before a soul is born again, it pants for happiness, but pants in vain; but when it knows that its sins are blotted out by the Savior's blood, then it feels satisfied, and like a long-lost child just restored to a parent's arms, cries out, "Abba, Father.

February 9

John 3:9-21. The conversation concluded.

Nicodemus was very ignorant of the meaning of the Scriptures; he knew the words, but not the things spoken of. He had no idea that a change of heart was necessary. He ought to have known it, because he had often read the words of the prophet Ezekiel, "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh," (that is, a soft, tender, feeling heart,) Ezek. 36:26. Now this promise of a new heart, refers to the blessing of the new birth.

Nicodemus was a master, or a teacher in Israel, yet he knew not these things. Are there not many things which we ought to know, and which yet we know not? We ought to seek to know the meaning of the Scriptures, inquiring of our minister or our pious friends, reading books they recommend, and, above all, comparing one part with another, while we entreat the Lord to open the eyes of our understandings, to behold the wondrous things in his law.

Jesus did not explain the new birth to Nicodemus; it could not be explained—it must be experienced to be understood; but he told him that he ought to believe in it; for he said, "We speak that we do know." By "we," He meant himself and the prophets, who all spoke of this new birth. How wrong it is in men not to believe heavenly messengers, especially the Son of God! "You receive not our witness." May it never be said of us, that we do not receive the witness of the Lord and his apostles! Nicodemus, however, was willing to be instructed, so Jesus continued to teach him, in spite of his ignorance and unbelief, for He is a patient teacher; he will instruct the foolish and the slow of heart, if they will but listen to his words.

He began next to unfold the wonders of redeeming love. Nicodemus had often heard of the serpent of brass that Moses lifted up on a pole in the wilderness, in order that the Israelites that had been bitten by fiery serpents, might look, and live. This bronze serpent he declared to be a type of himself. He then spoke to Nicodemus of his Father's love to man. O that these words might sink deep into our hearts. "God so loved the world, that he gave his only-begotten Son, that whoever believes in him should not perish but have everlasting life." What a gracious declaration! What a free salvation! "Whoever." No sinner is shut out, however horrible his sins; everyone who believes shall receive pardon and everlasting life.

What can be the reason that all men do not believe? This is the reason, "They love darkness," and why? "Because their deeds are evil." Every sinner's conscience bears witness to this truth. There are many who say they desire to be religious, who profess to lament that they cannot pray—that they cannot love God. Were they sincere in what they said, they would use the means of becoming religious; they would try to pray; they would read God's word, and seek the company of religious people. If one of you were to lose your precious sight, through an accident, you would not be satisfied by saying, "I wish my eyesight were restored; but I have no skill to restore it myself, and I cannot find my way to an eye doctor; I must therefore remain as I am." O no! you would prevail on some person to lead you to one who had already cured blind people, and then you would follow his directions, however irksome they might be.

Now if you desired to become truly religious, you would act in the same manner—you would use the means of grace—you would ask your pious friends to help you to find the way of life, and you would cry earnestly to God. What excuse shall we give to God at the last day, if we refuse to come to the light? Great will be our condemnation. Has God given us his only Son, and shall we refuse to come to him? Shall we remain unconcerned about him, and occupied with worldly trifles and cares, and then think to escape the just judgment of God? Whatever excuses we may make to ourselves now for such conduct, they will not be accepted at the day of account. The sin and folly of neglecting the way of salvation will then be openly seen, and all those who are condemned will have nothing to say in their own defense.

February 10

John 3:22-36. John's testimony about Jesus.

How little did the Jews understand the character of John the Baptist! Some of them thought that he would be jealous of the Lord Jesus. How was that possible, when he came into the world to bear witness to Him, and to persuade men to believe in Him? Some people came to John, complaining that Jesus baptized, and that all men came to him. John earnestly desired that all men would come to Christ; not come to him only to be baptized with water, but to be washed from their sins, and baptized with the Holy Spirit.

John's answer shows in the most beautiful manner the humility of his heart and the sincerity of his love to Christ. Though he had been much admired as a preacher, he was not lifted up with pride. He knew and declared that "a man can receive nothing, unless it be given him from above." O that we could always keep this truth in our minds! Then we would perceive the folly of pride, as well as its wretchedness. What have we that we have not received? Yet how apt we are to be puffed up, as though we had not received, and even to boast to others of our abilities, our possessions, our numerous friends, and amiable qualities! We ought only to feel thankful to God for his gifts, and to humble ourselves in his sight, because we are unworthy of his notice; this is what the angels do who excel in strength, in wisdom, and in beauty. How dreadful it is when we feel proud of God's spiritual blessings! If he has put grace in our hearts, or enabled us to convert others, how unspeakably thankful we should be! To be proud of such mercies is, indeed, the blackest ingratitude.

John the Baptist was full of love to the Savior; he compared him to a bridegroom, and himself to the bridegroom's friend. The bride is the church, Christ's believing people. It was John's desire to lead all men to love Christ. He had succeeded in persuading some to love him, and now he knew that Jesus was rejoicing over these believers. To hear the bridegroom's voice was his chief joy; he delighted in praising the bridegroom! He called himself earthly, but he declared Jesus to be heavenly, for he came from above. He himself had only received a measure of the Spirit; but Jesus had received the Spirit without measure, that is, in an infinite degree.

He then described the exceeding happiness of believers in Christ, and the miserable condition of unbelievers. These are John's words—"He who believes on the Son has everlasting life, and he who believes not shall not see life, but the wrath of God abides on him." It is not said, that he who believes shall have everlasting life, but that he has even now everlasting life. It is not said that he who believes not, shall taste the wrath of God, but that now the wrath of God abides on him. Every person is at this moment in one of these conditions; he either has everlasting life, or he is under the wrath of God. How very happy, or how very miserable every person ought to be! Ought not that person to be miserable, who knows that at any moment he may be snatched away from the scene of his enjoyments? If we were to see a man living in splendor, in a magnificent house, surrounded by luxuries, and were told that he had immense debts, and that numerous creditors might at any moment thrust him into prison, would we count him happy? He could not be happy, if he reflected upon his circumstances. Perhaps he would not reflect; perhaps he would run from one diversion to another, and thus endeavor to keep up his spirits. Now all unbelievers owe an immense debt to the justice of God, and they are in danger at any moment of being thrust into prison, even that prison of hell from where none ever escape. They would not enjoy a moment's peace if they reflected on their condition.

How different is the state of the believer! If you were to see a poor man, coarsely clothed and scantily fed, and if you were to be assured he was the heir of a large estate, you would expect him to bear his present hardships without murmuring. If we believe in the Son of God, we are the heirs of God; we were his debtors, but Christ paid our debt by his blood, and when we believed, we were free from it; and not only so, but we were made the heirs of a heavenly kingdom. Ought we not to rejoice exceedingly, and to reckon nothing of our present losses and disappointments, because of the great inheritance promised to us?

February 11

Luke 3:19, 20. John's imprisonment.

The beautiful discourse that we lately read was the last discourse of John the Baptist that we find in the Scriptures. Soon after delivering it, he was cast into prison. It was Herod who imprisoned him. This Herod was the son of that Herod who slew the babes of Bethlehem, and he resembled his father in wickedness. As he was the governor of a fourth part of the land of Canaan, he is called a tetrarch, (which means the governor of the fourth part of a kingdom.) The Romans had made him governor of Judea. He had heard John preach. We are not informed whether he had gone into the wilderness to hear him, or whether he had sent for John into his palace; but we are told what effect John's preaching produced upon him. If we refer to Mark's gospel, we shall find an account of the sort of impression it made upon him. (Mark 6:20.) "Herod feared John, knowing that he was a just man and a holy." Herod had a reverence for the character of John; though a wicked man, he respected John. This affords us a lesson. Perhaps we feel a respect for some holy men, yet this is not a proof that we are holy ourselves.

Herod did more than this—"He observed John." He took notice of what he said; he remembered it. Unconverted people are often struck with the sermons they hear. But Herod did more still—"He did many things." He reformed many parts of his conduct. Perhaps he showed more kindness to the poor, more attention to public worship, or more justice to his subjects. We are not informed what were the things which he altered; but we know that he altered not a few, but many things. Have we altered many things in our conduct, since we heard the gospel? It is well if we have—it is well if we read the Bible more; if we give away more; if we have left off openly breaking the Sabbath; or using profane language; or partaking of worldly amusements; but none of these things prove that we are converted.

But Herod did more still; "Herod heard John gladly." He took delight in his instructions. Was not that a good sign? It is a good sign if we take pleasure in listening to a faithful preacher, or to a pious friend, or in reading good books; but it is possible to do so, and yet to love sin; for though Herod heard sermons gladly, when John told him that it was not lawful for him to have his brother's wife, he was angry. Herod had committed a great crime—he had divorced his own wife, that he might marry Herodias, his brother Philip's wife; he could not bear to part from her. This was the sin he would not give up.

What a faithful preacher John was! though he knew that Herod had power to kill him, he feared not to tell him the truth. How difficult it is to act like John! A minister knows that he shall give offence to sinners, if he speaks to them plainly of their sins. As long as he speaks in general terms, he does not offend them; but as soon as he points out the peculiar sins of each class of people, then he makes them enemies. When he reproves tradesmen for selling on the Sabbath, young people for frequenting places of worldly amusement, the poor for committing secret acts of dishonesty, the rich for living in pride and luxury, then he is hated for his interference. But how wicked it is to be angry with a faithful minister for pointing out our sins! If we do not turn from our favorite sins we shall perish. Herod would not pluck out his right eye, which was Herodias; he would not go with one eye to heaven, he preferred going with two to hell; he preferred his pleasure upon earth to everlasting joy.

See how one sin leads to another. Herod added this above all, that he shut up John in prison. Great as was the crime of marrying his brother's wife, the sin of shutting up John in prison was greater in God's eyes. And why was it greater? Because it was an insult committed directly against God; for God considers his children as himself. Whoever injures one of them, injures Him; for they are as dear to him as the apple of his eye. Besides, by shutting up John in prison, Herod hindered the preaching of the gospel; and thus he murdered men's souls. It is a dreadful sin to hinder the spread of the gospel. How much those will have to answer for, who have discouraged people from hearing the gospel!

Herodias was more bitter against John than Herod himself, and would gladly have prevailed upon the monarch to kill him. But there were two reasons which prevented his committing this crime; the fear of man, and his own conscience. We find in Matthew's gospel, 14:5, the following words—"And when he would have put him to death, he feared the multitude, because they counted him as a prophet." The fear of man often prevents people following the commands of God, but it sometimes for a season hinders the wicked from doing bad actions. Herod's own conscience also made him unwilling to kill John, for the conscience of sinners restrains them as well as the fear of man. May we be kept from sin by better motives than those of Herod! The love of God in our hearts would make us hate every sin. Let us inquire whether there is any sin we refuse to part with. If we are not seeking to please God in all things, we cannot have confidence towards him—our own hearts condemn us, and "God is greater than our heart, and knows all things." 1 John 3:20.


NOTE: My own words "Sin will take you farther than you want to go and cost you more than you want to pay"

February 12

John 4:1-15. Christ's conversation with the woman of Samaria.

Everyone must desire to know what our Savior thought fit to say to a poor ignorant woman, whom he met beside a well. He was always watching for opportunities of doing good to the souls and bodies of men. Though He was weary, and doubtless hungry and thirsty also, he was intent upon his Father's business; while we are continually making excuses for not speaking to people about their souls!

Observe how he begins the conversation—he asks the woman to give him some water to drink. She returns an uncivil, unfeeling reply—"How is it that you, being a Jew, ask for a drink from a woman of Samaria?" It was true that the Samaritans and Jews did live at enmity with each other; but this was very wicked, and our Savior would not follow such wicked customs. However, he did not enter into a dispute on this subject, but passed on to one more important. In talking to people upon religion, we should keep the chief object in view, and not be induced to dispute on less important points.

How soft an answer did our Savior return to the uncourteous woman! He saw her ignorance, and pitied her—he saw she was ruining her own soul by her refusal to have any dealings with him. How majestic and how touching is his reply! (v. 10.) "If you knew the gift of God, and who it is that says unto you, 'Give me to drink,' you would have asked of him, and he would have given you living water."

The woman did not understand this answer; she did not know what the stranger meant by the "gift of God." She did not know that He himself was the gift of God, the Father, to a lost world; neither did she know what he meant by "living water;" she thought he meant running water; she did not know that he spoke of the Holy Spirit. She began, indeed, to suspect that he was some great person, though he appeared a poor man; but she could not believe that he was greater than Jacob who had dug the well in old time. Neither could she imagine that any water could be better than the water of that well, and that water she was sure the stranger could not give to her, as he could not procure it for himself. But though she could allow the blessed Lord to remain parched with thirst, He was willing to supply her with the water of everlasting life.

He continued the conversation by pointing out a defect in the water of Jacob's well. "Whoever drinks of this water shall thirst again." There is the same defect in all earthly pleasures and comforts; they seem to satisfy us for a little time, but soon the tormenting thirst returns. Have we not often experienced the truth of this? We have partaken of some pleasure, and have felt satisfied; but O how short was our satisfaction? We soon become restless and uneasy again. Thus we continue to thirst until we are made partakers of the Holy Spirit; then we feel satisfied. Then we find within ourselves a source of happiness. What is this source of never-failing delight? It is the sense of pardoned sin, of God's love in Christ, the hope of heaven, and of meeting our Redeemer there. Have you not heard of people racked with pain, who yet enjoyed a peace that passes all understanding? Perhaps you have seen such people, and have wondered at their case. Behold the mystery explained; they drank, indeed, of no stream of earthly comforts, but there was in them a well of water springing up that never could be exhausted, and therefore they thirsted not after the muddy waters of this world.

The Samaritan woman did not understand the Savior's meaning, yet she made the right request, for she said, "Give me of this water." O that we might all make this prayer, understanding for what it is we ask! God would certainly grant it. What! did God give his own Son to die for us, and shall He think anything too great to give us? Who could have thought of such a gift? much less who could have dared to ask for it! that the Judge should give his only Son to die for the criminal! But as God has done this, and slain his beloved Son for us, is it not extreme ingratitude in us not to come to Him for the gifts the Savior purchased with his blood! Jesus laid down his life to procure for us the Holy Spirit, the living water; and shall we neglect to ask for this precious gift? God forbid! Let each of us cry earnestly—constantly to God, "Give me this living water, O you who have so loved the world as to give your only-begotten Son!"

February 13

John 4:16-24. Jesus and the woman of Samaria– continued.

When the Lord said, "Go call your husband and come here," the woman may have thought that he knew nothing about her circumstances; but his next words showed that he was acquainted with her whole history. Why then did he desire her to call her husband? He wished to bring her sins to her remembrance. It is probable that she had been divorced from these husbands, or had left them in a wicked manner. It was painful to her to be reminded of the sins of past years, and to be detected in pursuing even at that time an immoral course. But why did Jesus inflict this pain and this shame? That he might afterwards confer on this unhappy sinful woman everlasting glory and felicity. Let us not turn away from the remembrance of our sins. Everyone must be brought low before he can be lifted up. We naturally shrink from being exposed even to ourselves; this is our folly and our sin.

The Samaritan woman (though now convinced that the stranger was a true prophet) did not like to dwell upon the circumstances of her history. She attempted to turn the conversation, and instead of inquiring how she might obtain forgiveness, referred to the chief points in dispute between the Jews and the Samaritans. The Jews said that Jerusalem was the place where men ought to worship God, and the Samaritans professed to worship him on a mountain in Samaria. Now Jerusalem was the place where God had commanded men to offer sacrifices; but he permitted them to pray to him everywhere. The Samaritans had done very wrong in building a temple on Mount Gerizim; their excuse was, that the Israelites in ancient times had pronounced blessings from this mountain, (as recorded in Deut. 26.) It was to this the woman referred when she said, "Our fathers worshiped in this mountain."

The Samaritans boasted of being descended from the Israelites, though they were chiefly of Assyrian origin. For when the king of Assyria took captive the last king of Israel and his people, he filled the land with Assyrians. At first these Assyrians worshiped idols, but afterwards they left off idolatry. Yet though they did not worship idols, they did not worship God.

Jesus said to the woman, "You worship you know not what." There are many in Christian countries who, like these Samaritans, do not worship the true God, though they think they do. God is a spirit. Do those believe that He is a spirit, who while they feel no love, nor reverence for his name, yet bend the knee and move the lip in mere external worship? If we knew that an earthly sovereign could see into our hearts, and if we felt no love, no reverence for him, would we not be afraid of entering into his presence? Until we love God, we cannot worship him. What then is a sinner to do who is conscious that he does not love God? Let him confess his sins; let him ask for a new heart; let him think of God's love in giving his Son to die for a guilty world.

Though God is surrounded by millions of angels who worship him in spirit and in truth, yet He seeks for other worshipers. He is so condescending, that he delights in the praises of penitent sinners—He even seeks such to worship him. Perhaps last night or this morning He saw you worshiping him alone in your chamber; perhaps your voice was heard by no human creature, but your heart was full of sorrow for past sins, and of gratitude to God for having spared you so long. The Father of your spirit heard that prayer. He will answer it.

February 14

John 4:25-38. The spiritual harvest.

The ignorant Samaritan woman was much struck with the conversation of the stranger sitting by the well. It put her in mind of the promise she had heard of a Messiah, who would come into the world and instruct men. She seems at length to have desired instruction. She said, "When he has come, he will tell us all things." He has come already, and has told us all things. Are there not some here who love his words, and desire to keep them?

What a joyful moment that was when the Lord revealed himself unto the woman, and said, "I who talk unto you am he." In her joy, it is probable, she did not remember that she had refused him a cup of cold water. She was now anxious that others would hear the heavenly stranger, and she ran with haste into the city. She told her countrymen how she had been convinced that Jesus was the Christ. She said, "Come see a man who told me all the things that ever I did. Is not this the Christ?" Now one great proof that the Bible is the word of God, is, that it tells us all things that ever we did—not that it can tell each person his own life in particular, but it describes such men as we are, shows us the secrets of our hearts, and makes us feel that He who wrote it knew everything concerning us. For this reason some hate the bible; they will not believe that their hearts are deceitful above all things, and desperately wicked. This woman did not turn away from the Savior's word because it exposed the sins of her life. Had she turned away, what infinite blessings she would have lost!

The disciples were astonished when they returned from the town with food, to find their Master talking in a friendly manner to a Samaritan woman. They thought that he was as prejudiced as themselves; but He who has made of one blood all the nations upon earth, is no respecter of people. There are white people in some countries at the present day, who treat the poor blacks with as much contempt as if they had no souls to be saved; but these people have not the mind of Christ—"He who despises his neighbor sins." When we look down upon another on account of the circumstances of his birth, we sin against God.

The disciples showed both respect and affection for their Master in their conduct on this occasion. They had too much respect to ask him why he talked with the woman; and they had so much affection, that they could not bear to see him refuse the food they brought him. But Jesus was too intent upon the souls he was now going to save, to be able to eat. When we are going to enjoy a great delight, our appetite is taken away, and so it was with Jesus; his food was to do his Father's will, and to finish his work. What was that will? What was that work? To seek and to save those who were lost; to glorify his Father by the salvation of sinners. John 17:4. O what love Christ had, to take delight in saving us, his enemies! Did He thus spend his life in willing labors for us, seeking no other pleasure than that of doing good; and shall we spend ours in doing our own will, and seeking our own glory?

Jesus directed his disciples' attention to the people who were thronging to hear him from the town. He compared their conversion to a harvest he was going to reap. Then he explained to his disciples that God often appointed one person to sow and another to reap. A minister who enters a place where the gospel has never been heard, may be compared to one who sows the good seed. Sometimes he is removed without seeing any fruit of his labor. Another follows him, and meets with great success in converting souls; and this last minister may be compared to a reaper.

Thus it was in Greenland. When Hans Egede first visited that land of ice and snow, he met with neglect and scorn; and though he remained there fifteen years, he could not make an impression upon a single person. Other missionaries from Germany followed in his steps, and they reaped an abundant harvest of souls; and Greenland is now a Christian country. Shall not Hans Egede who sowed the seed rejoice in heaven with the blessed men who reaped the sheaves? Jesus promised his apostles that they would reap many souls when they preached; his prophets had sown good seed long before, and had not reaped. Would God forget those poor persecuted prophets?

It is a great delight to be permitted to reap; but it is a great comfort to think, that if we only sow, and even shed tears because we meet with no success, yet that our labor is not in vain in the Lord; and that at the last day we shall doubtless come again, bringing our sheaves with us. There have been parents who have died fearing that their instructions had made no impression on the hearts of their children, and yet after their death some friend or minister has reaped those children's souls. Will not the parent rejoice with that friend when they all appear before God? He who sows and he who reaps shall rejoice together.

February 15

John 4:39-54. The conversion of the Samaritans, and the healing of the nobleman's son.

Some of the Samaritans were longer in believing than others. Some believed on account of the woman's testimony, others—not until they had heard him themselves. We know it is best to believe without hesitation, for Jesus once said, "Blessed are those who have not seen, and yet have believed." You remember how readily Mary believed the angel's message; and Elizabeth said to her, "Blessed is she who believes, for there shall be a performance of the things told her of the Lord." But though some of the Samaritans were slow in believing—after they believed, they were bold in confessing their faith. They said, "We know that this is indeed the Christ, the Savior of the world." O what a title that is! The Savior of the "world;" not of Jews only, but of SAMARITANS also, of some of every kindred and of every nation. May we all know him as our Savior. We shall never truly love him until we know him, not only from report, but from experience. How different is the state of that person who only knows Jesus from what others have said of him—from his state who has received answers to his own prayers, and felt that his own sins are forgiven!

Jesus could not stay more than two days with these Samaritans! We perhaps have heard a thousand sermons, and have read the Bible through many times. Is it possible that any one among us does not love the Savior? Would not these Samaritans rise up in judgment against one so much favored and yet so unfeeling!

Jesus did not return to Nazareth, which was his own country. There he was more despised than in any other place, because the people were accustomed to him. Though they had heard his blessed conversation year after year, and beheld his lovely example, they esteemed him not. It often happens that the gospel is most neglected where it has been longest preached. The excellent Baxter said, "I wish to be the minister of a place, either where the people have heartily embraced the gospel or where they have never heard it; but I dread being the minister of a place where the people have heard in vain." Those who have heard without profit become hardened, and are more rarely converted than others.

We find in this chapter an instance of a nobleman coming to Jesus. Not many noble are called, yet some are called. This man was brought to Jesus by his afflictions. In his sorrowful circumstances this nobleman found himself as dependent upon God as a beggar. There was none but Jesus who could relieve his sorrow. The Lord did not favor him more than others, but treated him with the greatest plainness. Had this nobleman been proud, like Naaman, the Syrian, he might have gone away in anger; but he stood the trial of his faith. It was to try him, Jesus said, "Except you see signs and wonders, you will not believe." The nobleman showed by his answer he believed already, for he replied, "Sir, come down before my child dies." Yet he had not such faith as the Centurion had, of whom we afterwards read; for this nobleman did not believe that Jesus could save his child unless he came down to the spot where he lay. But the Lord is compassionate to weak faith, when it is real. Jesus gave a greater proof of his power than the afflicted father had ever thought of—for "he is able to do exceeding abundantly above all that we ask or THINK," (Eph. 3:20.) "Go your way," said the Lord, "your son lives." The nobleman's faith was grown so strong, that he believed the declaration. Nor was that faith disappointed—for, while returning home, he learned that his child had recovered at the very hour that Jesus spoke the word.

He now acquaints his family with this great display of the power and love of Jesus. What is the result? The whole family, wife, children, servants, believe. What a happy family they must have become! The master's journey was blessed to his whole household. It is the fervent wish of every master who loves God, to bring his whole household to the knowledge of him. May this family and this household be joined to the household of faith, and to the family in heaven and earth who are named after Jesus the Lord!

February 16

Luke 4:14-32. Christ preaches at Nazareth.

The people of Nazareth were much offended with the Lord for not visiting them immediately after his return from Jerusalem. They thought they had the best right to his presence. What a temper of mind was this! Had they any right to Jesus, because he had condescended to be brought up among them? What pride there was in the thought!

And what was their reason for desiring to have him among them? Were they thirsting for spiritual blessings, the forgiveness of sins, the renewal of the heart? No! the Nazarenes were only anxious to partake of temporal benefits; they wished Jesus to heal their sick, as he had healed the sick of other cities. When, at length, He came to Nazareth, he was invited to read. It was usual for seven people in succession to read a portion of the Scriptures; one of them was a priest, another a Levite, but the other five might belong to any tribe. There was a minister of the synagogue, but his office was not like the office of ministers in our churches. It was his part to appoint which of the readers he pleased to read the lessons for the day. One of the lessons was taken from the law, and one from the prophets. The various books of the Scriptures were written on rolls of parchment. The roll containing the prophecy of Isaiah was presented to Jesus. The words he read were probably the lesson for the day, and they applied most forcibly to himself. Did the Nazarenes understand the meaning of the sublime passage which the Savior read on that day? Perhaps some thought that Isaiah spoke of himself when he said, "The Spirit of the Lord is upon me, because he has anointed me to preach the gospel to the poor." But it was Jesus who really came to preach glad tidings, or "the gospel," to the poor in spirit. In that passage poor lost man is compared to a miserable prisoner, whose eyes had been put out, and who had been thrust into a dark dungeon. One of our Christian poets describes our condition by nature in the following stanza—
"Plunged in a gulf of deep despair,
We wretched sinners lay,
Without one beam of cheerful hope,
Or spark of glimmering day."

Jesus came to deliver the poor blind captive, bruised, or galled by the chains of sin. He came to preach the "acceptable year of the Lord." There was a year of deliverance among the Jews—it occurred every fiftieth year, and was called the year of Jubilee. That year was a figure of Christ's great salvation from death and hell. Let each of us ask himself, "What do I know of this deliverance? Am I still tied and bound with the chain of my sins; or have I been set free from the power of Satan?"

The readers in the synagogue were permitted to explain the lesson they had read. Our Lord availed himself of this permission, and said, "This day is this scripture fulfilled in your ears." For a moment the people were astonished at his words; but the next their pride rose. They remembered that he was considered to be the son of a carpenter, and they made this an excuse for despising him. It is pride which causes numbers to reject God's salvation; they think to themselves, "Who is that man that I should listen to him? Why should he know more than I do?" Thus the Nazarenes reasoned. Jesus knew well that rage was working in their hearts—he knew that they were angry with him for having healed the sick of other cities before he had healed theirs; and he answered their thoughts by showing them that God had always chosen whom he would. Elijah in time of famine had sustained with oil and meal a widow of a heathen city; and Elisha had cured a leper of a heathen country, and not of his own. Jesus would not encourage those earthly-minded people to expect any benefits from him—while they rejected the greatest, he would not give them the least.

We see how hateful a worldly mind is to Jesus. If we are more anxious to possess an earthly portion than a heavenly inheritance, we are not His people. Yet you know well that the desire of the heart by nature is only for health, riches, pleasures, for worldly honor, or domestic comforts. If Christ would bestow these on all who asked, what constant fervent prayers would be offered at his throne! The heathen imagine that their idols will bestow earthly blessings upon them, and that is one reason they pray to them so earnestly.

Behold with wonder the madness of the Nazarenes! They cast out the Savior of the world, and forfeit their part in all his blessings! His Father preserved his life, for his hour was not yet come, and it has been well observed, "His children are all immortal until their work is done."

Can we behold without dismay such treatment of the Lord of heaven and earth? If He who was so lovely and so gracious was thus treated, ought not we to be prepared for similar usage? Had he been less faithful, the gentle Savior might have avoided persecution; but he sought not to please men, but God; he desired not to get honor, but to save souls. We may often escape persecution by acting insincerely and unfaithfully. But what, if we should also lose our peace of mind, and the approbation of God!

February 17

Matthew 4:12-17. Christ takes up his abode at Capernaum.

The Lord Jesus chose to reside principally in the most ignorant part of Canaan; he selected the part at the greatest distance from Jerusalem, and which bordered on the wicked cities of Tyre and Sidon. And what led him to do this? Was it not pity for the ignorant and neglected? There are some who are now employed in visiting the courts and alleys of great cities, and some who are going into desolate villages, and some who are leaving their country to dwell among the heathen. Are they not walking in the steps of their Master?

Jesus fulfilled a prophecy of Isaiah, by preaching in Zebulon and Naphtali. The words in the prophecy are difficult to understand, but learned men have offered a satisfactory explanation. Let us first read the prophecy in Isaiah 9:1– "Nevertheless, that time of darkness and despair will not go on forever. The land of Zebulun and Naphtali will soon be humbled, but there will be a time in the future when Galilee of the Gentiles, which lies along the road that runs between the Jordan and the sea, will be filled with glory." What is the sense of the passage? It is this—Once the tribes of Zebulon and Naphtali were afflicted, (because, being situated on the borders of Canaan, they were exposed to the invasions of the enemy,) but afterwards they were "filled with glory." How? By the preaching of the Gospel. Yes, the Savior by his presence and preaching bestowed glory on those sequestered spots.

How great a blessing is the Gospel! it may well be compared to a great light, for it sheds peace and joy around it. How melancholy is the condition of those who do not hear the Gospel! Well may they be said "to sit in darkness and the shadow of death." They sit on the very brink of hell. We sometimes see a smiling village, seated on the side of a verdant hill, full of neat cottages and blooming gardens. We feel disposed to exclaim, "O! what a lovely spot!" But if the Gospel is not known there, it is, in the sight of God and of angels, a dismal place; while on the gloomiest, darkest alley, where Christ's word is heard, they look with joy.

In vain, however, the great light shone upon the people of Zebulon and Naphtali; for the light did not shine into their hearts. Christ afterwards pronounced a woe upon some of their cities, Capernaum, Chorazin, and Bethsaida, because they repented not.

Let us take warning from this. If God does not shine into our hearts, in vain for us are the splendors of the noonday sun; in vain the clearest, most affecting preaching; even the preaching of Christ himself.

And about what did Jesus preach? Repentance. And why did he preach "repentance?" Because sorrow for sin and turning from it is the beginning of true religion; but though it is the beginning, it must never cease upon earth. As Philip Henry said, "Repentance shall follow me to the gates of heaven." Rowland Hill also observed, that if he could regret anything when he entered heaven, it would be that he would no more shed the penitential tear. There is no true religion without repentance. "A broken and a contrite heart, O God, you will not despise." May God bestow it upon each of us!

February 18

Matthew 4:18-22. Christ calls Peter, Andrew, James, and John.

Was it not a high honor to follow the Lord Jesus from place to place, to hear his word both in private and public, and to behold his works of power and love? Whom did he call to enjoy this honor? Poor ignorant fishermen; these became his intimate companions, his bosom friends, and his holy apostles. Thus, our glorious Lord stained the pride of all human glory; as he had done before, by lying in a manger, and as he did afterwards, by dying on a cross between two thieves. How ill pride befits us, when the Lord of glory was so lowly! Ought we to look down upon anyone as beneath our notice, when the Son of God was so condescending? It is true that there are different stations in society, and some stations are counted high, and others low. It is well that this difference should exist; it is God's own wise appointment. But it is not his will that the rich should despise the poor; no, he has made us all of one blood, and he has commanded us to love each other as brethren.

Jesus might have chosen princes for his companions, or even angels, and sent them out as ministers of his Gospel; but he preferred to prepare poor fishermen for the glorious work. Before he sent them out, he taught them for three years, and afterwards the Spirit caused them to know in a moment various languages. Education is now an important preparation for the work of the ministry, as the wonderful gifts the apostles enjoyed are no longer bestowed.

These men were employed in an industrious manner when Jesus called them. When God called Moses, he was keeping sheep; Gideon, he was thrashing; Elisha, he was guiding the plough. Industry in our common callings is pleasing in God's sight; a Christian should not be slothful in business. Yet these men were not so fond of their trade, or of their gains, as to prefer them to the service of Jesus. When he called, they left all and followed him. He did not bribe or entice them to come by promising them temporal rewards; he told them plainly that his design in calling them was to make them fishers of men. The net they would hereafter use would be the Word of God; the fish they would catch, the souls of men; and the reward they would obtain, a heavenly crown. They had often toiled in fishing, but they would toil more arduously in preaching; they would find men more hard to catch than fish, and the hatred of the world more terrible to bear than the winds and the waves. Christ has now many faithful fishermen, who, for his name's sake, are laboring to convert souls. Has their labor for us been in vain? Have we yet been caught in the Gospel net—willing captives? The poor fish, indeed, finds death in the net, but we find life in it. Well may the fish struggle and strive to escape; but it would be in us the height of folly; for the day in which a perishing sinner is caught in the heavenly net, is the first happy day of his existence; even the tears of the penitent are sweeter than the laughter of the world.

February 19

Luke 5:1-11. The miraculous catch of fish.

As these disciples had toiled all night and had caught nothing, it is probable they were in need of food when Jesus bid them launch into the deep. Was it only to supply their temporal wants that He caused them to enclose so large a multitude of fish? No! for though he delighted in relieving their bodies, he delighted more in helping their souls. By this wonderful catch of fish, he taught them many great truths—he taught them something of the greatness of his power; he taught them something of the blessedness of obedience. Peter had said, "At your word I will let down the net." How richly was his obedience rewarded! The apostles were to become fishers of men. Who could enable them to catch men, that is, to convert souls? None but Jesus. Though ministers preach—until God pours down his Spirit, no souls are converted; yet ministers, like Peter, should be obedient, and continue patiently to let down the net of the Gospel.

And should ministers only act thus? All Christians ought to exhort each other daily, and their common conversation should minister grace to the hearers. We ought to distribute tracts and Bibles, to teach children, to contribute our property to the support of missionaries, and to do whatever we can to benefit the souls of our fellow-creatures; yet our exertions will be vain, unless God adds his blessing. Let us then entreat God to put forth his great power and to prosper the feeble efforts which we make in obedience to his command.

The remembrance of this miracle should encourage us; and still more the remembrance of the sermon Peter afterwards preached, recorded in Acts 2, when three thousand were converted. Probably there were not three thousand fish in the net. Lately God has done wonders in America, and in India, and in the islands of the South Seas; thousands have been converted. We must pray for the outpouring of the Spirit, and then sinners will be awakened, and will cry out earnestly, "What shall we do to be saved?"

What do you think of Peter's prayer after the miracle? "Depart from me, for I am a sinful man, O Lord." It was a good prayer, and yet it was a mistaken prayer. It was a good prayer, because it contained confession of sin. Peter was overwhelmed with a sense of his unworthiness; (that is the right spirit in which to make a prayer;) his heart was broken and contrite.

Perhaps he had indulged unbelieving, murmuring thoughts when toiling all night without success, and now he was overcome by the mercies of the Lord. This is true repentance—when we are grieved the more for our sins, on account of the Lord's goodness to us. Would not a person feel cut to the heart who had been suspecting another, and speaking against him; if suddenly he discovered that the man whom he counted an enemy had labored to serve him, and contrived schemes for his good. The discovery would fill him with remorse; he never could forgive himself for his ungenerous suspicions. Thus, "The goodness of God leads us to repentance." It leads us to feel our unworthiness and ingratitude.

But why did Peter desire so gracious a Lord to depart from him? Jesus knew the spirit in which he made this prayer, and he would not take him at his word. Though Peter said, "Depart from me," Jesus knew he sincerely loved him.

When the wicked say to God, "Depart from me, for I desire not the knowledge of your ways," He often takes them at their word; but He does not deal thus with the trembling penitent, but receives him in his arms, and bids him abide with him forever. "Fear not," answers the blessed Savior, "from henceforth you shall catch men." Instead of departing from Peter, the Lord never permitted Peter to depart from him.

February 20

Mark 1:21-28. Christ casts out a devil in the synagogue.

Though the Lord was continually working miracles, yet the miracle here related seems to have caused unusual amazement. And it might well do so, for in it Christ's power over the devil was displayed. One of the most mysterious subjects in the Bible is the manner in which devils possessed men in former times. It is so mysterious, that some have chosen not to believe it; but if we were to believe nothing that we could not clearly understand, how little we would believe! We would not believe in our own existence, for we cannot tell how we live, or what life is; yet we know that we do live. It is very reasonable to suppose, that when Jesus came to destroy the works of the devil, that wicked spirit would make great efforts to resist him. Some have thought that the people possessed with devils were in a state of insanity; but we find that the insane or lunatic are mentioned by Matthew, separately from those possessed with devils; therefore insanity is a different calamity from being possessed of devils. (Matthew 4:24.)

It is true that Satan even now enters into men's hearts, to fill them with wickedness; but it was not in this way that he had entered into the man in the synagogue; for had this man been filled with Satan, as Judas afterwards was, Jesus would have spoken to him as to a wicked man; but He did not rebuke the man, He only rebuked the devil.

The evil spirit had permitted the man to go to the synagogue. Had he known whom he would meet there, surely he would not have allowed him to go; for he seemed full of fear when he saw Christ. He cried out, "Let us alone; what have we to do with you, Jesus of Nazareth? Are you come to destroy us?" We know that devils believe and tremble. They cannot feel hope, but they can feel fear. They have no hope of growing happy, but they have a fear of becoming more miserable. Nor do they fear without cause; for their continual wickedness must render them more and more miserable throughout the ages of eternity, and must bring down upon them larger measures of God's wrath.

Even the praises of devils are abominable to Christ. When the evil spirit said, "I know you who you are, the Holy One of God," Jesus replied, "Hold your peace." He cannot bear the praises of those who hate him.

Let none think that while engaged in the service of Satan, the Lord accepts their praises. Though they may join in the responses at church, and say, "You are the king of glory, O Christ;" or repeat daily upon their knees, "Hallowed be your name," yet while they are living in sin, their services are displeasing to God. He is ready to silence their tongues with "Hold your peace." To the wicked, God says, "What have you to do to declare my statutes, or that you should take my covenant in your mouth, seeing you hate instruction and cast my words behind you?" (Ps. 50:16, 17.) Such is the dreadful condition of the children of the devil—of the unconverted, even now. What will it be hereafter? Judge what it will be from the malice the devils displayed towards this poor man. When commanded to come out of him, the devil first tore him, and (as Luke informs us) "threw him in the midst." Though obliged to obey the Lord of all, with what reluctance he left his victim! He made him feel his malice before he left him.

It is to the malice of such devils that the wicked are to be forever given up! These are to be their companions through eternity; no Savior's voice will penetrate the gates of hell to bid the raging fiends cease from tormenting. Let us consider the horrors of the future, and remember that these spirits now fill the air, and that Satan is called, "the prince of the power of the air." (Eph. 2:2.) This prince seeks now to deceive the soul, in order that it may be cast into hell forever. There will be no escape for us, if not washed in the blood of Christ, and sanctified by his Spirit. What do we know of pardon and holiness? Have we obtained these precious gifts from Christ? He died that we might obtain them. Are there any of us, of whom it may be said, that "they are taken captive by the devil at his will?"

Jesus can command the devil to let us go, and he will do so, if we implore his help. But the devil will not let go his captives, unless he is compelled; he diligently watches over them, lest they would believe and be saved, accompanies them to church and follows them home. Yes, he follows them close, for he has a numerous train of servants at his command. But there is a place where he cannot come; the shadow of the Almighty's wings. O enter into the secret place of the Most High, and there you shall be safe; for He shall cover you with his feathers, and under his wings shall you trust; the young lion and the dragon shall you trample under foot. (Psalm 91)

February 21

Mark 1:29-39. The scene at sunset and sunrise.

It is our privilege to possess an account of the chief events of one whole day that our Savior passed upon earth. It was a Sabbath-day. In what labors of love was that Sabbath spent! In the morning Jesus was at the synagogue, where he cast out a devil. After the service he returned to Simon Peter's house, which was in the city of Capernaum. There he healed Peter's wife's mother of a fever. How much tenderness there was in the manner in which the miracle was performed—"He took her by the hand and lifted her up." At his touch the fever fled, and strength returned. After a fever, a person is always exceedingly weak; but this woman arose, and waited upon her deliverer. How gladly must she have waited on him by whom she had been restored! Has Jesus done nothing for us? Has he never healed us when we were sick? Are we anxious to serve him?

When the sun was set, the Sabbath was ended; for the Jewish Sabbath began on Friday evening, and ended on Saturday evening. Then numbers flocked to Jesus, and he healed them all. This was a painful and laborious service. Could Jesus behold unmoved the diseased creatures that were brought to him? Could he hear the ravings of those possessed with devils, and the cries of those in pain, without anguish of spirit? Impossible; for his heart was full of compassion. Some people turn away from the view of misery, because it gives them uneasiness; but such conduct is selfish. Our blessed Savior felt far more at the sight of suffering than we can feel; yet he was willing to bear the pangs of sympathy. In this self-denying compassionate behavior, he fulfilled Isaiah's prophecy. "Surely he has borne our griefs and carried our sorrows," (Is. 56:3;) or as Matthew expresses it, "Himself took our infirmities, and bore our sicknesses."—(Matthew 8:17.) He did this, not only by partaking of them, but by relieving them. He left us an example that we should follow his steps. We are not to give ourselves up to selfish enjoyment, while our fellow-creatures are groaning. No! we are to lay ourselves out for their good; to visit the sick, to give them food and medicine, and kind words of sympathy, and to be ready, if needful, to nurse them. Thus shall we follow Christ, who bore our sicknesses.

The Lord Jesus rested when his day of labor was over, but he rose a long while before the dawn to pray. He thirsted for communion with his Father. We always find time to do those things in which we much delight. Those who say they have no time to pray, show that they do not love to pray. A Christian finds prayer as necessary for his soul, as food for his body.

The Savior's retirement was interrupted by his disciples, (and by the people of the city, as Luke tells us,) who said, "All men seek you." Was this addressed to him who was despised and rejected of men? But how few of those who sought him truly loved him! Thus it is now. Multitudes will flock to hear an earnest, interesting preacher; but only a few receive into their hearts the blessed Gospel he proclaims.

Jesus, however, could not stay in Capernaum; and he said, "Let us go into the next towns, that I may preach there also; for that is why I have come." He ever remembered the purpose for which he came into the world—not his own pleasure, but the glory of God in the salvation of sinners. For what purpose were we sent into the world? Our own amusement? O no! yet many live as if they were born merely to live in pleasure, and then to die like the beasts. We were born that God might be glorified by us and in us. A young lady was once converted by meditating on the first answer in the Assembly's Catechism. The first question is, "What is the chief end of man?" The answer, "To glorify God, and enjoy him forever." She felt that she was not fulfilling this end while spending her time in vain and worldly pleasures. By the grace of God she gave them up, and became an eminent Christian.

February 22

Matthew 4:23-25. Mark 1:40-45. The cure of the leper and of multitudes with diverse diseases and torments.

How full of labors of love was our Savior's life below! His principal object was to preach the Gospel, but he confirmed his word by various miraculous cures. These bodily cures represented the spiritual blessings he came to bestow. As he healed all manner of diseases without any exception, so he could forgive all manner of sins; for his blood cleanses from all sin. No disease was too bad for him to cure, no devil too strong for him to cast out; neither was any sin, if repented of, too great for him to forgive. He declared, "All manner of sin and blasphemy shall be forgiven unto men."

We cannot wonder that crowds followed Him, when He bestowed such abundant temporal benefits. We know how men value the health of the body. But Jesus was far more anxious to save the souls than to heal the bodies of men, and therefore he sought for opportunities to preach his holy word. Probably one reason for his charging the leper not to mention the means of his recovery was, that he foresaw that if the miracle were made known, a still greater throng of diseased people would be collected, and that by this means his preaching would be interrupted. Disease of body must have appeared to him very light, compared to that disease of the soul which leads to destruction. We judge of diseases by their end, and not by their beginning. If we have seen a man die in torments from any disease, when we see the beginning of that disease in another we are filled with horror. Jesus had seen souls tormented in burning flames, and he knew that sin was the beginning of hell.

Of all diseases, none represents sin in a more striking manner than leprosy. In the first place leprosy was a POLLUTING disease. It rendered a man unfit to enter the temple, or even to associate with his fellows; as by God's law anyone who touched him became unclean. Thus sin unfits man from entering heaven, and for the society of spotless saints and angels.

Leprosy was also a SPREADING disorder. It covered a man with white scales from the crown of the head to the sole of the foot. Thus sin has defiled all our powers. It has disordered our affections, blinded our understandings, hardened our consciences, and perverted our wills.

Leprosy was a PAINFUL disease. The hands and feet of the poor leper are often eaten away, and in this crippled state he drags out a miserable existence. But what disease is as painful as sin—the swellings of pride, the tumults of passion, the anxieties of covetousness, the gnawings of envy, the gloom of unbelief? Some have been induced to pray for a new heart, not from fear of the wrath to come, but on account of the present misery of their unconverted state.

Leprosy also was INCURABLE. When the king of Syria in former times asked the king of Israel to cure Naaman his captain, the terrified monarch rent his clothes, saying, "Am I God, to kill and make alive, that this man does send unto me to cure a man of his leprosy?" (2 Kings 5:7.) Sin also is incurable by MAN. None can forgive sins but God alone; none can overcome sins but God alone. Tears cannot wash out our past sins, nor can good resolutions keep us from committing them in time to come.

Having then a leprosy in our souls, let us imitate the poor leper of whom we read. Behold him falling at the feet of Jesus, beseeching his help. Are our prayers earnest like his? or do we ask for eternal blessings with less earnestness than a beggar asks for an alms?

The leper's prayer is remarkable—"If you will you can make me clean." He doubted, not the power of Jesus, but his mercy. Yet his mercy is as great as his power. It is true that by his power he stretched out the heavens, and laid the foundation of the earth. But it is also true that, "High as the heaven is above the earth, so great is his mercy towards them that fear him." Had this leper known the compassion of the Savior's heart, he would not have said, "If you will!"

Observe how tenderly Jesus felt for him—"Moved with compassion, he put forth his hand and touched him." He showed his condescension by touching the loathsome leper, from whom all others fled. Thus he encourages polluted sinners to approach him. He will not repel them, and say, "Stand by yourself, for I am holier than you;" He invites them to come near, and he offers by his holy touch to heal them. Fear not, penitent sinner; stay not until you are better; believe that Jesus will welcome you as you are. His blood is a fountain for sin and uncleanness; he himself stands by to wash you in it. Come to him to be healed; your cure shall be perfect; all your sins shall be forgiven and cast into the depths of the sea, and you shall be restored to the favor of God, and admitted into the heavenly Jerusalem.

February 23

Luke 5:16-26. The paralytic let down through the house-top.

The Lord Jesus, being prevented for a time from entering the towns by the immense crowds that collected wherever he went, retired into the wilderness. How blessed was the use which he made of his retirement! He gave himself unto prayer. And shall we venture to live without prayer—without much prayer—without fervent prayer! How can we hope for any peace of mind without prayer to the God of peace?

Soon, however, our Savior came into the towns again. It was in Capernaum that he healed the man sick of the palsy. He was then preaching in a house, and many of the wise and great were present, watching maliciously his words and actions.

It was on this occasion that four men, bearing a poor paralytic, unable to get in at the door, ascended to the top of the house, (probably by some stairs outside,) and let down their sick friend through the roof. Great surprise must have been felt by the crowd below when the bed descended in the midst. Our Savior was not annoyed by the interruption; he was always ready to help the afflicted, and rejoiced at beholding any proof of faith in his power. In this instance he seems to have perceived some spiritual desire in the man; for, instead of healing him immediately, he said, "Your sins are forgiven;" and, as Matthew relates, he said also, "Son, be of good cheer;" as if he regarded him with especial tenderness, as a son, who mourned more for his sins than for his sufferings. This man was surely one of the broken-hearted ones that Jesus came to bind up.

But what do you think of the conduct of the friends of the paralytic? If they had not been very anxious about the recovery of the sufferer, they would have retired when they saw the crowd around the door; but they had set their hearts upon bringing him to Jesus, and they were ingenious in finding out a way. If we are as anxious to obtain spiritual blessings, as they were to benefit the sick man, we shall be ingenious too. We shall find time in almost any circumstances for prayer, and for reading the Scriptures.

Some pious prisoners were once confined in a dark dungeon, and only had light allowed for a few minutes at meal-time. How could they read the Bible? They used the light to read it, and they ate in the dark. What holy ingenuity they displayed! There are others who have used a like ingenuity in contriving means to bring sinners to Jesus. The last day will reveal how abundantly their pious plans have been blessed.

Jesus knew that his power to forgive sins was doubted by the enemies who surrounded him; therefore he inquired which was easier, to forgive sins, or to heal the man. He knew which they thought the easier—to forgive sins. Mistaken idea! It was so hard, that Jesus shed his blood, that he might procure this forgiveness. Little did his enemies know what it would cost him to be able to say, "Your sins be forgiven you."

The pardon He bestows is valued only by those who groan beneath the burden of sin. The great reformer, Martin Luther, soon after he had become a monk, fell dangerously ill. Though he had long sought for pardon, he was filled with terror at the prospect of eternity. It was then that an aged monk visited his cell, and reminded him of those words in the creed, "I believe in the forgiveness of sins."—"Believe," said the old man, "not only that the sins of David or Peter are forgiven, but that your own are pardoned." These words were a balm to Luther's wounded heart. He thought no more of gaining heaven by his own righteousness, but looked with confidence to the mercy of God in Christ.

February 24

John 5:1-9. The miracle at the pool of Bethesda.

Can we hear of this pool without being reminded of that fountain for sin which Jesus has provided in his Gospel? This pool was called Bethesda, which signifies "House of mercy." And has not Jesus opened a house of mercy in his Word? The poor sick people who sat near the water's side represent diseased souls, such as we all have by nature; only our souls are far more diseased than their bodies were—for some of them were blind, and others halt, and others withered, but our souls are diseased in all their powers. Neither had they all been afflicted many years. Even the man who had been thirty-eight years sick had not been sick from his birth—but our souls have been diseased by sin ever since we were born!

The pool of Bethesda is not an exact image of salvation—for only the first one who stepped in it was cured. But what would become of sinners, if Christ's salvation were thus straitened? Blessed be God, the fountain of Christ's blood is opened to all sinners unto the end of the world. How much selfishness must have been displayed at the borders of this pool! how each man must have viewed his neighbor with an evil eye, fearing lest by another stepping in before him he would himself be deprived of a cure! How differently ought we to view our fellow-sinners! Their salvation will not hinder ours.

Yet in one respect we ought to imitate the sick people around the pool—in their earnestness. As they knew the first only would be cured, how patiently they watched around the pool, how eagerly they rushed in after the troubling of the water! We ought to seek God as earnestly as IF only one could obtain salvation; then not one would fail to obtain it.

It appears that Jesus was not known by these sick people. Had they known the great Physician was so near, what a cry would have been raised from a multitude of suffering lips! Jesus approached one of these pitiable objects. It was one who had been very long afflicted, who had been anxiously seeking a cure, and who had no friend to help him into the pool. Some person indeed had brought him to the edge of the pool; but not one had watched by him to plunge him in at the critical moment.

Jesus knew his desolate condition, and the bitter disappointments he had suffered. He selected him as a fit object on whom to display his power and mercy. The poor paralytic was not accustomed to the voice of kindness. It must have refreshed his weary spirit to hear Jesus inquire, "Will you be made whole?" Immediately he began to pour out his complaints into the ear of the compassionate stranger, hoping perhaps that he would obtain his help the next time the water was troubled. But there was richer mercy in store for him, than any man or angel could bestow; for by a word, Jesus restored him—suddenly, and perfectly.

That Savior knows the circumstances of all his creatures now scattered over the world; and we know that he pities those who have no friends to teach them the way of salvation, especially when they themselves are concerned about their own souls. He may let them remain for a time in distress and perplexity; but He will not let them perish in their ignorance.

February 25

John 5:10-16. Christ's interview with the restored paralytic.

We have in this history an instance of the bitter hatred of men to the truth. Why did the Jews accuse Jesus of having broken the Sabbath? Was it because they reverenced that day? By no means. We may judge of their respect for the Sabbath by their regard for the temple; and we know that they made it a den of thieves, and filled it with sheep, and oxen, and money-changers. They did not care in their hearts for the service of God. And had Jesus caused the paralytic to break the Sabbath? No! for though God had forbidden men to bear burdens on the Sabbath-days, He never intended that a sick man suddenly healed would not carry home his bed.

The reason the Jews objected to the action was, that they suspected who had cured the paralytic; and they were offended with the rebukes that Jesus had often given them in his sermons, and in his conversation. Holy men are generally watched in this way. Why have faithful preachers in later days been insulted? Because they interfere with the vices of men.

The restored cripple was unable to gratify the malice of the Jews, by informing them of the name of his deliverer. He knew it not. Must he not have longed to discover it? Soon Jesus afforded him the opportunity. He found him in the temple. We are glad to hear that the poor man went there. For thirty-eight years he had been unable to tread God's courts, and perhaps before that period he may have been unwilling; for, from the words of the Lord addressed to him, we have reason to fear he had been an ungodly youth.

This was the warning he received. "Behold you are made whole, sin no more, lest a worse thing come upon you." It appears that his affliction had been sent as a punishment for early sins. All afflictions are not sent as punishments. Those of Job were trials of his faith. But they are often sent to those who know not God, that they may remember their sins and turn from them.

It was a heavy chastening that the paralytic had endured—an illness of thirty-eight years. At length he was delivered. What, if he should return to sin! how many have acted thus!—After vows and tears they have risen from their sick beds, to requite their God with black ingratitude. What must be the consequence of such conduct?—a worse thing will come upon them. Is there anything worse than a palsy of thirty-eight years' continuance? Let the lost spirits speak, who have spent but one hour in the flames of hell. How gladly would they exchange their place for the most suffering bed to be found on earth!

He who gave this warning was soon to taste the punishment of sin himself, and to know by experience that worse thing of which he spoke. In two or three short years Jesus would be extended on a cross, and nailed there for our sins, and would bear the weight of God's infinite wrath. By the blood he then shed, he is able to save us from eternal woe. But those who go on in sin shall taste something worse than anything they have known on earth.

Are there any here who still love sin? Remember these words—"Sin no more, lest a worse thing come upon you." It is Jesus who utters them; He who has delivered sinners by his own death; HE, even He, entreats them not to continue in sin.

February 26

John 5:17-30. Christ's defense of himself before the Sanhedrin.

This is part of our Lord's defense of himself against the Jews. We know not in what place he made this defense. Some think he made it before the great council of seventy people, called the Sanhedrin; and others think He made it in the temple. But all must allow that he made it publicly to the great and learned Jews, who were his deadly enemies, and who even then sought to kill him. They wanted to find an accusation against him, and the accusation they now made was that of Sabbath-breaking.

The first sentence our Savior uttered in his defense is difficult to understand—Ver. 17. "My Father works hitherto, and I work."

What works did his Father work? He had made the world in six days, and had then rested. He had rested from creating, but not from preserving. God preserves man and beast continually. He is working in this manner on every side continually. Were he to cease from this work on the Sabbath-day, or on any other day, all creatures would sink into death; for it is God that preserves even the angels of heaven from death every moment. It is in Him we live, and move, and have our being. Jesus, in curing the paralytic, had done a work of this kind—he had renewed his life by imparting new strength to him. Thus the Jews were accusing him of sin for doing works which the Father was always doing, and which he also was always doing; for his Father and he were joined together in every work. Jesus, as well as the Father, had created the world, and he, as well as the Father, upheld all things by the word of his power; therefore he said, "My Father works hitherto, and I work." And why are the Father and the Son always thus united in their works? Because they are one God—Father, Son, and Holy Spirit are one God.

The defense Jesus made of his work only brought fresh matter of accusation against him; because he had called God his Father, and thus had made himself equal with God. Now they not only accused him of breaking the Sabbath, but of the greater crime of blasphemy. And how did Jesus defend himself from the charge? Not by denying that He had said that He was equal with God, but by speaking of those great works which He would do, and which would show who He was. Those great works are to give life, and to execute judgment. Who could do such works but God himself! Even at the moment Jesus was speaking, He was able to give spiritual life to dead souls; for he said, (verse 25,) "The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and those who hear shall live." He has been doing this work ever since that hour. We do not see the dead souls arise, but Jesus does. He knows when he quickens a sinner who was dead in trespasses and sins. A time is approaching when his power will be publicly displayed as the Life, and as the Judge of the world, (verse 28.) "The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth—those who have done good unto the resurrection of life, and those who have done evil unto the resurrection of damnation."

This is a dreadful declaration. It once awakened an aged sinner from the sleep of death. He went to the church where Joseph Milner preached, and heard this passage given out as the text. He heard no more, for the words took possession of his mind, and filled him with anguish. He sought the Lord, obtained forgiveness, and became as eminent for holiness as he had before been for iniquity. God alone knows all the conquests of his own word. Verses of Scripture which are heard by many with indifference, have, through the power of the Holy Spirit, given life to souls now rejoicing in the presence of God.

February 27

John 5:31-39. The defense continued.

It is supposed that Jesus at this time was standing in the presence of the great council of the Jews, called the Sanhedrin. He had been accused of having healed the paralytic on the Sabbath-day; and then of having made himself equal with God. Did he deny either charge? By no means; but he more fully declared his own glory as the Son of God. He brought forth his witnesses. His first, a great witness, was his Father who sent him. (See ver. 32.) "There is another that bears witness of me."

Yet He condescended to appeal to a human witness also, even to John the Baptist. He said, "You sent unto John, and he bore witness unto the truth." You have not forgotten what is recorded in John 1:19-23. "The Jews (that is, the chief men) sent priests and Levites from Jerusalem to ask John, Who are you?" They came to him in the wilderness where he was preaching; and he took that opportunity of bearing witness to Jesus. He said, "There stands one among you whom you know not; he it is who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose." (Ver. 26, 27.)

How could the Jews resist this testimony? For a season they had rejoiced in his light; that is, for a time they had admired his preaching; yet they would not believe. John had now ceased to preach, for he was shut up in prison.

Jesus next described the different ways in which his Father witnessed to him. There were three ways—First, By enabling him to do miracles, such as healing the poor paralytic—those were "the works which his Father had given him to finish," mentioned in verse 42.

Secondly, (see verse 37.) His Father himself had borne witness of him, by speaking from heaven at his baptism, saying, "This is my beloved Son, in whom I am well pleased." Such a voice had never been heard at ANY TIME before, witnessing for the old prophets, nor had such a display of glory been seen. It was the excellent glory, as Peter calls the brightness of the Father. (2 Peter 1:17.)

Thirdly, The Father had borne witness to his Son, in the Scriptures, that is, in the prophecies. Jesus bade the Jews search the Scriptures; saying, "They are they which testify of me." (See ver. 39.)

Had not the Jews of old sufficient proofs that Jesus was the Son of God? And we also have abundant evidence of this important truth.

We have not heard John the Baptist preach, that burning and shining light, but we have heard other preachers speak of Christ with devoted affection.

We have seen no miracles wrought, no blind eyes nor lame feet restored; but we have seen greater works than these. We have seen miracles done upon the SOUL. Have we never known a person, who lived a wicked life, changed by the power of the Gospel into a holy creature? Is it not far more wonderful to see a man's mind changed than his body? None can make such a change but God. "Can the Ethiopian change his skin, or the leopard his spots? then can they who are accustomed to do evil learn to do good." Had we seen a black man changed into a white man, we would not have seen so great a wonder as if we had seen a child of the devil changed into a child of God.

We have another witness—the Old Testament Scripture. It is filled with prophecies concerning Christ. Have you read them? See how Isaiah declares, that he shall be brought like a lamb to the slaughter—how Zechariah says he shall ride on a donkey, and be sold for thirty pieces of silver—how Micah foretells, he shall be born in Bethlehem; and how David in the Psalms predicts, that vinegar shall be given to him in his thirst, that his garments shall be parted, and his hands and feet pierced. The Jews, though they will not believe in Jesus, regard these prophecies as the word of God, and have kept them sacred for many ages. How can we disbelieve such proofs? And if Jesus be the Son of God indeed, and in truth, let us consider whether we are prepared to stand before his judgment-seat? Have we believed in him with our hearts?

February 28

John 5:40 to end. The defense concluded.

Thus ended the Savior's defense of himself before the chief Jews. These last verses we may call the application of the sermon. How forcibly could He speak to the conscience, who is himself like a two-edged sword, piercing to the dividing asunder of the soul and spirit, and of the joints and marrow! (Heb. 4.) He knew that those to whom he spoke would not come unto Him. "You will not come unto me, that you might have life." And He knew why they would not. It was because they had not the love of God in their hearts. He said, (ver. 42,) "I know you that you have not the love of God in you." As Jesus was one with the Father, if men did not love God, they could not love Him. He was not such a Savior as they liked; he cared not for the pomps and vanities of the world, and he did not promise them as rewards to his followers—therefore men did not desire him for their Savior.

It is very important for us to consider this subject, because the same reasons cause men now to despise Christ. Why are they so careless about religion? Why do they treat the Bible as if it were not true? Is it because there is not proof enough? No! but because Jesus is too holy to suit the taste of sinners.

If we were to visit heathen countries we would find the people devoted to their idols—as the Scripture says, "mad upon their idols." (Jer. 50:38.) You have heard of the car of Juggernaut, in India. When it came forth, with what transports of joy it was viewed! Thousands traveled over sultry plains to attend it on its way; hundreds pressed forward to drag it along; some even threw themselves beneath its wheels, ready to be crushed in honor of the frightful idol that sat enthroned upon the ponderous machine. Why are people so fervent in the worship of idols? Because they imagine that these idols will indulge them in sin. The Roman Catholics show the same zeal in their religion of forms and ceremonies. They are ready to spend their money in decking images with flowers, and in illuminating the pictures of saints with candles. Men are willing to do anything to please God—but to give up their sins.

And why is it that they have no taste for a holy and spiritual Savior? Because they have a taste for the world. Why is it they do not love God? Because they love the world. Jesus pointed out this reason to his enemies. He said, "How can you believe, which receive honor one of another?" They cared for the opinion of their fellow men; therefore they would not come to a despised Savior.

But, O how foolish were they to prefer the honor that mortal man could give, above the honor that the everlasting God could bestow! What shame will overwhelm them at the last day, when even Moses, the prophet in whom they professed to trust, will disown them! Had they believed his writings they would have believed the Savior's words; for Moses had plainly declared, in Deuteronomy 18, that God would raise up a prophet like himself to be the teacher of the Jews; and such a prophet was Christ. When they shall see the Lord appear in all his glory surrounded by his saints, and among them Moses and all the prophets, they will feel ashamed of their treatment of that blessed Savior. Would we enjoy true honor hereafter, we must now faithfully cleave to His despised name, and to His despised people. We must not inquire, "What will the world think of me, if I follow this command of the Lord Jesus?" but we must only ask, "Will God approve my conduct?"

MARCH 1

Matthew 12:9-13. Christ heals the man with the withered hand.

It was upon the way to the synagogue that the disciples had plucked the ears of corn; for our Savior did honor to the ordinances of public worship by attending them himself. He taught at the synagogue, he sat among the readers, and expounded. His enemies were present; for they observed the forms of religion, though they knew not its power.

Jesus noticed among the congregation a man with a withered hand. He would not be restrained by the malice of his enemies from displaying his mercy. The Pharisees observed what he was going to do, and asked him whether it was lawful to heal on the Sabbath-day. Jesus answered their question by another; for, in Mark's gospel, we find that He replied, "Is it lawful to do good on the Sabbath, or to do evil? To save life or to kill?" Thus he showed that he read the wicked hearts of his enemies, and perceived their design of killing him. It was impossible for them to resist this appeal to their consciences; they held their peace, as all the wicked shall do at the judgment-seat of Christ. "The mouths of those who speak lies shall be stopped;" (Ps. 63:11.) "The wicked shall be silent in darkness." (1 Sam. 2:9.) Jesus regarded this poor man as a sheep fallen into a pit of affliction. He had looked upon all mankind as such a sheep, and had come down to redeem their precious souls from death. With what compassion he viewed his poor sheep, "plunged in a gulf of dark despair," whence it never could extricate itself?

Mark describes our Savior's feelings towards his enemies on this occasion. "He looked round about him with anger, being grieved for the hardness of their hearts." Well might it grieve him to behold sinners endeavoring to hinder the healing of a poor sufferer, only because the Savior's glory would shine forth the more brightly on that account. What a dreadful instance of hardness of heart! But are there not some in these days who commit similar sins, by opposing the preaching of the Gospel, which can alone restore a withered soul? Does not Jesus view such people now with anger and with grief?

The manner in which he healed the poor man is very remarkable. He could have cured him by a word; but he desired him to stretch forth his hand. Was not this a strange command? It was the man's disease, that he could not stretch forth his hand. The man might have replied, "I have often endeavored to stretch forth my hand, and have not been able. Why should I try again?" But he made no such unbelieving answer; he confided in the power of Jesus, and his attempt was successful.

The Lord in his Gospel commands us to do things that seem to be impossible. He says, "Repent and believe." We are sinners, and cannot repent and believe, except by a miracle of grace. Our hearts are hard—how can they repent and feel grieved because we have sinned against God? Our minds are blind, how can we believe and see the glorious salvation of Christ? Let us beware of saying, "We cannot repent and believe—we have often tried, and we have not been able." There is a dreadful history of one who reasoned thus. It was Dr. Priestly. In his youth he discovered that he was not born again—at first he was greatly distressed at finding he could not repent and believe; but instead of looking to the power of Christ to enable him, he listened to the devil, who suggested that there was no such thing as repentance, faith, or regeneration. He believed the lie; he preached it; and how did he die? Comforting himself with the thought that there was no eternal punishment—another lie suggested by Satan. He said to a friend, "Reach down that book—(he did not mean the Bible—he did not desire to hear its precious promises)—that book has greatly consoled me; it has convinced me that we shall all come to heaven at last, whatever sufferings we may endure first." Thus he died, expecting to be cast into hell for a time, and then to be translated to heaven. But who could bear the thoughts of passing one day in the lake of fire, or even one hour! Let us beware of the first unbelieving thought, lest it should increase to more ungodliness. Jesus commands, "Stretch forth your hand—Repent—believe." If we have not repented or believed, let us make the effort now, confiding in his strength who gave the command.

March 2

Matthew 12:14-21. Isaiah's description of the gentle and compassionate Savior.

Though Jesus had silenced his enemies in the synagogue, he had not overcome the enmity of their hearts. Though they could not answer him, they could hate him. So great was their hatred, that when they left the synagogue, "they held a council against him how they might kill him." Without the grace of God, public worship cannot benefit the soul. From the church where the Savior has been present to bless many of the congregation, we may retire only "to do evil with both hands, earnestly."

Jesus retreated from his enemies to do good in another scene. He permits his followers to flee from persecution; but he enjoins them, wherever they go, still to seek to serve God.

Great multitudes followed Him into his retreat by the side of the lake, desiring to be healed of their diseases. Many people have wondered why he desired those whom he healed not to make him known. It appears that one reason was, that he did not wish, by the report of His miracles, to increase the rage of his enemies, and thus to provoke them to acts of violence before his work was done, and his hour was come. Another reason was, that he did not desire to add to the throng who followed him, and who pressed upon him to a painful degree. Already the concourse was so immense, that he was obliged to escape from the crowd into a ship. People flocked from the most distant parts of the land, and even from heathen cities. We find it recorded in Mark 3:8, that they came from Idumea, or Edom, and from Tyre and Sidon, the habitations of idolatrous nations. Jesus did not desire the praise of multitudes; it gave him no pleasure to hear their shouts as he passed; he delighted in the petitions of the poor trembling sinner, and in the love of those whose sins he had forgiven. Was not his gentle, retiring, compassionate character truly described by the prophet Isaiah in the passage beginning, "Behold my Servant, whom I have chosen!"

Now in this prophecy there are several deeply interesting points. A glimpse is here afforded of the everlasting covenant, that covenant which the Father made with the Son respecting our salvation. It was made before the world began; for God foresaw our ruin, and knew that none but his only-begotten Son could save us; therefore he appointed his Son to do this mighty work. The Son consented, and replied, "Lo, I come—I delight to do your will, O God; yes, your law is within my heart," (Ps. 40.) And lo, he came. Thus Christ became the servant of God his Father. He finished the work that his Father had given him to do, and then ascended to sit at his right hand as our Intercessor. He now pleads the merits of his service, and asks for his reward, the salvation of sinners. His Father has promised that he shall prevail. That is the meaning of the words, (v. 20,) "He shall send forth judgment unto victory." Yes—all the ends of the world shall remember themselves, and turn unto the Lord, (Ps. 22.) That glorious day has not yet arrived. Meanwhile, let us trust in him.

See what a gentle Savior he is. "He will not break the bruised reed," or the broken heart. "He will not quench the smoking flax." The first desires of a soul after Christ may be compared to the smoke of flax, after it has received a spark, and before it is kindled into a flame. Will he quench these feeble desires? No—he will fan them into a flame. How can we refuse to trust in so compassionate a Savior! Ought we not to come to him with confidence, knowing that what he was on earth, he is now in heaven!

March 3

Luke 6:12-16. Christ chooses his twelve apostles.

We must remember, that though Jesus was God, yet that he was clothed in a body like our own, and was subject to all our feelings of fatigue. What ardor of love must have filled his bosom to have driven sleep from his eyelids, and to have sustained him in prayer for a whole night! How long do we pass in prayer? Half an hour? perhaps not five minutes morning and evening; perhaps the greater part even of that time our thoughts are wandering to the ends of the earth. Or do we never pray in spirit, with hearty desires after God? Do we feel our prayers a burdensome task; and do we never pour out our souls, as a child pours out his feelings into his father's bosom? If this be the case, how dreadful is our condition!

But even if we do know what it is to pray to God, yet we must feel that we do not pray as much, or as earnestly as we ought.

What blessings we should receive if we prayed to God more fervently, and entreated him and implored him to fulfill his promises! Why are we so apt to make excuses, and to think that we are too busy, or too much fatigued to pray! Is it because we do not believe that God hears us? or is it because we think that He will give us blessings without our asking for them? Let us beware lest we provoke God, by our negligence, to withdraw the blessings he has already bestowed.

We may conclude what was the subject of our Savior's prayer that night, when we observe what was his employment the next morning. Then he chose twelve from among his disciples to be apostles. Was he not praying in the night for them, and for the success of their ministry? What blessings have been poured down upon thousands in answer to those midnight prayers!

But even we, unworthy as we are, might assist our Redeemer's cause by joining in his petitions; for he once said, "The harvest is plenteous, but the laborers are few; pray therefore, the Lord of the harvest, that he will send forth laborers into his harvest."

Yes, even we may entreat God to choose holy men, and to make them his ministers. Human creatures may build churches, but they cannot place in them holy ministers, unless God prepare men for the ministry. And what is a church without a man of God in it! False teachers ruin men's souls; they are not the ministers of Christ. Let us pray that God may send us pastors after his own heart to feed us with good knowledge, and understanding, and that he may send his shepherds forth to the ends of the earth to bring in his lost sheep into his fold.

These twelve apostles were not to become ministers immediately. If you refer to Mark 3:14, you will find that Jesus ordained them that they should first be with him, and then go forth and preach. All who teach others must be with Jesus to be taught by him.

Who were the men whom Jesus chose to be his apostles or messengers? (for apostle means "person sent forth.")

Some were fishermen; Matthew was a tax-collector; and probably none were great in this world.

James and John, the sons of Zebedee, were called Boanerges, or sons of thunder; and it is supposed that they afterwards preached with great power, for though John is famous for writing about love, he wrote terrible warnings to sinners, and no doubt uttered them also, even as Jesus his gentle master did.

The last mentioned is Judas Iscariot, or the man of Carioth, the traitor! And why did Jesus choose such a man, when from the beginning he knew he would betray him, and once said, "Have I not chosen you twelve, and one of you is a devil?" Why then did he choose him? No doubt one reason was to fulfill the prophecy in Ps. 41—"My own familiar friend in whom I trusted, who ate of my bread, has lifted up his heel against me." Might he not also have intended to teach us a solemn lesson by the example of Judas? It is possible to be with Jesus, to hear him night and day; it is possible to appear religious and to preach holy doctrines, and yet to perish everlastingly. There are too many instances of people who have appeared to have been born of God, who have died in sin.

Baxter relates that in his youthful days he had a friend who seemed more earnest than himself, who prayed with him and exhorted him, and who finally fell away, and made shipwreck of his faith. Can we hear of such instances without lifting up our hearts to God to keep us from falling?

March 4

Luke 6:17-19. A multitude of people healed by touching Christ.

We have just read how Jesus spent a whole night in prayer, and in the morning chose his twelve apostles. After choosing them he came down from the mountain, and found a vast multitude collected together in a plain beneath.

What a scene of suffering must have been witnessed upon this occasion, and what a scene of joy must have succeeded when the tongue of the mute sang, and the lame man leaped as the deer, when mothers again beheld their drooping infants restored to all the freshness of health, when fathers rejoiced over children once tormented with devils, suddenly become gentle, reasonable, and happy? Yet these changes are but faint emblems of the glorious works which are now wrought where the gospel is preached in power—for virtue (that is, a divine power) still goes out of Jesus, and where his name is proclaimed, tongues which were mute in his praise are loosed; feet that could not walk in his ways are strengthened; parents behold their wandering children returning to their forsaken God; and even angels in heaven survey the scene and look forward with joy to the time when redeemed sinners shall be their companions in heaven. O blessed gospel, which can effect such wonders! May it be preached all over the world, and rescue every sinner from the power of Satan!

There were probably some spiritual cures wrought by Jesus on that plain; for the multitude came not only to be healed, but also to hear him. This seemed a favorable opportunity for preaching a public discourse. This sermon is recorded by Luke. It is doubtful whether that recorded by Matthew is the same as this, or whether it was delivered on a different occasion. But the two sermons are so much alike, that it will be best to select one only, and as Matthew gives the fullest account, we will consider the sermon recorded in his gospel.

Never could a congregation have had such motives to listen to a preacher as the audience that surrounded our Lord at this time. With what feelings of grateful love the newly-restored sufferers must have regarded their compassionate Savior! And with what emotions of reverence and awe those who had witnessed the miracles must have gazed upon the Almighty Lord!

But much as we must admire the power displayed in his miracles, we must be chiefly touched by that love which induced him to welcome and relieve the suffering throng. The selfish heart of a fallen man would soon be wearied and disgusted with such a crowd of miserable objects. But the Son of God shrunk not from the leper's touch, nor the maniac's shriek.

The love of Jesus flowed out to meet the misery of man. It is thus even now. His love is still shown in listening to the cries of the most degraded outcasts. Those whom proud men would trample under foot, need only cry to the condescending Savior, and they shall be heard, received, and welcomed. The beggar in his hovel is visited, even the felon in his cell, when, in the hour of trouble, he calls upon the name of Jesus. Could we track the steps of the Savior through the world, we would find that while he passed by many a stately mansion and many a grand palace, he often cheered by his presence the hut of the African slave, and softened by his love the hard bed of the dying pauper. How blessed are they who tread in the steps of the Savior, and who delight more in relieving the sufferer than in shining in elegant society, and partaking of splendid entertainments!

Everyone has heard of Howard, the prisoner's friend; and of Wilberforce, the negro's friend; and of Ashley, the friend of the factory child—but there are many whose names the world has never heard, who have imitated Christ as nearly as they in labors of love. An aged outcast one night wandered to the door of a poor Christian. The wanderer was a beggar, and almost an idiot, but for Christ's sake she was received. Her new-found friend never grew weary of her care, but year after year sustained her by the labor of her hands, dressing her wounds with a sister's tenderness, and praying with many tears for the salvation of her soul. When asked why she did so much for a stranger, she replied, "The love of Christ constrains me. Has He not said, Bring the poor that are cast out to your house?" (Is. 58:7.)

March 5

Matthew 5:1-10. Christ begins his sermon on the Mount by pronouncing the beatitudes.

The blessed Savior had been just engaged in healing the bodies of men, when he ascended the mountain to preach words that might save their souls. He opened his mouth to speak with a loud voice to the vast multitude. What heavenly words proceeded from those gracious lips! He began with pronouncing blessings; for he came to bless and to save. These eight blessings are called the beatitudes. They are very instructive, because they teach us whom Christ counts happy or blessed.

We all naturally desire happiness, but we fall into this great mistake—we think that we must have earthly good in order to be happy. Do not the people of this world show by their conduct, that if they were to speak the language of their hearts, they would say, "Blessed are those who have houses and lands—Blessed are those who enjoy health and long life—Blessed are those who are held in honor and reputation among men?" But God speaks very differently. He assures us that happiness is only to be found in his presence, and in likeness to himself. The Psalmist declares, "In your presence is fullness of joy;" and again, "I shall behold your face in righteousness; I shall be satisfied when I awake in your likeness." In order to become happy we must become holy like Him.

God will bestow upon us, in answer to our prayers, all the graces mentioned in these beatitudes—humility, penitence, meekness, spiritual desires, mercy, purity, love of peace-making, and joy in persecution. None but real Christians possess these dispositions. Unconverted people may sometimes appear to be meek. It is no doubt true that there are some people more meek by nature than others. But how different is natural meekness from that of the true Christian! He is meek, not because he does not feel an insult, not because he is afraid of showing resentment, not because he sees it is most to his interest to endure in silence; but—because he traces the hand of God in every injury man is permitted to inflict, because he knows that he deserves worse treatment than he receives, and because his Savior suffered far more for his sake. These are some of the motives which lie at the root of the Christian's meekness. When David was cursed by Shimei, he meekly replied, "Let him curse," because the Lord has said unto him, "Curse David." He felt that the Lord had appointed the chastisement, and he did not desire to resist it. This was the meekness, not of nature, but of grace.

Some people are more merciful or kind-hearted by nature than others; but none exercise true mercy except those who have themselves received it from God. These are the only people who show mercy to the souls of men.

There are some also who naturally delight more than others in making peace; but the right motive must ever be lacking, where true religion is absent. How beautiful is the character of a Christian peacemaker! We might all do something in preventing quarrels, and in healing them. The children of Satan delight in seeing people divided, and often by their malicious tales create differences between friends—but the children of God delight in seeing hearts fondly attached to each other; and often by their kind efforts reunite the cord of love when it has been broken. Two celebrated ministers, Robert Hall and Charles Simeon, had quarreled; they refused to speak to each other; when John Owen, another eminent minister, adopted the following plan to reconcile them, after several others had been tried in vain. He wrote and left at the house of each these lines—
How rare that task a prosperous issue finds,
Which seeks to reconcile discordant minds!
How many scruples rise at passion's touch!
This yields too little, and that asks too much;
Each wishes each with others' eyes to see—
And many sinners can't make two agree.
What mediation then, the Savior showed,
Who singly reconciled us all to God!

It is said that upon receiving the lines, each minister left his residence to seek the other, and that they met in the street, where a perfect reconciliation took place.

This is an instance of the manner in which the true Christian makes peace between his brethren, and of the success with which God blesses his efforts.

Let us now turn to another of the beatitudes. "Blessed are the pure in heart—for they shall see God." All who know anything of their own hearts, must acknowledge that they are not by nature pure. We learn from the scriptures that the heart is purified by faith. (Acts 15:9.) When a man believes in Christ, his heart no longer delights in sin, but desires to be holy like God. Lest, however, any penitent sinner should be cast down by reading this verse, let me mention a little circumstance for his comfort.

When the Esquimaux, in North America, first obtained the Gospel of Matthew in their own language, they perused the sacred treasure with the greatest attention. One day the missionary found a poor lad weeping bitterly. He inquired the cause of his grief. The youth replied by pointing to the passage in the eighth verse of this chapter. "Look there," said he, "it is only the pure in heart who shall see God; and I am not pure, so I can never see him." "But stop," said the missionary, (placing his finger on the fourth verse,) "read again, Blessed are those who mourn, for they shall be comforted."

March 6

Matthew 5:11-16. Christ prepares his disciples for persecution.

The sermon which the Lord Jesus preached on the Mount astonished those that heard it. Who would have thought that the persecuted could rejoice? Yet Jesus said, "Blessed are you when men shall revile you." There are a great many different kinds of persecution; but only one of them is mentioned in this place. It is a kind that some might not think very difficult to bear—the persecution of the tongue. "Blessed are you when men shall revile you, and persecute you, and say all manner of evil against you falsely for my sake." But those who have endured this kind of persecution, know that it is very painful to the natural feelings. Yet all who follow Jesus must suffer it; for "if they have called the master of the house Beelzebub, how much more shall they call them of his household?" (Matthew 10:25.)

Slander is a part of the martyr's portion. No man was ever yet put to death as a good man. His enemies take away his good name before they venture to murder him. Thus they did to Jesus. They said that he was a rebel and a blasphemer, before they crucified him. The most dreadful calumnies were spread abroad respecting the early Christians. The first persecution was set on foot by the emperor Nero, on the ground that the Christians had set fire to the city of Rome, though it is supposed he himself had committed the crime. When warriors expire on the field of battle, they know that their names will be honored by their countrymen; but martyrs often die amid the curses and insults of the multitude.

Many Christians have tried to escape persecution by concealing their religion. But the Lord Jesus does not approve such conduct. He has compared his people to two things, salt and light. Why has he compared them to salt? Because if salt has lost its savor, it is utterly useless. Thus, a Christian who hides his religion, or who disgraces it by his conduct, is useless. Light also is a great blessing; but if it is concealed, it is no blessing at all. There have been Christians, in countries where persecution was violent, who have concealed their sentiments even from their own children. In Bohemia, some fathers, when going to die, acknowledged that all their lives they had been Protestants in heart, but had not had courage to avow it. While they lived, they often retired into a shed to read the Bible, which they hid in the ground. But did these men give light unto all that were in the house? Were their children brought up in the nurture and admonition of the Lord?

The prophet Daniel acted in a very different manner, when, in spite of the king's decree, his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. There are two things which Christians must do if they would glorify God; they must lead holy lives, and openly acknowledge the Savior, in whom they believe. If they do not openly acknowledge him, how can they do him honor by their lives? And if they do not lead holy lives, they disgrace the cause by making an open profession of his name.

"Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." We must expect that they will now speak evil of us; but afterwards, when they are in affliction, they may be led to turn to our God; according to the words of the apostle Peter, "Having your conversation honest among the Gentiles, that whereas they speak against you as evil-doers, they may by your good works which they shall behold, glorify God in the day of visitation." (1 Peter 2:12.)

March 7

Matthew 5:17-32. Christ explains the spiritual nature of the law.

It is a very common idea, that Christ came to set aside the law; but it is a mistaken one. He said himself, "I came not to destroy the law, but to fulfill." He knew that man had broken it; and he came to fulfill it in his stead, and to bear the punishment due to man for breaking it. But he came to do still more; he came to take out of man's heart, his hatred of God's law. Forever since the fall, men have hated that law. As it is written, "The carnal mind is enmity against God—for it is not subject to the law of God—neither indeed can be." (Rom. 8:7.) The Pharisees professed to keep the law—but in their hearts they hated it.

No doubt it astonished the people exceedingly to hear Jesus declare, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall never enter the kingdom of heaven." But what sort of righteousness can those men have had, who in their hearts hated righteousness! But this was the case with the Pharisees, and it is the case with every unconverted man. The law is too holy to please such sinful creatures as we are by nature.

It may appear, at first sight, an easy thing to keep the sixth commandment, "You shall not kill." But if we think it easy to keep it, it is because we do not understand its spiritual meaning. It forbids not only the act of murder, but the thought. Hatred is the beginning of murder. This may be proved. When we hate a person, we do not like the presence of that person; we feel uncomfortable when he is near, and wish he were at a distance. This must have been Cain's first feeling against Abel. It was fostered in his bosom, until it led to murder. Before he murdered Abel with his hand, he murdered him in thought. And what is the beginning of hatred? It is anger.

There is a righteous anger. God is angry with the wicked; but if they would turn from their wickedness, his anger would cease; for he says, "Let the wicked man forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him." But sinful anger is very different from the anger of God; it is anger without a cause, or without a sufficient cause. Perhaps someone has slighted us and wounded our self-love; or, perhaps, he has gained some advantage that we should like to possess, and has excited our envy. Perhaps he has faithfully reproved us, or set us an example which makes us feel ashamed of our own conduct. This was the reason that Cain was angry with Abel, and it was the reason that the Pharisees were angry with Jesus. Worldly people are still angry with real Christians on the same account. How sinful is such anger! It is usually vented in abusive words. Raca and fool were terms of reproach used by the Jews. Raca signified "vain worthless fellow," and fool, "wicked and abandoned wretch."

And have none of us in our anger been led to use very improper expressions? Even little children sometimes utter very violent words in their fits of passion. And does not God notice these words? He does notice them, and though we may forget them, He will not. He is an adversary to the wicked, and will shut them up in a prison whence they can never escape. We are now going to pray to God. Do any of us cherish malice in our hearts? Malice is the worst kind of hatred. God will not accept the prayers or the praises of any person who hates his brother. It is a difficult thing to part with our sins. Many people would rather part with a foot, or an eye, than with their sins. But we must part with them, or we shall be cast into hell. Blessed be God, He will give new hearts to those who ask for them; He will make them righteous, and He will pardon all their sins for his dear Son's sake.

March 8

Matthew 5:33-37. Christ forbids irreverent swearing.

The Lord Jesus observes the expressions we use in our common conversation; he notices every reproachful word we utter to each other; he notices also every irreverent word we speak of God. He heard with displeasure the Jews of old calling their brethren raca and fool, and swearing by heaven, by the earth, by Jerusalem, and by their own heads. Let us never forget that he still listens to our words, and is displeased with every profane expression, such as, "God bless us," "The Lord knows," "Upon my soul." Ungodly people are so much in the habit of uttering these exclamations, that they scarcely know when they use them. But they could not have acquired the habit, if they had felt reverence for the majesty of the Almighty God. But when men became sinners, they began to despise Him. If they were to hear his dreadful voice, they would be filled, as Adam was, with fear; but when they do not see him, they feel no dread, and care not how they insult his name. "You shall not take the name of the Lord your God in vain. The Lord will not let you go unpunished if you use His name in vain."

But with what solemn awe the Son of God speaks of his Father! Even the heavens and earth are not common things in his sight. When we look up at the blue vault above our heads, we are gazing upon the throne of its Creator; and when we look around upon this green and smiling earth, we are gazing upon the footstool of its glorious Monarch—even our own heads are His, and not ours; for He made them, while we cannot make one hair, white or black. If men were not sinners, they would be satisfied with saying "yes" and "no," without using oaths to confirm their words. For Jesus said, "Simply let your 'Yes' be 'Yes,' and your 'No,' 'No'; anything beyond this comes from the evil one—or the evil heart."

There is one difficulty that may be urged respecting the rule Christ laid down. How is it that Paul in his epistles often appeals to God, saying, "God is my witness, I speak the truth in Christ; I lie not. I call God for a record upon my soul." Did Paul speak profanely? That is impossible, for he spoke by the Holy Spirit. It is therefore lawful to appeal to God on solemn important occasions; as in a court of justice, when our words may affect the life of a fellow-creature. It is even mentioned in Isaiah as a proof of piety in future days, that men instead of swearing by false gods, will swear by the true God. "He who swears in the earth, shall swear by the God of truth." (Is. 65:16.) In Deuteronomy also, God said, "You shall fear the Lord your God, and serve him, and swear by his name." (6:13.) It must therefore be lawful on some occasions to use solemn oaths.

How condescending God has been to us in having used an oath to confirm his promise to us! Because he could swear by no greater, he swore by himself, and he said, "As I live." This he did to quiet the unbelieving fears of his own people. He says to each of those who have fled to Christ for pardon, "Surely blessing I will bless you." He adds his oath to his word, and says, "As I live." Thus by two immutable or unchangeable things, his word and his oath, he gives strong consolation to the poor penitent trembling at his footstool. He uses the same oath when He threatens to destroy His enemies. "I lift up my hand to heaven, and say, 'I live forever.' If I whet my glittering sword, and my hand take hold in judgment, I will render vengeance to my enemies, and will reward them that hate me." (Deut. 32:40, 41.) Well, then, may we fear this glorious and fearful name, "The Lord your God."

March 9

Matthew 5:38-42. Christ forbids revenge.

These directions have excited a great deal of surprise. It seems to proud man impossible that God should expect him to bear injuries without complaint, or desire of revenge. Let us inquire in what manner these directions are to be understood. The words, "An eye for an eye, a tooth for a tooth," are the words of God, and Jesus did not contradict his Father's words, which were his own also, but he explained them. The Pharisees had misunderstood them, and represented them falsely to the people. Those words, "eye for eye," were a direction given to the civil authorities. See Ex. 21. It was to be their rule of punishment. If a man put out another man's eye, the civil authority might not take away his life on that account, but might assign a punishment equal to the injury he had inflicted. But this command was never intended to encourage revenge. The judge executes justice for the public good, and men may bring others to justice on the same account; but they may not practice private revenge from feelings of hatred and anger.

The Pharisees had explained this law very poorly, and had deceived the people. Jesus told them that far from revenge being allowable, we ought to suffer personal injuries without complaint, or resistance. He did not forbid us to remonstrate with our enemies, when we had the opportunity; for it is right to do all we can to deter others from committing sin. He himself expostulated with the man who dared to smite his cheek, as he stood before the high priest, saying, "If I have spoken evil, bear witness of the evil; but if well, why do you smite me?" (John 18:23.)

When our Christian brethren trespass against us, we are bound to rebuke them, (though with mildness,) for it is written, "You shall not hate your brother in your heart; you shall rebuke him, and not allow him to sin." (Lev. 19:17.)

Are we not then to turn the left cheek to him that has smitten us on the right? The command is to be obeyed in the spirit, rather than in the letter. And what is the spirit of the command? It is a willingness to yield up our rights. We owe duties to others, and others owe duties to us. Now by nature we are apt to think little of the duties which we owe to others, and much of the duties they owe to us; that is, we think little of our duties, and much of our rights. We are inclined to watch the conduct of others towards us, and to feel angry when they do not behave as we think they ought. This is a ruinous course of thought; it not only makes us unhappy in THIS world, by leading us to feel dissatisfied and revengeful, but it endangers our happiness in the next, by taking off our thoughts from Christ, our atonement, and our example.

It is useless to think of the duties of others to us; they ought not perhaps to expect so much from us, or to behave to us with such disrespect, or with such harshness; but by dwelling on these subjects, we do not improve their conduct, but lose our own peace. On the contrary, it is most useful to think of the duties we owe to others, because we shall have to account for all our conduct at the last day. Then to have been ill-treated will be nothing, but to have ill-treated others will be dreadful. If we are engaged upon this profitable subject, we shall often not observe when our fellow-creatures behave ill to us, and thus we shall miss many occasions of uneasiness, and also of sin. But if we do observe any ingratitude, or unkindness, there is one great use we may make of the trial; we may examine whether there is no person to whom we have behaved in a similar manner. It is almost certain that we shall remember having done something like the offence we have received, to some of our fellow-creatures; but at all events, we shall find that there is One to whom we have behaved far, far more ungratefully than any have behaved to us. All that our fellow-creatures can do to us is but a faint shadow of the manner in which we have insulted God. What has He not a right to expect from us! If a man had expended all his property in ransoming a poor prisoner, would he not expect some grateful return for his generosity? But God has given up his only Son for our sakes. O sacrifice surpassing human thought! And how have we behaved towards him? How coldly! How unfaithfully! What reluctant obedience have we rendered! More frequently still, what open disobedience!

This consideration should make us very meek when we receive injuries. If it really sinks into our hearts, we shall become less ready to complain of others, and more earnest in our endeavors to behave well to them.

March 10

Matthew 5:43 to end. Christ enjoins the forgiveness of enemies.

It is written in Lev. 19, "You shall love your neighbor as yourself." The Pharisees for many ages past had given a very imperfect explanation of this law. They had not explained the term "neighbor" aright. They had declared that it applied to those who loved us, and did not include those who hated us. But this was not true. Every human being is, in one sense, our neighbor. We are therefore commanded to love all. God had never said, "You shall hate your enemy;" for, though he had desired the Jews to form no friendships with heathen nations, he had never commanded them to hate or injure them from feelings of revenge. It was man who had added, "You shall hate your enemy." How easy it was to obey such a law! By nature we love our friends, and hate our enemies. As Christ said, "Even the publicans love those who love them." The publicans were people of very bad character, who generally defrauded in collecting the taxes, and who were therefore much despised—yet even they behaved with kindness and respect to their particular friends. The Pharisees had no reason to be proud of such righteousness as this.

Well might our Savior say to his disciples, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the kingdom of heaven." Yet this is the sort of righteousness which men are still inclined to think sufficient to entitle them to everlasting happiness. How often people say, "Have I not been a good mother to my children, a faithful friend, a kind brother—what harm have I done?" They claim a reward from God for such goodness as this! But our Savior expects far more from his disciples; he expects them to love those who hate them; to speak kindly to them, in spite of their abusive words, and to pray for them, notwithstanding repeated injuries. And yet even this conduct deserves no reward, because it is no more than our duty.

Do we say, how is it possible for us to do this? It is impossible, without a new heart. We are too sinful to do it. Those who have been renewed by grace are enabled to love their enemies. The missionaries who went to Greenland to dwell amid plains of snow and mountains of ice, were treated in the most unkind manner by the natives. Once the ship that was to have brought them provisions did not arrive at the expected time, and they were reduced to the brink of famine; for they could not procure food by hunting seals, as the natives did. The cruel Greenlanders mocked at their sufferings, and refused to help them. At length the ship containing provisions arrived. The missionaries might have gone back in it to their native country, but they remained in Greenland. Soon afterwards, many of the people were in need of food, as through their improvidence their summer stores were exhausted. Did the missionaries refuse to feed them? They shared their little supplies with them. The people were attacked with the smallpox; the missionaries nursed them with the greatest tenderness. This conduct had a great effect in softening the minds of the heathen towards their teachers, and in preparing them to receive their message. It is by such behavior we may show that we are the children of God.

How does God behave towards ungrateful man? Our Savior reminded his disciples that God sent rain, and the light of day, to all, even to those who hated him. But he did not then speak of a still greater proof of love—the gift of his Son. For a righteous man some might even dare to die; but God commends his love towards us, in that while we were yet enemies, we were reconciled to him by the death of his Son. This shows us what kind of love we ought to feel for our enemies. The same kind that God feels for us. Not the love of approbation, (that we can only feel for the righteous,) but the love of compassion. It is this love that God felt for the world when he gave his Son to die for it. To love an enemy is to be perfect; for it is to have charity, the bond of perfectness. If we have this charity, this love to all, we are like God, though our love can never be so great as His.

If we earnestly desire the salvation of our enemies, then we may know that we are the children of God. Let us endeavor to melt their hearts by acts of kindness. Such efforts are often blessed to the conversion of sinners. A holy man was once, for the truth's sake, shut up in a prison, and obliged to share the cell with a murderer. The conduct of his wicked companion was so intolerable, that his fellow-prisoner complained of him to those who overlooked the prison. An order was issued that the murderer should be removed to another dungeon. When the unhappy man heard to what place he was to be committed, his dismay was great, for he knew that the damp and closeness of that dungeon would cut short his life in a few days. He implored his fellow-prisoner, with many tears, to ask that the sentence might be reversed. The holy man felt that it was his duty to yield to these entreaties. He requested that the murderer might be permitted to remain with him. His petition was granted, but with this condition, that he should complain no more of the conduct of his companion. The murderer was melted by the generosity of the man he had once hated and annoyed. He fell at his feet, and with tears of gratitude implored his pardon. Henceforth he listened to his instructions, and through the grace of God, repented, and believed the Gospel.

March 11

Matthew 6:1-4. Christ forbids ostentation in GIVING.

The Lord Jesus now began to show the emptiness of the good works in which the Pharisees gloried. He had declared what false views they entertained of the law of God, and now he shows that their best actions were nothing worth, because they were done from wrong motives.

Let us remember that he said, in the early part of the sermon, that except our righteousness shall exceed the righteousness of the Scribes and Pharisees, we shall in no wise enter into the kingdom of heaven. Here is an instance of what their righteousness was. They sometimes bestowed large sums of money on the poor, or on the service of the temple; but their desire was to be seen of men. They did not care so much for God's favor, as for men's admiration. Therefore they took care to have their charities known. They did not literally sound a trumpet before them; but they endeavored as much to attract notice, as if they had sounded a trumpet. They did gain much praise from men, and this was their reward, and their only reward.

We all by nature care for the praise of men more than for the praise of God. The reason is, that we have no faith. We see men, we hear their praise; but we do not see God, nor hear his voice. But when a person has faith, he begins to value God's favor more than the praise of men. To hear every human tongue united in applauding him, would not give him as much delight as the hope of hearing God say, "Well done, good and faithful servant."

Now the point we should examine is this—Which are we most anxious to obtain, the praise of men or the favor of God?

It may sometimes be best that our charities should be known. David, for instance, gave the gold and silver he had saved for the temple in a public manner. But why? Not to gain praise, but to encourage others to give also. Should we even hide our charities, and at the same time desire that they should be discovered, God would not be pleased with us. He looks at the heart. He wants us to act to him alone. We ought not to think that our charities deserve to have a reward from God. If we do them with this idea they will not be acceptable.

What can we give to God? Nothing worthy of his acceptance. All we can bestow are but like the flowers that the cottager may gather from his garden, and present to the monarch as a slender token of his gratitude for the gift of his cottage, and for his garden, and for all that he possesses. A gracious sovereign would not refuse the gift, if humbly offered, though the flowers were common, and though his own garden contained the rarest and the finest; but if the cottager presented them to gain the praise of his neighbors, or thinking he conferred a great favor upon his king, both the offering and the offerer would deserve to be rejected. And shall those who give money for God's service in such a spirit, be accepted? Cornelius gave alms from the overflowings of a grateful heart, therefore the angel said to him, "Your prayers and your alms have come up as a memorial before God," (Acts 10:4.) The poor widow gave her two mites with a single eye to God's glory. She gave her heart with them, or it would not have been said of her, "She gave more than they all." Mary poured the ointment on the head of Jesus, under a deep sense of her own unworthiness, and of the preciousness of her Savior; therefore Jesus accepted the service, and has caused it to be remembered through all ages. All we do from a feeling of grateful love to Him, who laid down his life for us, shall be remembered by God, when the costly gifts of ostentation shall be buried in eternal forgetfulness.

March 12

Matthew 6:5-8. Christ forbids ostentation in PRAYER.

Our Savior continued to expose the emptiness of the works in which the Pharisees prided themselves. One of these was giving. This has been already considered. Another was prayer. Let us now direct our attention to this subject. The customs of Judea were very different from ours. The synagogues were always open, and people resorted to them, as well as to the temple, in order to pray. There was no harm in the custom, and many people no doubt went to the synagogues to pray in sincerity, as we know one poor tax-collector went to the temple, and sincerely said, "God be merciful to me, a sinner."

But others went only to be seen of men. There were also certain hours of the day at which the Pharisees said certain prayers; and if at these hours they found themselves in the streets, they stopped to repeat their task; and for this purpose preferred the corner of a street to a more private place. Jesus bade his disciples avoid such ostentatious conduct, and advised them to retire to their closets to pray, and to conceal from the world their communion with their heavenly Father.

If we really love God, we shall pray to him in secret. It is clear, that if we pray in church and in the family, but neglect secret prayer, we are only seeking human approbation.

It is a great proof, both of faith and love, to be frequent in secret prayer. If we were told that a departed friend was hovering near us, though unseen, and that he could hear us, though he could not answer us aloud, should we feel inclined to speak to him? This would depend upon two circumstances—first, upon our faith in the statement, that is, upon our really believing that the friend was near; and secondly, upon our love for this friend—If we both believed he was near, and loved him, we would find great delight in talking to him. "He who comes to God, must believe that he is." If we doubt whether God hears us, no wonder we find prayer a burdensome task. If, also, we do not love God, how can we find it pleasant to speak to him? But if we believe that he is very near us, and if we love him with fond attachment, O how delightful to shut our closet door, and to pour out our hearts before him! And will he give us a reward for doing so? What! A reward to his needy creatures, for calling upon him for help! The reward will be, He will answer our petitions as He has promised, and at the last acknowledge us as His children.

Jesus also tells us in what manner we should pray. It is not words alone that move God. The heathen think they shall be heard for much speaking, and say, Baal, hear us, Baal, hear us. The Roman Catholics repeat the Lord's prayer many hundreds of times, and count the numbers upon their string of beads. But of what use are such prayers; for what are words without desires! We should use words, because in using them our desires grow stronger; but words without desires are but unmeaning noise. A Christian poet beautifully describes the nature of prayer in the following lines—
Prayer is the soul's sincere desire,
Uttered, or unexpressed;
The hidden motion of a fire
That trembles in the bosom.
Prayer is the burden of a sigh,
The falling of a tear;
The upward glancing of an eye,
When none but God is near.

Sometimes the mouth cannot express what the heart feels. But sometimes the soul feels dead, and we cannot pray in spirit and in truth. An unconverted heart is always dead; but even the renewed heart has seasons of barrenness. How are desires to be stirred up? Take the Scriptures—consider the things revealed in them—Heaven, Hell, God, the Judge of all—the crucified Savior—a precious soul—a fleeting life. Is there nothing you desire to escape? Nothing you desire to possess? Have you nothing to say to Him who can do everything for you, and who has done so much already? What would many a lost soul give for such an opportunity as you now possess? God, who sees your efforts, will send his Holy Spirit to teach you how to pray. Let us remember that prayer is our safety; without prayer we must be lost. When a person can receive no nourishment, we give him up; we know he must die if he can take nothing. If we cannot pray, we must perish.

March 13

Matthew 6:9-13. The Lord's Prayer.

This prayer is so familiar to us, that we are in great danger of not considering its weighty meaning. A prayer taught by our blessed Savior himself ought to engage our deepest attention. Had we been told that such a prayer had been given, and had never heard the words, how we would have desired to hear them!

We ought not to suppose that we are bound to use this prayer every time we pray. Jesus said, "After this manner pray." We find in this prayer a pattern for our prayers.

We see in what way we should address God, and what kind of petitions we may present. The title we are allowed to give to Him is the tenderest that can be conceived—Our Father. He is our Father, because he made us in his own image; but by sin, we became children of the devil. How then are we restored to our Father? By Jesus Christ. He became our brother in the flesh, that we might become his brethren in the spirit. He makes us the children of God by faith in him. Thus he said to Mary Magdalene, after he rose from the dead, "Go to my brethren, and say to them, I ascend to my Father, and to your Father, and to my God, and to your God."

Our Father is a king also; but a dethroned king. His subjects have risen up in rebellion against him. Therefore his children entreat him to return. His return is the darling wish of their hearts. It is a great sign of faithfulness in subjects, when they maintain allegiance to a sovereign who is in banishment. At such a time it is dangerous to be faithful; for if discovered in sending letters to their monarch, inviting him to take possession of his throne, they would be regarded as enemies by their rebellious countrymen. Yet faithful subjects would be continually forming plans for the restoration of their lawful sovereign, and would run all risks rather than desert him. The children of God feel and act in this manner while they live in the world. Their desire is, that their Father's name should be hallowed, praised, and adored; that his kingdom should come, and that his will should be done on earth, as it is in heaven. In their prayers they express this desire first, and they endeavor to promote its fulfillment by persuading men to submit to their king. Nor shall their desires and efforts be disappointed, for God shall one day be king over all the earth. We see, therefore, that only converted people can offer this prayer in sincerity, for none who are not converted long for God to be acknowledged as king.

The next requests relate to such things as we desire for ourselves. In the first place we ask for bread; not for a great supply, but daily bread. Then we ask for the forgiveness of sins, declaring at the same time that we have forgiven others their sins against us. Thus we see that this prayer suits none whose hearts cherish hatred and revenge; for if we do not forgive those who offend us, every time we use this prayer we are pronouncing our own condemnation, and asking God not to forgive us.

We have before remarked, that this prayer is only fit for those who love God, because they ask that his kingdom may come and his will be done. We now see that it is only fit for those who love man also; and we know that those who do love God, love their fellow-creatures also. These are the two great commandments—Love God and love your neighbor. When people believe in Christ they have new hearts, and they begin to love God and man. Then this prayer suits them. They still have sins to be forgiven, and it is the sense of God's grace in forgiving them, that makes them so ready to forgive others. When God has forgiven them a debt of thousands of pounds, how can they exact a debt of a few pence from their fellows! They feel that no one has acted towards them as ungratefully as they have towards God, and so their mouths are stopped from uttering reproaches against their fellow-creatures.

A penitent sinner hates sin. He can say from the heart, "Lead us not into temptation, but deliver us from evil, (or the evil one.") By nature we delight in temptation and in evil. All our pleasures are temptations; we are always running into it and longing for it. But the Christian dreads temptation; therefore he does not desire to be rich, nor to run with the crowds, nor to obtain high praise, because he knows he might be tempted to be proud, and foolish, and to forget God.

The prayer is ended as it was begun—with the praise of God. Yours is the kingdom, the power, and the glory. This is the consolation of the child of God; though none may acknowledge his Father, yet he knows his Father is glorious, and that some day his glory will be displayed before an assembled universe.

Christ would not have given his people such a prayer, if he had not determined to grant it. He knows what he will do, and he delights to hear us asking him to perform his gracious designs. Then let every devout soul say, "Come, Lord Jesus, come quickly, for yours is the kingdom, the power, and the glory."

March 14

Matthew 6:14, 15. Christ declares whom God will forgive.

Jesus here gives some instructions concerning the frame of mind in which prayer must be made. In the Lord's prayer we are directed to say, "Forgive us our debts, or trespasses, as we forgive our debtors, or those who have sinned against us." This petition seems like asking God not to forgive us if we do not forgive others. Some people might have been induced to wish that some part of the sentence was omitted, and that they were instructed simply to ask God to forgive them, whether they forgave others or not. But it would be of no use to make such a prayer; for God is determined not to forgive us unless we forgive others.

It is therefore necessary that we should inquire whether we really forgive them; for our hearts are so deceitful that we are apt to imagine we forgive, when we still harbor a grudge against an offending brother. What then are the signs of having really forgiven an offender? When we have heartily forgiven him, we cease to indulge the thought of his offence, and we take no pleasure in speaking of it. When we have heartily forgiven him, we neither wish evil to befall him, nor feel glad if it do befall him; but, on the contrary, wish all manner of good to happen to him. When we have heartily forgiven him, we neither speak bitterly of him ourselves, nor do we feel gratified if we hear others speak harshly of him. This last, perhaps, is the best test of our state of feeling; for some who would not dare to speak harshly of an enemy themselves, would be glad to hear others do so. These should be our feelings even towards one who has not asked our forgiveness; but if our offending brother ask us to forgive him, we ought to restore him to friendship and endearment, and our heart ought to be towards him as before—and thus we ought to continue to act, in spite of repeated offences.

Is it an easy thing thus to forgive? No! it is impossible to nature, and can only be done through the Holy Spirit working in our hearts a sense of our own unworthiness, filling us with love to God for his mercy towards us, and then with love to our fellow-creatures.

Though thousands offer this prayer of our Lord every day, it is only accepted from those whose hearts are renewed by grace. Before our prayers are accepted, we ourselves must be accepted. Cain's sacrifice was not accepted by God, because he himself was not accepted. Abel's sacrifice was accepted, because he himself was accepted. Would we, therefore, offer acceptable prayers, we must first give our own selves to the Lord; we must come in the name of Jesus, and on account of his sacrifice that he offered on the cross, God will accept us, renew our hearts by his grace, and answer our prayers. God will not be mocked. Man would gladly put God off with formal, heartless prayers; but He will not receive them. He spurns the offering, and says, "Who has required this at your hands—to tread my courts? When you spread forth your hands I will hide my eyes from you. Yes, when you make many prayers I will not hear." (Is. 50:12-15.)

But let no penitent sinner be discouraged by these declarations. We may come with our sins to Christ, if they are a grief and a burden to us, for it is He alone who can forgive them, and it is He alone who can subdue them. His Holy Spirit will make us hate our sins, help us to strive against them, and enable us to overcome them.

March 15

Matthew 5:16-18. Christ forbids ostentation in FASTING.

There was another duty upon the performance of which the Pharisees prided themselves—fasting. Some of them fasted twice a week. On those days they neglected the care of their persons, and went abroad that men might see they fasted, and admire them for their religiosity. In the day of a public fast for the sins of the nation, men should not conceal that they fast; but, like the king of Nineveh, who repented at the preaching of Jonah, they should set an example of penitence and self-denial. But when men fast for their own sins, then they ought to conceal the deed, and not seek to obtain human praise.

The scriptures teach us that fasting is a duty. It brings down the spirits, and sobers the mind; and, by the blessing of the Holy Spirit, disposes the soul for prayer and meditation. But there are some people, whose health is so delicate, that it would be injured by long fasting. It surely cannot be a duty for them to fast, for they would thus be less fit to pray.

But all should beware of excess in food, which drowns the soul, and renders it sensual and stupid. It is written concerning one of the most wicked cities of old, "Pride, FULLNESS OF BREAD, and abundance of idleness was in her and her daughters," (or inhabitants.) This fullness made them haughty, and brought on their destruction. (Ez. 16:48, 50.) Let none think that they are too pious to stand in need of such a warning. Christ warns his own disciples against gluttony and drunkenness—"Take heed lest at any time your hearts be overcharged with excessiveness and drunkenness." (Luke 21:34.) Constant moderation in food and drink is as important to the soul as to the body.

But when we fast let us beware of PRIDE; for as dead flies spoil the most fragrant ointment, so pride mars the most self-denying actions. We should perform religious duties secretly, when we are among those who will think highly of us for observing them. This rule applies to fastings, prayer, reading the scripture, and doing good. But when we are among those who would ridicule us for religion, then is the time boldly to confess our Master, and to show that we are not ashamed of him. How easy it is to speak against vain amusements, to quote the scriptures, and to make pious remarks in the presence of religious people—but how difficult, when surrounded by scoffers, to be faithful to Christ! We need a lively sense of the presence of God, that we may always act as in his sight, neither courting the smiles of our fellow-creatures, nor fearing their frowns; neither seeking their applause, nor shrinking from their ridicule. Let us labor to be accepted of Him, to whom we must each give an account. In that solemn hour how worthless will the praises of our fellow-creatures appear, their censures how harmless!

March 16

Matthew 6:19-23. Christ forbids covetousness and double-mindedness.

Our Savior had exposed the apparently good actions of the Pharisees, as their prayers, fastings, almsgivings. He now reproves their wicked practices. The first thing he attacks is their covetousness,—their delight in laying up earthly treasures. In those days riches consisted partly in valuable clothes, and therefore He speaks of moth and rust corrupting.

The Lord shows, in the first place, the folly of covetousness. Riches make themselves wings, and fly away. How foolish, then, to set the heart upon them! But if we do not lose them, we must leave them. We brought nothing into this world, and we can carry nothing out; it is therefore evident to reason, that if there is another world in which we shall eternally dwell, we ought to be extremely anxious to lay up treasures there.

But how are we to lay up treasures in heaven? By good works. Paul, in his epistle to Timothy, says, "Charge those who are rich in this world that they do good, that they be rich in good works, ready to distribute; willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." But some may inquire, "Can we gain heaven by good works?" O no. Jesus Christ has gained heaven by his righteousness, and he freely bestows this heaven on all who believe in him. We cannot lay up treasures there, until we have believed in Him. We lay up treasures there, when we do things that please God. Good works are the fruits of faith. It is written, "Blessed are the dead which die in the Lord." It is added, "Their works do follow them." (Rev. 14:13.) These blessed dead had believed in Christ; therefore their works were accepted. The Pharisees could not please God; they could not lay up treasures in heaven. And why not? Because the eyes of their minds were shut; and they saw not the glory of God in the face of Christ Jesus.

How great is the darkness of the unawakened mind! God alone, by his Holy Spirit, can enlighten this darkness. Jesus came to give sight to the blind. Has he given it to us? Our actions show whether he has or not. When we see a blind person, we are not always aware at first that he is blind; but if we watch him closely we soon discover his condition. If a mad dog pass near him, he does not try to avoid it; and if the most splendid illuminations be displayed, he does not stop to admire. The actions of men show clearly whether they are blind or not. Unawakened souls evince no dread of hell, no desire after heaven, no contempt for earth, no love for Christ. God frowns, but they are not alarmed; He stretches out his arms, but they perceive it not; He opens the gate of heaven, they do not strive to enter it; He points to the abyss of hell, they do not shrink back; He lifts up his crucified Son, they are not softened, or subdued.

There is an eye to the mind—if that eye be shut, we can do nothing right. This is what our Lord meant when he declared, "The light of the body is the eye; if therefore your eye be single, (or clear,) your whole body shall be full of light; but if your eye be evil, (or blind,) your whole body shall be full of darkness." When the eye of the mind is made clear, then we begin to act aright, and not until then.

Do we wish to know where our treasure is? Let us inquire where our heart is. They are in the same place. If our affections are set on things above, then we may know that we have treasures there; but if our heart is in our possessions, whether they be few or many, small or great, there our treasure is. Some unhappy people have shown in their last hours that their hearts were fixed upon some earthly trifles. A vain and foolish girl has been haunted in her expiring moments by the thoughts of her new dresses. A miser has been known eagerly to clench paper in his trembling hands, thinking it was his money. Had these dying people possessed treasures in heaven, they would not have clung so closely to their perishing property on earth.

March 17

Matthew 6:24 to end. Christ forbids worldly anxiety.

Our Savior had charged his disciples not to lay up treasures upon earth. In this passage He gives them another command that appears much more difficult to obey, that is, He forbids them to be anxious about needful food and clothing. We are naturally inclined to think it impossible not to be anxious about the means of our support; but God graciously offers many arguments to prevent our indulging in such cares.

Do we doubt God's power to provide for us? Who was it gave us life, and made our bodies? Is it not much easier to clothe, and to feed, than to create us? Do we doubt the kindness of the Lord? Does He not condescend to feed the ravens, and clothe the lilies? And are we not much better than they, that is, much more precious in his sight than birds or flowers? Therefore we see that we dishonor God by doubting whether He will provide for our needs.

It is also useless to be anxious about the future. By being anxious, we cannot add one inch to our height, nor one moment to our lives. We know from other parts of scripture, that God does not desire us to be idle or improvident—he only forbids useless tormenting fears about the future.

And why does He forbid such thoughts? Because there is a nobler object set before us, which requires all our thoughts—"The kingdom of God and his righteousness." This kingdom we must seek earnestly, or we shall not obtain it. If our thoughts are occupied about earthly things, we shall lose this earthly inheritance. Christ said, "You cannot serve God and mammon," (or the world.) Neither can we be intent upon what we shall eat, and drink, and wear, and at the same time be seeking God. Christ said, that the Gentiles thought of these things. The Gentiles at that time were ignorant heathens, they knew not God, therefore they were occupied with earthly cares; but we ought not to be like them.

If we wish to discover our state before God, let us examine with what subjects our thoughts are generally occupied. Of course, while we are engaged upon any business, our minds must be on that business; but after it is done, our thoughts fly to the objects we most delight in. If we are God's children, our thoughts will often fly to heaven, our Father's house; but if we are not born again they will grovel upon the earth. This is God's own rule, "Those who are after the flesh mind the things of the flesh; but those who are after the Spirit mind the things of the Spirit."

It may appear to us a trifling sin to be engrossed with earthly thoughts; but it is a sign that we are in the flesh, not born again of the Spirit. Now it is written, "Those who are in the flesh cannot please God." (Rom. 8:8.) How dreadful it would be to die in this state!

How kindly God undertakes to keep us from need, while we are seeking spiritual blessings with all our hearts! "Seek first the kingdom of God and his righteousness, and all these things shall be added unto you."

How happy should we be even in this world, if we would obey this command! "Sufficient unto the day is the evil thereof." It is much pleasanter to be thinking of heaven and Christ, than to be dwelling upon the evils of life; and O! how much safer is it! For though it is useless to take thought about earthly things, it is of the greatest use to take thought about spiritual things. By thinking of hell we shall be led to flee from it; by thinking of sin, to dread it; by thinking of righteousness, to implore God to bestow it upon us, even Christ's righteousness upon us His guilty creatures.

March 18

Matthew 7:1-6. Christ forbids hypocritical judgment.

The Lord Jesus had been warning his disciples against many of the evil practices of the Pharisees. There was no sin to which they were more addicted than to "judging." They did not judge righteous judgment, according to the word of God; but they judged according to their own wicked passions. Because they hated Christ, they endeavored to find faults in his conduct, and accused him of breaking the Sabbath, of encouraging sinners, and of being a gluttonous man and a wine-bibber. The men of the world still walk in the steps of the Pharisees—they are continually looking with a malicious eye for faults in the children of God, and attributing wrong motives to all their actions.

We may be sure that such judgment is sinful, because it is passed in a spirit of hatred. In how different a spirit the Christian judges! He cannot but know that the world lies in wickedness; he sees it with grief, and exerts all his powers to persuade sinners to flee from the wrath to come. By this rule we may know whether we are judging righteously or unrighteously. Do we rejoice over the faults of others, or do we lament over them! If we are seeking for their faults, and watching for their halting, then we have the spirit of the Pharisees, who maliciously watched the conduct of Christ and his disciples; then we may be sure that we are offending God, that we shall be judged by him, and that with the same measure we judge others, will be measured to us; for "he shall have judgment without mercy that has shown no mercy." (James 2:13.) It is in this spirit that irreligious people judge those whom they call "evangelicals and saints." They accuse them of hypocrisy, and of pride; they watch their conduct with an eagle's eye, and triumph over their infirmities with a demon's joy. Such people have a beam in their own eye. This beam prevents them from seeing their own sins. We may be assured, that if we do not see ourselves to be very great and miserable sinners, there is a beam of unbelief in our eyes which prevents our seeing it. While we cannot see our own sins, we cannot see the sins of others aright. What we call sins in them, perhaps are not sins. We do not know how to reprove until we have discovered what sinners we ourselves are.

But when God, by his converting grace, takes the beam out of our eyes, then we may help our brother to overcome his sins. Then we shall warn him in a spirit of humility and love, feeling our own unworthiness, and anxious for his good.

But there are some characters, in dealing with whom great caution must be used. Hypocrites may be compared to dogs and swine. As these animals feed on carrion and the vilest garbage, so hypocrites delight in sin. It would be wrong to give holy food, such as the priests ate, to dogs; and it would be foolish to cast pearls, such as queens wear, to swine.

But is it wrong or foolish to declare the holy and precious word of God to wicked men? O no—for Jesus said to his apostles, "Preach the gospel to every creature." But when men, having heard the truth, trample it under foot by their blasphemies, and turn and rend by their revilings, those who speak it, then they must be left to themselves. In this manner the apostle Paul dealt with the wicked Jews of Corinth. "And when they opposed them and blasphemed, he shook his clothing." "Your blood be upon your own heads—I am clean—from henceforth I will go unto the Gentiles!" (Acts 18:6.) Thus the apostle left the dogs and swine, that he might feed the sheep committed to his charge.

March 19

Matthew 7:7-11. Christ promises that prayer shall be answered.

This is one of the most encouraging passages in the whole Scriptures. How many have been led by this invitation to approach the throne of grace! Here is not only an invitation which assures you of a welcome, but also a promise of success—your petition shall be granted, "for everyone who asks receives."

Christ knew how apt we are to doubt the love of our Heavenly Father. Therefore he appealed to all the parents present, and said, "What man is there of you, whom if his son ask bread—will he give him a stone?" Every parent who heard this question must have felt that he could not treat his child in so unfeeling a manner—much less would he give his child a serpent instead of a fish, or a scorpion instead of an egg. There are in the East white scorpions, about the size of an egg; but no parent would deceive and mock his child by giving him that venomous animal instead of wholesome food.

There are few who cannot recollect the kindness their parents showed to them in their helpless days. There are few who have no recollection of a father's or a mother's love. In childhood we knew not its value, but in later years it melts our hearts to think of it. How readily our dear parents listened to our requests! They were not always able to grant them, and sometimes they saw it would not be well to give us what we desired. But they never denied us food when we needed it. They would rather have gone without it themselves, than have seen us suffering from hunger. How carefully they guarded us from everything that would injure us! They warned us not to approach too near the fire, or the water, and not to touch poisonous berries or dangerous animals. Far from giving us a scorpion, they would have been terrified, if they had seen it in our hands. And does God feel the same tenderness for his children? Hear what Jesus says, who came forth from the bosom of the Father—"If you then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to those who ask him?"

But if any trembling soul should reply, "How can I be sure that He is my Father? He is not the Father of the wicked," let him know that none but the children of God ask him for good things. The little lamb is shown to belong to its own mother by running to her to be fed. The children of Satan do not desire to have those things which God has promised. They seek for an earthly portion. They never really pray. When they are miserable, they often complain, but these complaints are not prayers. God said of Israel, "They have not cried unto me with their hearts, when they howled upon their beds," (Hos. 7:14.) Sometimes in distress they make vows, as well as complaints. But are their vows prayers? God calls them flatteries, and lies. "Nevertheless they did but flatter him with their mouth, and they lied unto him with their tongues, for their heart was not right with him," (Ps. 78:36.) How different from these were the prayers of David! He could say to God, "I entreated your favor with my whole heart." And he could also say, "Blessed be the Lord because He has heard the voice of my supplications." Every one who is now earnestly seeking God shall sooner or later say the same. Therefore, "let the heart of them rejoice that seek the Lord," (Ps. 105:3.)


 

March 20

Matthew 7:12-14. Christ describes the wrong and the right way.

Who can hear our Savior's golden rule without approving it! And who can hear it without condemning himself! "Do for others what you would like them to do for you." He who has kept the same is a perfect man, and has done all the law and prophets taught. We must confess with sorrow that we have broken it a thousand times, and that we need pardon through the Savior's blood for these manifold transgressions. But though we have transgressed, yet if we desire to please God, we shall find this rule an admirable guide. God knows our ignorance, and has graciously furnished us with a rule that will apply to every circumstance in which we can be placed. On every occasion we should imagine ourselves to be in the place of our neighbor, and say, (for instance,) "If I were a parent, how would I expect my child to behave towards me; if I were a child, my parent; if I were a master, how would I require my servant to conduct himself; if I were a servant, how would I wish my master to deal with me; if I were suffering pain, what would I desire the healthy to do to alleviate my misery; if I were sunk in poverty, what would I think the rich ought to do, when they beheld my destitution?"

We may go further still, and say, "If I were a perishing heathen, now standing before the bar of God, what would I then think Christians ought to have done for me?" We must, however, ask these questions with this condition—"What would it be reasonable for me to expect another to do for me, if I were in his circumstances?"

How ill can we bear to be examined by this rule! And yet we have behaved far, far better to our fellow-creatures than we have to God.

Our Savior, by his next declaration, has often excited astonishment and anxiety. He declared that the gate of life was strait, and that the way was narrow; by which he meant that men find it difficult to be truly religious. The narrow way is not broader now than it was when these words were first spoken, and still there are but few who find it. And if there are but few who find it, let us never conclude that any practice is right, because many indulge in it. The way in which many walk must be wrong. If we would please God and save our souls, we must be singular.

In the broad way there are many travelers, and there are many paths in which those travelers walk. People of all sorts of character walk in it; the spend-thrift, and the miser; the pleasure-lover, and the self-righteous religionist—and each different kind of character condemns the other. Yet they are all alike in this respect, they do not love God, nor do his will; and they are all hastening (however little they may think it) to the same destruction.

Christians, on the contrary, all walk in the same path. They are all alike in spirit, though some are more excellent than others. They enter in at the same strait gate, that is, they believe in the same Savior. Though they come from the opposite ends of the world, yet they know each other's minds, and sympathize with each other's feelings. The greatest king and the lowest beggar have a sympathy with each other, if they both love Christ.

Yet this narrow way is little sought. The reason is, men cannot bear the sacrifices which they must make before they can enter in, they do not like to give up their pleasure and their pride. If they would walk in this narrow way, they would find it pleasant. In some places it is steep, and in others it is rough; but the blessed end makes it pleasant. It is a prospect that would make any path pleasant. It is a prospect that grows brighter as the traveler proceeds; it is the prospect of the everlasting hills, crowned with the golden city and the pearly gates. And the Companion makes it pleasant. He is at once the Guard, the Guide, the Friend of all who walk in the narrow way.

And though but few walk in it now, yet in the home to which it leads a multitude shall be found, yes, a multitude without number; for in every age, there have been some who traveled in this path, and in the ages yet to come there shall be many more. The broad road shall not be always thronged. When satan, who now deceives the world, shall be shut up in prison, then the broad way shall be forsaken, the people shall be all righteous, and none shall say any more to his neighbor, "Know the Lord," for all shall "know Him from the greatest to the least." Our journey may be lonely, but our Father's house shall not be empty. There are many mansions in it, and not one of them shall lack a blessed inhabitant. Then will our divine Lord be satisfied, when he beholds gathered around Him his innumerable family.

And shall the straitness of the gate deter us from seeking to enter in? Or shall the narrowness of the way induce us to turn back? It would be well to go through fire and water to attain such an inheritance. But the sufferings of this way are far less than its consolations, and these cannot be compared with its end. "I reckon," said the apostle Paul, "that the sufferings of this life are not worthy to be compared with the glory which shall be revealed in us," (Rom. 8:18. )

March 21

Matthew 7:15-20. Christ warns against false prophets.

Our Savior had been showing his disciples the necessity of walking in the narrow way to heaven. He knew that many false teachers would arise, who would point out an easier way; and the Pharisees at that very time encouraged people, by their instructions and example, to walk in the broad road which leads to destruction.

There have been false teachers in all ages. There were some among the Jews of old. Jeremiah and Ezekiel warned the people against prophets, who said, "Peace, peace, when there was no peace," and "healed the wound of the daughter of God's people slightly," and "daubed the wall with untempered mortar." (Ez. 13.) By these comparisons we are taught that the false prophets encouraged people to remain in sin. False ministers do so now; they do not teach the necessity of a living faith, and of an entire change of heart; therefore their hearers are not led to wash in the fountain of Christ's blood, or to pray that they may be truly converted.

It is quite necessary to warn people against such teachers; for many listen to their words, and follow their pernicious ways. These ministers are compared to wolves, because they destroy the souls of God's people. They are described as wearing sheep's clothing, because they often speak in a religious tone, and use Scripture language. When Lord Cobham was tried in London, in the year 1413, these hypocritical sentences were written by the Papists in his letter of condemnation and death—"Following Christ's example in all that we might, who wills not the death of a sinner, but rather that he be converted and live, we took upon us to correct him. . . . Pitying him of fatherly compassion, and entirely desiring the health of his soul, we appointed him an adequate time of deliberation. Christ we take unto witness, that nothing else we seek in this our whole enterprise but his glory."

This language was sheep's clothing. Those who used it were inwardly ravening wolves. They sought to kill a pious nobleman, because he would not believe the errors which they taught. At last they obtained their heart's desire; for Lord Cobham was sentenced by the English parliament to be hung in chains and roasted over a slow fire!

Christ has told us how we are to detect false teachers when disguised in a fleece—by their fruits. The fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. These heavenly qualities adorn every faithful minister, though in some they flourish more than in others. Love reigns in the heart of every true Christian, and shines forth in his actions. He may be known by his kindness to all the saints, by his patient behavior to his enemies, and by his unwearied efforts to save the souls of men. None but a converted person brings forth such fruits as these. There are many unconverted people who lead moral, respectable, and even benevolent lives, but their hearts do not overflow with this love that we have described; and as their apparently good actions do not proceed from the right motive, they are worthless in the sight of Him who searches the hearts. None but a good tree can bring forth good fruit. We are all bad trees by nature; but God can make us good trees by his Spirit.

How dreadful is the declaration—"Every tree which doesn't bring forth good fruit, is hewn down and cast into the fire!" Should not this terrible sentence lead us all anxiously to inquire, "Have I received a new nature? Have I become a good tree? Has the heavenly Husbandman found good fruit growing upon my branches?" The loving, the tender Savior would not have alarmed us, had there been no cause for alarm.

March 22

Matthew 7:21-23. He predicts the rejection of the false professor.

In this passage, Jesus gave a solemn warning to his own disciples, to those who professed to believe in him, and to those who called him "Lord, Lord." At the beginning of this sermon, he had declared, that except their righteousness should exceed the righteousness of the Scribes and Pharisees, they could not be saved. He had shown that the righteousness of the Pharisees was a mere outward form of religion, and he had warned his own followers against being satisfied with a mere form also. He declared that many would be lost through this sad mistake. "Many will say unto me in that day, Lord, Lord, have we not prophesied in your name?" and I will profess unto them, "I never knew you." In these words Jesus revealed himself as the Judge of men—even as the Son of God.

Now let us hear what our Judge says. He declares that none shall enter heaven, but those who do the will of his Father. Does this make us tremble? Surely we must feel (if we know ourselves at all) that we often sin. But, "doing the Father's will," does not mean never being overtaken by a fault; for Christ declared to his Father in his last prayer for his disciples before his crucifixion, (John 17,) that they "had kept his word." Yet we know that they had often fallen into sin, such as disputing which should be the greatest, desiring to resent injuries, and sending away poor suppliants.

But what is it to do the will of God? It is sincerely to seek to please him from LOVE to his name. None do this but those who have received the Spirit of God, those who are born again. Jesus did not explain this subject fully in this sermon; but he said enough to show that we must seek for grace from God in order to be saved. Did he not say, "Seek first the kingdom of God and his righteousness?" and also, "Ask, and you shall receive; seek, and you shall find; knock, and it shall be opened unto you?" If we would do the will of God, we must seek for new hearts.

There is a passage in the epistles, which shows clearly that nothing short of the power of God working in our hearts can enable us to perform any action acceptable in his sight. (Heb. 13:20, 21.) "Now the God of peace which brought again from the dead our Lord Jesus, (that great Shepherd of the sheep,) through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is pleasing in his sight, through Jesus Christ, to whom be glory forever. Amen." These verses show us that the power of that God who raised Christ from the dead, must work in our hearts to enable us to do his will. Neither can we do it, but through faith in Christ's blood, which was shed for us according to his everlasting promise or covenant.

Do we dread the idea of meeting with a repulse at the last day? Now is the time to examine whether we have been born again; whether the blood of Christ has washed away our sins; whether the Spirit has been shed abroad in our hearts; and whether we are doing the will of God. It is possible to depart out of this world, imagining we are going to heaven, and after all be disappointed. Many will suffer the severest of all disappointments. Will any of the lost spirits weep as bitterly as those who thought, until the very last, that they were going to be admitted into the mansions of bliss? Jesus would save us from receiving this agonizing refusal. He warns us beforehand not to be satisfied with a mere 'form of religion', but to seek for a new heart and a right spirit.

March 23

Matthew 7:24 to end. The parable of the house on the rock and the house on the sand.

Christ ended his sermon on the mount by warnings against the danger of an empty profession of religion. He first gave the warning in plain language, saying, "Not everyone who says unto me, Lord, Lord, shall enter into the kingdom of heaven." Then he related a parable on the subject. It is the first of his parables recorded. It resembles his last parable in this point—both of them convey a dreadful warning to false professors of religion. In the parable of the talents an unprofitable servant is described, who is cast into outer darkness. (Matthew 25:30.) And in this parable a foolish builder is spoken of, who, we have reason to believe, was crushed beneath the ruins of his own house. Why did Jesus thus begin and end his series of parables with warnings against the same sin? Was it not that he knew the great danger in which we stand, of being satisfied with a mere form of godliness?

Nothing is said about the sort of house the wise man built upon the rock. It may have been a large, or a small one; a splendid house, or a shabby one, we know not; but it was a safe one. The foundation was good. The foundation is the unseen part of a house, and yet the most important. So it is in religion. The unseen part is the most important. What is the state of the heart? that is the most important question. Has it been humbled before God? Has it believed in Christ, and been sprinkled with his blood? Has it been sanctified by the Holy Spirit? These are the important points; yet these are the invisible points. None do the sayings of Christ but those who are truly converted; they alone love him; and there is no obedience where there is no love.

The foolish man may have built a better house, in some respects, than the wise man did. The passers-by may have admired it more. He himself may have been much pleased with it. But it had one dominant fault, the foundation was bad. Instead of digging deep down in the solid rock, as the wise man did, he had been satisfied with a foundation in the sand. His house was unsafe; the higher it was, the greater would be its fall in the stormy day. As long as the weather continued fair, the house remained standing. As it was situated by the seaside, it was exposed to the fury of the waves as well as that of the winds. The tempest at length arose, and the house fell. How dreadful was the crash! how total the ruin! The waves would carry its beams and its planks to distant shores.

There is a day coming when the floods of great waters will try every building, and prove its strength. How strange it is that any should imagine themselves safe because they have heard the gospel! This is one of Satan's devices. If he cannot keep us from hearing the truth, he tries to persuade us to be satisfied with hearing; whereas, hearing should always be followed up by praying, and praying by doing. Yet, after all, it is not our own obedience that will save us, but the obedience of Him who bore the punishment of our sins upon the cross. If we believe in Jesus, we are built upon the rock of ages, and shall be able to endure the storm that will destroy the world, and all that is therein!

March 24

Luke 7:1-10. The believing Centurion.

How interesting every character must be whom the Savior approved! He, who will be the Judge of each of us, has shown us beforehand what sort of people he approves. This centurion was highly commended by the heart-searching Redeemer. Yet we should not have expected to find pity in a centurion. For, in the first place, he was a soldier, and a warlike life is a great hindrance to the soul. In the second place, he was a man of rank—and rank, we know, is a temptation to be proud. He was placed over a hundred soldiers, who were themselves men of some consideration; so that this centurion was perhaps equal in importance to a general in our armies. Thirdly, he was a Gentile, and therefore a heathen by birth. He had been sent by the Romans, who had conquered the Jews, to reside in Canaan. There he must have heard the Old Testament, and become acquainted with the true God, and believed the promise of a Savior. The report of our Lord's miracles had reached him, and had convinced him that Jesus was the Son of God. Thus, though a soldier, a man of rank, and a Gentile, he was a true believer.

Now let us examine the character of him who was commended so highly by the Lord.

Observe his compassion. He was deeply interested in his poor servant's illness, for this servant was dear unto him. True religion binds the hearts of masters and servants together, and makes them brethren, beloved in the Lord. (See Epistle to Philemon, ver. 16.)

Observe also his love to the people of God. He loved the Jews, because they were the peculiar people of God; and he did not love them in word only, but in deed and in truth, for he had built them a synagogue. Thus he had shown his love by his liberal actions.

Observe also his humility. Far from being puffed up with a conceit of his own merit, in having built a synagogue, he thought himself unworthy to come to the Savior, or to receive him beneath his roof. Matthew in his Gospel says the centurion came to Jesus; but, it is common to say people do things themselves when they cause others to do them. Luke gives a longer account of the circumstance, and mentions that some elders of the Jews were sent by the centurion. His respectful conduct was the more remarkable, because Jesus was poor and despised, but in the eyes of this honorable soldier, the lowly Nazarene was greater than the greatest of the sons of men. Being a Gentile, he thought he was less acceptable to Christ than the Jews, who were descended from the beloved Abraham, the friend of God. But in this he was mistaken, for Christ is no respecter of persons, and ever loved the children of Abraham in spirit above his children in the flesh. This Gentile resembled the Father of the Faithful, and was his son in spirit.

Lastly, let us consider his faith. It was in faith that he resembled Abraham. He had such faith, that he believed that if Jesus did but speak the word, all creatures must obey, even as his own soldiers and servants obeyed him. He thought that Christ's power was equal to that of God, who said, "Let there be light, and there was light." Nor was he mistaken; for all things were created by Jesus Christ, and are upheld by the word of his power. This faith was exceedingly pleasing to the Savior. Jesus loves faith. He plants it in the heart as the root of every other grace. Behold how he rewarded the centurion's faith! he healed his servant.

What peace we would enjoy, if in all our difficulties we felt that Jesus was able to deliver us! When our dear friends are sick, let us believe that He need only speak the word, and they would be well. Whatever anxiety presses on our hearts, let us bring it all to him, spread it before him, and trust him to do what will be best for us. If we act thus, we shall experience such mercies as will overwhelm us with gratitude.

Jesus declared that he had never met with such great faith in Israel, as he had found in this Gentile. He then took occasion to declare a very delightful and a very dreadful truth. It is recorded by Matthew, (8:11, 12,) "Many shall come from the east and west, and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing."

By the "children of the kingdom," Jesus meant the Jews. They heard the sayings of Christ, and did them not; but many in distant lands would hear them and do them.

In our days the gospel has been preached in the North and South, the East and West; and already some in every part have believed. Esquimaux, known among his nation as "the man the Savior took to himself," shall he not come from the north to sit down with Abraham, Isaac, and Jacob? Africanus, once a ferocious chief, afterwards the missionary's faithful friend, shall he not come from the south? Abdool, the proud Mohammedan, grown as humble as a little child, shall he not come from the East? and though poor and despised like her Lord, shall not Sarah, the Indian widow—the patient, the forgiving Sarah, come from the West to join the blessed company of patriarchs and prophets? God grant that none of us may be thrust with unbelieving Jews into outer darkness.

March 25

Luke 7:11-17. The raising of the widow's son.

There are only three instances recorded of the Lord Jesus raising the dead, and in each instance was a case of aggravated sorrow.

The dead boy of Nain was the only son of a widow; he was the earthly all of his mother, the object of her fondest affections, and perhaps the support of her declining years.

If any of us have ever seen a widow who has sustained such a loss, what anguish of heart we have witnessed! How has she dwelt on the attractive qualities of the lost one; how has she lamented her own desolation, and said, in the bitterness of her soul, "Is there any sorrow like my sorrow?" No doubt we felt compassion for the bereaved parent, but not such as Jesus felt at the sight of the widow of Nain; for no heart was ever tender as the heart of the Redeemer.

What tenderness he showed in his manner of performing the miracle! He first addressed the sorrowful mother, saying, "Weep not." We would but mock the afflicted, if we were to say, "Weep not." We can only weep with those that weep. But Jesus could remove the cause of grief. Though himself a man of sorrows, he tasted the pure joy of comforting mourners. If the mother looked up, she beheld him through her tears approach the coffin. What a moment of expectation that was! We do not know whether the bearers had faith to believe that Jesus could raise the dead, but they stood still in his presence. Then the majestic command was heard, "I say unto you, Arise."

On what a scene that young man opened his eyes! There was his fond mother—but who was this wonderful person standing close beside him? He began to speak. By speaking he proved that he was really alive. What were his first words? We are not informed. Did he inquire who had restored him to life? He soon must have known, for he who had snatched him from the grasp of death, now delivered him into the arms of his mother. This sweet office the Lord would perform himself. It must have been a solace to his loving heart to behold the joyful meeting of the parent and the child.

But his chief reason for performing miracles was to confirm his word. By raising the widow's son, he showed that he could bestow life. He had declared, "All who are in the graves shall hear my voice, and shall come forth." Yet there will be a great difference between that resurrection, and this of the young man, because the dead will then be changed; whereas, this young man wore again his corruptible body. Jesus was the first who rose from the dead with a glorified body, no more to die.

Would we be partakers in the resurrection from the grave, we must now experience another—a resurrection from the death of trespasses and sins. This is the most wonderful of all; but Jesus can bestow it by his word. "The hour is coming, and now is," said the Lord of life, "when the dead shall hear the voice of the Son of God, and live." Yes, the hour now is when the dead hear the voice of the Son of God and live. The dead in trespasses and sins hear the voice of the Christ in his holy word; they believe, and live. As the apostle Paul said to the Ephesians, "You has he quickened, (or made alive,) who were dead in trespasses and sins." (Eph. 2:1.) These very words that Jesus spoke to the widow's son, "Young man, I say unto you, Arise," have aroused some dead in sins, and caused them to live to God.

March 26

Luke 7:18-23. The visit of John the Baptist's disciples.

We know that John at this time was shut up in prison. While there he was visited by his disciples. Though they had often been directed to look to Jesus as the Savior of the world, it appears they now doubted whether he was the true Messiah so long expected. They did well to come to their teacher to express their doubts. It is always well to confide such thoughts to those who are able to help us, for by hiding them in our own bosoms, we may often occasion ourselves much uneasiness, and expose ourselves to great danger. It would, indeed, be very wrong to express our doubts to ignorant, or unbelieving people, but it is wise to open our minds to experienced Christians.

The disciples of John must have heard reports of the miracles which Jesus did, but they did not believe these reports. Probably they were prejudiced against the Lord on account of his manner of life, which was very unlike that of John; for Jesus freely mixed with sinners, and ate and drank with them, while John had always led a solitary life, and had lived upon the plainest food. John took an excellent method to convince his unbelieving disciples. He sent them to Jesus.

We often find that the Lord refused to perform miracles to convince unbelievers. When the Pharisees asked him for a sign, he said they would have none but that of the prophet Jonah, (the sign of the resurrection.) But he did not refuse to perform miracles to convince these inquirers. What was the reason of this difference? No doubt he knew that they were desirous to believe, and he always treats those with great compassion who are anxious to know the truth.

If any doubt whether the Gospel is from heaven, let them go and witness its effects. Behold John Newton, the slave-dealer, transformed into a tender-hearted man, who delights in freeing the slaves of Satan. Behold thousands of blind idolaters throwing away their idols and abandoning their vicious practices. But time would fail us even to glance at the wonders the Gospel has wrought among all nations, from the days of Paul until now.

Yet still it is necessary to hearken to our Savior's warning—"Blessed is he, whoever shall not be offended in me." Blessed is he whoever shall believe in me in spite of all he sees in me to hinder his believing. By these words Jesus taught John's disciples, that notwithstanding his miracles, many would refuse to believe in him.

There are still many temptations not to believe in Jesus. The world does not believe in him—this is one temptation; there are so many hypocrites and inconsistent Christians—this is another temptation; the people of God are generally poor, lowly, and unlearned—this is another stumbling-block; and the doctrine of salvation by faith is unpleasant to proud and earthly hearts—this is the greatest stumbling-block of all. But those who believe, notwithstanding all these hindrances, shall receive this blessing. "Blessed is he, whoever shall not be offended by me."

We have reason to hope that John's disciples did believe in Jesus, because they appear to have been men of a right spirit. When they returned, according to the Savior's command, to their imprisoned master, and related the wonders they had seen, how great must have been the joy of that faithful man! His gloomy prison must have been enlightened by the tidings of his Savior's glory. Nothing cheers the servants of God so much as to hear of the triumphs of their Lord. They rejoice when they read of the success of missionaries in far distant lands, and they look forward to the day when every knee shall bow to the eternal Son of God. Are our hearts interested in these great and glorious subjects? are they wrapped up in the insignificant occurrences of the passing hour? We all have selfish hearts by nature; but God can enlarge them by his grace, and make them delight in those events which are the joy of saints and angels.

March 27

Matthew 11:7-17. Jesus commends John the Baptist.

God has said, "those who honor me I will honor."—(1 Sam. 2:30.) John the Baptist honored Christ much in his preaching, and now we hear how greatly Christ honored him. The Lord, who knows all men, declared that no prophet greater than John had ever appeared. Elijah, who raised the widow's son, was not greater; for though John had performed no miracle, he knew more of Christ than any who had come before him.

Jesus reminded the people of the time when John preached in the wilderness, and asked them why they had gone there. Was it to see one of the reeds, shaken by the wind? No! they had not gone to see a common sight, but to see an extraordinary sight. Was it a magnificent worldly sight that they had gone into the wilderness to see? No! if they had desired to behold splendor and magnificence they would not have gone into the wilderness to search for it. It is kings in their palaces who are arrayed in gorgeous dazzling garments; whereas John the Baptist was only clothed in skins, and a leather belt; there was nothing to please the eye in his appearance. Why then had they gone into the wilderness? To hear a prophet. Jesus reminded the people of this, to show them how much spiritual good they ought to have gained from their visits to the wilderness. But many had derived no benefit from these visits; if they had, they would have received Christ as the Son of God, for John had preached concerning him.

Jesus then declared that the least in the kingdom of heaven was greater even than John. The Lord had come to establish the kingdom of heaven upon earth. He had come to shed his blood for the sins of men. Those who believe in the crucified Savior are greater in knowledge than John the Baptist; for they know the way of salvation more fully than he did. We live in the latter days, and God has spoken to us by his Son, and by his apostles, the least of whom was a greater prophet than John. How shall we escape if we neglect so great salvation?

What did Jesus mean by the expression, "The kingdom of heaven suffers violence, and the violent take it by force?" By the violent, we believe, He meant those worldly people who persecute his servants. As John had suffered imprisonment, and would also suffer death, for preaching the truth, so from his days would all the faithful servants of the Lord be subjected to much suffering for their Master's sake. Violent men would endeavor to rob and destroy by force the kingdom of heaven.

Then the Lord made a declaration that must have surprised many of those who heard him. He said that John was the Elijah spoken of by Malachi in the last chapter of his prophecy. (Mal. 4:5.) "Behold, I will send you Elijah the prophet before the great and dreadful day of the Lord." John was not Elijah himself, but he had come in the spirit and power of Elijah, being fervent in spirit and great in power, turning sinners to the Lord. Yet Jesus knew that many would not believe what he was now declaring, for he said, "If you will receive it, this is Elijah that was for to come. He who has ears to hear let him hear."

We see from this passage, that Jesus knows what advantages we have enjoyed, and what use we have made of them. Have we heard faithful and impressive preachers? What effect have their sermons had upon our hearts? Have we been persuaded to strive earnestly to enter the kingdom of heaven? If we merely float down the stream, we shall at length be plunged into an abyss of misery. The tide is against us, and the wind is contrary. We must be anxious and earnest. The prayer of Jacob suits every perishing sinner, "I will not let you go, except you bless me."

March 28

Luke 7:29-35. Jesus reproves the Jews for their perverseness.

We now refer to Luke's account of our Savior's discourse about John the Baptist, because it contains some particulars omitted by Matthew.

The Lord Jesus declared that the people, and even the publicans, believed John the Baptist's preaching, while the Pharisees despised it. The publicans were great sinners, most of them being notoriously dishonest in the collection of taxes. When John declared to them that their sins were great, and deserved punishment, they justified God, that is, they acknowledged that God's sentence was just, and they gladly received baptism as a sign of their need of being cleansed from their iniquities. But when John delivered the same truths to the Pharisees, telling them they were the children of the devil, and a generation of vipers, they were offended; they rejected the counsel of God against themselves, and did not desire to be baptized, because they thought they were already clean in heart and in life. Thus it often is now. Some who have committed open gross sins are brought to repentance; while others, who have led regular, and apparently religious lives, will not believe that on account of the secret sins of their hearts, they ought to humble themselves before God.

The Pharisees treated the Lord Jesus in the same way that they had treated John—with contempt. They had found fault with John, because he led so solitary and so strict a life, being clad in skins, feeding on locusts and honey, and refusing to taste wine or strong drink, therefore they had said that he was possessed with the devil. But they could not find the same fault with Jesus; for he led quite an opposite life, eating and drinking like men in general, and mingling with the vilest sinners, that he might win their souls to God. Yet the Pharisees were not better pleased with him than with John, and profanely called him a glutton, and a wine bibber, and a friend of sinners. But what was the reason that both John and the Lord Jesus were assaulted by the Pharisees' reproaches, when they were so different from each other in their manner of life? The reason was, that they both had declared the same unwelcome truths; they both had preached the necessity of repentance and faith.

Jesus related a short parable to describe the Pharisees' conduct. It was common for children in the market-place to play at rejoicing and at mourning. One party of children imitated the glad songs of the Jews at their marriages, and on other joyful occasions, (such as the return of a long-lost son,) while another party were expected to dance to the sound of their music. But sometimes sullen and wayward children would not join in the amusement. Then the other party would good-naturedly change the play and imitate the mournful music of funerals, (such as that made by the minstrels when Jairus' daughter lay dead,) expecting their companions to use sorrowful gestures and to appear to weep; but the same spoiled children would object to this play also. Thus the Pharisees liked neither the strict manners of John the Baptist, nor the condescending behavior of the Lord. This was a proof that they hated their words of wisdom, for Jesus declared, "Wisdom is justified by all her children." The children of wisdom, (or of God,) acknowledge his heavenly wisdom by whomsoever declared. If the Pharisees had been the children of God, they would have justified God both when John preached, and when the Lord himself preached.

People who hate the Gospel continue to excuse themselves for not attending to it, by accusing those who preach it of faults in their manner, or of errors in their life. These accusations proceed from enmity to the Gospel, and will not be received by God as excuses for neglecting it. If men could find fault with the Savior's conduct, how impossible it is for a true Christian to escape censure, especially as he is liable to commit real errors! But O how great is the guilt of those who thus oppose the servants of God! They are enemies to their own souls.

God tries every means to turn sinners to himself; in his holy word, sometimes using tender entreaties, and sometimes denouncing dreadful warnings—in his providence sometimes heaping mercies on our heads, and sometimes executing judgment. Should every means fail to melt, or to subdue our hearts, well may his wrath wax hot against us! Let us pray for an obedient and docile spirit, ready to listen to the word of the Lord, whether He speaks in thunder, or in a small still voice.

March 29

Matthew 11:20-24. Christ upbraids three cities for their impenitence.

We find from this passage that the preaching of the Lord Jesus produced very little effect upon men's hearts. In order that people be converted, it is necessary, not only that the preaching be faithful, but that the hearts of the hearers be prepared—for otherwise the tongues of holy men, or of angels, or even of the Son of God, may speak in vain.

The cities in which our Savior most frequently preached were Chorazin, Bethsaida, and especially Capernaum. We are inclined to exclaim, "Blessed cities!" But Jesus says, "Woe unto you, Chorazin!" The preaching of the Son of God was not a blessing to that city, but a curse. And now the very place where it stood cannot be ascertained. Travelers may still visit Bethlehem and Nazareth, Jericho and Sychar, and many other ancient cities; but if they inquire for Capernaum, and Chorazin, and Bethsaida, they will get no certain answer.

There is a very wonderful truth contained in the words of Christ, just read by us. Jesus declared that Tyre and Sidon, two heathen cities, would have repented, if they had seen the miracles he had performed in Israel; and that Sodom, that most wicked city, would also have repented, and been spared the "vengeance of eternal fire." We see therefore that Jesus not only knows all that does happen, and all that will happen; but that he also knows all that would have happened, in every possible case. He knows how each heathen city would have received his word, had she heard it. He does not explain to us his reasons for not giving that light to Tyre and Sidon which he bestowed on the cities of Israel. He gives an account of none of his matters. The Judge of all the earth will do right, and none may dare to say, or even to think, "What are you doing?" At the last day his justice in his dealings with men will be seen and acknowledged by the assembled universe. The degree of every person's punishment will be exactly proportioned to his guilt; and that guilt will be measured by his advantages, and by the use he made of them. And can we hear this without reflecting upon our own case? How great are the privileges we enjoy!

There have been heathens, who, as soon as they were told of the love of Jesus in dying for their sins, began to repent. A Hindoo set out on a pilgrimage to Juggernaut, carrying with him a few tracts which he had not read. Being detained on the way by the illness of his wife, he had the opportunity of reading them attentively. Did he proceed to Juggernaut? No! he set out on a better pilgrimage. Desiring to persuade his countrymen to turn to the Lord, he often read aloud to little assemblies in the open air. While thus engaged, a poor native passed by, stopped to listen, was struck by what he heard, asked a few important questions, and immediately determined to give himself to Him who had bought him with his blood. (Report of the Religious Tract Society for 1845, p. 58.)

Are not those Hindoos a reproach to any who, having heard many sermons, and read many chapters, and received much instruction, have not repented yet? Surely if we repent not, we shall be thrust down to the lowest hell; far, far below the wickedest of the heathen!

But Jesus will himself bestow repentance on all who seek this precious grace. "Him has God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel and forgiveness of sins," (Acts. 5:31.)

March 30

Matthew 11:25 to end. Christ offers a thanksgiving to his Father, and invites the heavy laden to come to Him.

We have now read the end of our Savior's discourse to the people, after John the Baptist's messengers had departed. The beginning of the discourse contains warnings and reproofs, but the end is filled with thanksgivings, invitations, and entreaties. Jesus intermingled prayer to his Father with his addresses to the people. What a privilege we enjoy in being permitted to know what he said to his Father! He spoke aloud that men might be edified; for on one occasion he declared, when engaged in prayer, "because of the people who stand by, I said it," (John 11:42.)

Often our blessed Lord offered up prayer accompanied by tears, (Heb. 5:7;) but on this occasion heavenly joy must have enlightened his countenance, for Luke informs us that "he rejoiced in spirit," (Luke 10:21.) And what was the cause of his joy? It was, that God had revealed these things to babes, though he had hid them from the wise and prudent. What things? Things respecting himself; the things about which John the Baptist's disciples had inquired—"Are you he who shall come, or look we for another?" (ver. 3.)

These things many babes knew. By babes ignorant people are meant, those who feel their ignorance, and desire to be taught of God. To such babes (whether learned or not in worldly things) God reveals his Son, while he leaves the wise and prudent in their own sight to blindness and darkness. Such were the Pharisees. Though really blind and dark, they thought they knew the way of salvation; for Satan had blinded their minds, as it is written in 2 Cor. 4:3, 4—"The god of this world has blinded the minds of those who believe not, lest the light of the glorious gospel of Christ (who is the image of God) should shine into them."

Let us pray to God to give us the spirit of a babe, a humble, teachable spirit, and then Christ will reveal to us that heavenly knowledge which can save our souls. It seemed good in the Father's sight that babes should be instructed. We need not, therefore, fear a repulse from our heavenly Father, if we come confessing our ignorance and desiring to be taught. And who is the Teacher that He has appointed? It is the meek and lowly Jesus. Hear him say, "Learn of me, for I am meek and lowly in heart." Who would not delight in receiving instruction from such gracious lips? How sweetly he encourages sinners to approach!—"Come unto me, all who are weary and heavy laden, and I will give you rest." And does not his invitation include every child of man? Every sinner is weary and heavy laden. Penitent sinners mourn for the guilt of sin; but those who are not penitent feel the misery of its bondage. They may not know what it is that interrupts their happiness; they may think it is the circumstances in which they are placed; but it is the sin that dwells in them, and holds them in captivity. Jesus alone can free the soul from the chain of its sins; he alone can bestow rest. Those who believe in him do enter into rest; they can say of their Shepherd, "He makes me to lie down in green pastures; he leads me beside the still waters."

How happy are they who early choose the Lord for their friend and master! They will find his yoke easy, and his burden light; they will find that, instead of binding burdens upon them, he himself bears their burdens. Ask those who have been long engaged in this service, whether they have not found his yoke easy and his burden light. They will tell you that in the brightest days of heedless youth, they never tasted that peace which they have found in the darkest nights of pious old age.

March 31

Luke 7:36 to end. The penitent weeping at the feet of Jesus.

Two opposite characters are described in this interesting history; Simon the Pharisee and the weeping sinner!

Simon was probably respected by his neighbors, and accounted a religious man, but he was not accepted in the sight of Jesus. The woman had been a gross and open sinner, yet she was accepted by her Savior. Now what was the reason of this difference? Does Jesus love sin? God forbid!

The reason of the difference was, that Simon did not love Jesus, and the poor woman did love Him. The Pharisee showed his lack of love by neglecting to pay him the attention usually shown in that country to guests. He neither gave him water to wash his feet, nor ointment to anoint his person, nor did he bestow the customary salutation. The woman showed her love to Jesus by coming into the house where he was, notwithstanding the scoffs and frowns of the master and his friends; by standing at his feet washing them with her tears, kissing them with respectful affection, and anointing them with precious ointment. The customs of that country rendered it easy for the poor penitent to enter the house. Jesus was reposing, according to the eastern fashion, upon a sofa, and his feet were in such a position that the woman, while she stood behind him, could weep over them and anoint them.

Let us now ask why the woman loved Jesus so much, and the Pharisee loved him so little, or rather not at all? Jesus himself explained the reason in his parable. He had forgiven the woman a mighty debt. She knew that he had forgiven it, and therefore she loved him; for this is the meaning of the 47th verse. Her sins, which are many, are forgiven, (not because she loved much, but) therefore she loved much. Jesus first forgave her, and then she loved Him.

Jesus does not say that the Pharisee's debt was really small. He related this parable to show his host that if he thought his debt small, he could not love him much, even if he forgave him his debt. Do we wish to know whether we love Jesus much? Let us ask ourselves what we think of our debt. Do we think it small or large? Do we think that our sins are many or few?

By nature we all think that our debt is small. Yes, even murderers think that their sins are not so great as they appear, and that they are excusable on account of their many temptations. Thus we all excuse ourselves in our own sight, and think it an easy thing for God to forgive us such little debts. While we remain in this state of mind, we cannot love Jesus much. In fact, we cannot love him at all, and we cannot be accepted in his sight. But if Jesus, by his Spirit, touches our hearts, then we perceive that our sins are very great, and we cry to Him, "Pardon my iniquity, for it is great." It is not the acts of sin that we chiefly lament, but the secret sins of our hearts. These, we feel, are set in the light of God's countenance, and cannot be forgiven without the shedding of the Savior's blood. People often remain a long while in great distress on account of their sins; but when they can believe that there is forgiveness with God, and that he has washed them from their sins, they are filled with gratitude; then they love much, because Jesus has forgiven much.

Never do we lament our sins so much, as when we think of our Savior's infinite love. When is it we regret most our offences against an earthly friend? Is it not when we find that while we have been neglecting him, he has been laboring for our good; that when we have been suspecting him, he has been pleading for us? This is the grief that the true penitent feels. This was the grief that caused the woman to shed such abundant tears upon the feet of Jesus.

APRIL 1

Luke 8:1-3. The women who followed Jesus.

In these verses we have a description of our Savior's diligence, of his poverty, and of his humility.

His diligence was unwearied. He went as an itinerant (or a wandering preacher) from place to place. He knew the value of the souls of men, and the danger in which they lay; and being full of love, he delighted in declaring the glad tidings of salvation.

Though all are not called to preach, as he was, all are called to promote the salvation of their fellow-sinners. Yet how many, far from endeavoring to convert others, are themselves content to remain unconverted! They are too slothful to inquire earnestly, "What shall we do to be saved?" though they are often eagerly asking, "What shall we eat, and what shall we drink, and wherewithal shall we be clothed?" How strange it seems to spend so much anxiety upon a dying body, and so little upon a never-dying soul!

While Jesus was upon earth, there were some women who accompanied him from place to place to hear his word. They were bound to him by ties of gratitude, having been healed by him of various infirmities.

Mary Magdalene, or Mary of Magdala, (the town from which she came, as it is supposed,) had once been possessed by seven devils. We should not conclude from this circumstance that she had been peculiarly wicked. The possession of devils seems to have been an affliction rather than a sin; for we never find that Jesus rebuked the people who were possessed, but only the devils. Many have supposed that Mary Magdalene was the woman who washed the Redeemer's feet with her tears; but there is no evidence to prove this opinion to be true. Yet Mary loved Jesus with the same devoted affection as that poor weeping sinner did; she followed him to his cross, and shed tears at his grave, and had the honor of being the first to behold him after his resurrection.

Another woman, who followed him, was the wife of Herod's steward. The bad examples of Herod, and of Herodias, had not hindered her from embracing that Gospel which her superiors despised. She also continued faithful to Jesus at his death, and at his grave.

Such was the poverty of Jesus, that he permitted these holy women and many others to contribute to his support. "They ministered unto him of their substance." Surely we think it was an honor to be allowed to give to him, who gave them all things. It is an honor that we may share with them. Though we may have little to give, yet, if we bestow that little in a spirit of love upon the least of the saints, we give unto Jesus himself.

Observe the humility of Jesus in accepting alms. That independent spirit, which the world so much commends, proceeds from pride of heart. It is right to desire to work for our own subsistence, rather than to receive charity; but when reduced to poverty, it is wrong to feel pain in accepting gifts from those who are richer than ourselves. Jesus could have turned stones into bread, but he chose rather to receive bread from his creatures. Thus he set us an example of humility.

It is supposed that it was about this time that a circumstance recorded by Mark took place. "They went into a house, and the multitude came together again, so that they could not so much as eat bread. And when his friends heard of it, they went out to lay hold on him, for they said, He is beside himself." (See Mark 3:19-21.) It seems probable that Jesus went into this house that he might rest his wearied frame and refresh himself with bread; but the multitude, anxious for his presence, induced him to resume his fatiguing labors. His friends, perhaps his unbelieving relations, (for some of them did not believe on him,) thought that he was mad, because he complied with the people's desire. They knew not his motives, and therefore they thought he was beside himself. When a person acts in a manner for which we can see no motive, we think that person must have lost his reason. If a person were to rush into this room, uttering loud cries, we would conclude he was mad; but if we found that the house was on fire, we would no longer wonder at his behavior, for we would think a house being on fire a sufficient motive to justify his earnestness.

The world are astonished at the earnestness of devoted Christians, because they cannot understand their motives. The believer beholds by faith a glorious heaven, and a dreadful hell; a gracious Savior, and a malicious tempter; immortal souls, and approaching judgment. He must therefore be earnest in attempting to save his fellow-sinners from perdition. The world beholds none of these things, and naturally wonders at the conduct of the Christian. Does the earnestness of devoted Christians astonish us? Do we say, "What is the need of all these exertions? Why cannot people be religious without pressing their opinions upon others?" If we think thus, is there not reason to fear that we know not the value of souls, and that we believe not in the wrath to come?

April 2

Matt. 12:22-30. Christ disproves the Pharisees' blasphemous accusation.

How dreadful was the accusation which the Pharisees ventured to make against the Savior! They were not able to deny that he had performed an astonishing miracle; therefore they accused him of casting out devils through the power of Beelzebub, (or Satan,) the prince of the devils. We see from this instance, that wicked men will always find some excuse for not believing in God. Sometimes they say that there is not sufficient proof that the Bible is true; but if their objections are answered, still they refuse to believe, and find some other excuse, however absurd, rather than give up their sins, and come to Christ for pardon. But we ought not to be impatient with those that oppose themselves to the truth. We should imitate Christ, who calmly answered the Pharisees. Jesus sometimes spoke severely to them, but never in answer to their reproaches against himself. He always behaved meekly when reviled by his enemies; thus setting us an example, that we should follow his steps.

He gave two reasons to prove that he did not cast out Satan by Satan's help. In the first place, he said that Satan would not assist him to injure his own kingdom; and in the second place, he asked the Pharisees by whom their children cast out devils; for there were certain people among the Jews, called exorcists, who professed to be able to cast out devils, though it is not certain whether they could really do so or not. Sceva, mentioned in Acts 19, was one of those "exorcists." Jesus knew that the Pharisees would never acknowledge that their own children, or friends, cast out devils by Satan, and therefore he declared that it was unreasonable to say that he was assisted by that evil spirit.

Then He related a very short parable to describe the work he was doing in the world. He compared himself to a man come to take possession of a house, and of the things in it. This house was the world, and the goods in the house were the souls of men. Jesus came to rescue these precious souls from Satan's power. He compared Satan to a strong man, who was in the house, and who tried to prevent him from coming in. Jesus came down to earth, and became a man that he might first bind Satan, and then spoil his goods; that is, redeem the souls that had been taken captive by the wicked one.

Jesus is still engaged in releasing captives. He calls upon all whom he has rescued to join in the mighty work. Can there be any so base and ungrateful as to hesitate to obey the summons? Those who hold back are counted by Jesus as his enemies. What an dreadful declaration there is in verse 30! "He who is not with me is against me; and he who gathers not with me, scatters abroad." None can remain neutral; all must be on one side or the other.

Great injury has been done to the Redeemer's cause by not speaking in its favor. When missionaries first proclaimed the gospel in Tahiti, they received this answer from some of the heathens! "Were these things true, would not Captain Cook have told us of them long ago? But neither he nor his sailors spoke about the religion that you teach." Thus we see that ungodly mariners, by not gathering with Christ, scatter abroad.

Some people imagine that if they do no harm themselves, they may go to those places where others speak and act wickedly. But there is a promise to him who shuts his eyes from seeing of evil. (Is. 33:16.) Those who love their crucified Savior cannot stand by and hear his name profaned, and see his laws broken. Instead of being amused, they feel as Moses did when, coming down from the Holy Mount, he found Israel engaged in the worship of the golden calf.

April 3

Matthew 12:31, 32. He warns against the unpardonable sin.

This is a very dreadful part of our Savior's discourse to the Pharisees. There is a sin which cannot be forgiven, and it is a sin of the tongue. Certain words which may be spoken against the Holy Spirit, are called, "Blasphemy against the Holy Spirit." There is a mystery in this subject which we would not presume to attempt to remove. Yet we may form some idea of the nature of blasphemy against the Holy Spirit, by examining the conduct of those whom Jesus now addressed. The Pharisees seem to have been convinced by the miracles of the Savior, that he was a true prophet; but though convinced, they were determined to reject him, and to set the people against him also. In this dreadful state of mind they accused him of working miracles by the power of Satan, and not by the Spirit of God. Had they really supposed he was assisted by Satan, their sin would not have been so enormous; then they would have sinned, as Saul of Tarsus did, "ignorantly, in unbelief;" but now they sinned against the convictions of their conscience, and with deliberate malice.

That man has reached the highest pitch of wickedness, who, though himself convinced of the truth of the gospel, endeavors to persuade others to disbelieve it. We hope there are not many who act so daring a part. It is probable that infidels are generally deceived themselves, before they attempt to deceive others. Such a state of unbelief, dangerous as it is, is far better than conviction of the truth, accompanied by determined hatred against God. Such is the condition of devils, and of all the lost spirits. They cannot doubt the power of God; but while they believe and tremble, they vent blasphemies against his holy name. Is any soul distressed with the fear lest he should ever have committed the unpardonable sin? let him take comfort. His fears prove that he is not sealed up in final impenitence. At the same time, let us all beware of the deceitfulness of sin. Though every sin is not unpardonable, every sin is dangerous. Many who have never been guilty of the unpardonable sin, will nevertheless die unpardoned. Who can conceive how dreadful it is to feel you are dying, and that you are not pardoned. Some impenitent sinners die resting on false hopes; but others die in despair. Those who have stood by their death-beds, have declared that the sight of their agonies was too horrible to be endured.

Pardon, so little sought for by sinners while they live, is not always obtained when they are dying. The Hon. Francis Newport, an infidel, who died in 1692, in his last illness was heard to say, as he looked upon the fire, "O that I was to lie upon that fire for a hundred thousand years to purchase the favor of God, and be reconciled to him again! But it is a fruitless, vain wish; millions of millions of years will bring me no nearer the end of my tortures than one poor hour." This miserable man had not faith to come to the blood of Christ to wash away his sins. The understanding may be convinced, while the enmity of the heart against God is not removed.

April 4

Matthew 12:33-37. Jesus warns against idle words.

Behold an instance of the severe terms in which the meek and gentle Jesus sometimes rebuked sinners. He called the Pharisees a "generation of vipers." Thus he declared them to be the seed of the old serpent, and the children of satan. They had accused him of casting out devils through the power of satan, while they themselves belonged to the family of the wicked one. It is to be expected that the children of the devil should utter blasphemies, even as a bad tree brings forth bad fruit.

Though all have not reached the same height of wickedness as these Pharisees, yet all have by nature wicked hearts, that cannot bring forth really good fruit. If our hearts were in a right state, our words would be good. The tongue was given to man to bless God. David for this reason calls it his glory. "Awake, my glory." The tongue would indeed be the glory of man if his heart were right with God. What a noble use the angels make of their tongues! they unite in a never-ceasing song of praise to God. Adam, when first created, doubtless used his tongue for the same glorious purpose. But since the fall, the tongue has become the outlet of the abominations of man's heart—the evil treasure of his heart—his pride, his malice, his envy, his deceit—flow forth from his tongue. His heart is the black fountain of sin; his words are only the streams. We must be born again before we can utter words acceptable to God.

At the last day our words will be produced as the evidence of our state before God. It is true that many have said, "Lord, Lord," who have not loved God; but will their words be considered proofs of love? By no means; words insincerely spoken will be regarded as crimes. Those who said what they did not feel, whether to God or man, will be pronounced liars, and we know that liars shall have their part in the lake that burns with fire and brimstone. It is only good words that have proceeded from our hearts that will then justify us, or show that we were born again and washed in Christ's blood. If, then, we feel that we are not fit to stand this test, let us entreat God to bestow new hearts upon us. Then our common discourse will be tinctured with the love of God. Just as an affectionate parent is often speaking of his children, because he is always thinking of them; so, when we love God, we shall be disposed to be often speaking of his power, and wisdom, and goodness, because we shall be often thinking of them. The daily duties of life will not interfere with our thoughts of God, any more than they prevent a loving mother thinking of her children. Everything will remind us of our God. The beauties of creation, and the events of Providence, will lead us to think and to speak of Him; for in everything we shall see his hand. What the world calls "good luck," we shall call "great mercy;" and what the world speaks of as unfortunate accidents, we shall own to be "loving corrections." But most of all shall we differ from the world in our expressions concerning the Son of God and his believing people. That Savior we shall call "precious," his people "happy." It is true, those living in a Christian land seldom dare speak openly against Christ, but they show their real feelings by the contemptuous names they bestow on his most devoted servants. Their contemptuous words are noticed and noted down by God in his book, and shall be produced against them another day to their everlasting shame. "By their words they shall be condemned."

April 5

Matthew 12:38-42. He refuses to give a sign to the Pharisees.

It was not with a sincere desire to be convinced of the truth that the Pharisees wished for a sign. They had already witnessed so many miracles that they could not avoid knowing that Jesus was the Son of God. This was their great sin, that when they knew the truth they would not confess it. As our Savior afterwards said, (in John 15:24,) "If I had not done among them the works that no other man did, they had not had sin—but now they have both seen and hated both me and my Father."

The Pharisees were determined not to believe in Jesus. Whatever miracles he might perform, whatever signs he might show, they had made up their minds already; they would not believe on him themselves, nor let others believe on him. It is evident that this was their state of mind from their conversation when together. (See John 11:47, 48.) "Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man does many miracles. If we let him thus alone, all men will believe on him, and the Romans shall come and take away both our place and nation." Did not these words betray a dreadful state of mind? It was worse than unbelieving; it was malicious. It is in this spirit that Satan himself opposes the kingdom of God.

And what was this sign from heaven for which the Pharisees asked? Probably it was one of those displays of glory that God once made on Mount Sinai, when He spoke from the midst of the fire, surrounded by clouds and darkness, thunderings and lightnings. Christ could easily have manifested his glory in the same manner, and he will do so when he comes again to judge the world. But he refused to grant the Pharisees' arrogant demand, and told them that they should have no other sign than the sign of the prophet Jonas. And what was that sign? It was his own resurrection; for Jonah's burial in the midst of the whale was a type of his burial in the heart of the earth; and Jonah's escape through the mouth of the fish, was a type of his bursting the barriers of the tomb.

It may surprise us to know that Jesus would be three days and three nights in his grave, seeing he only lay there from Friday evening to Sunday morning. But the Jews had a peculiar way of reckoning time—they considered a day and night as one period, and they counted a part of this period, as if it were the whole. Therefore, as Jesus was part of three days in the grave, he was there three days and three nights, according to the Jewish mode of speaking.

The Savior well knew that the Pharisees would not acknowledge him to be the Son of God, even when he rose from the dead; and so it proved; for when he did rise, and when the history of his resurrection was repeated to the chief priests and elders, how did they act? They bribed the soldiers who had guarded the tomb to deny the fact, and to say that the disciples had stolen his body away while they slept.

Well, therefore, might Jesus contrast the men of Nineveh with the Pharisees. The Ninevites repented when Jonah declared that in forty days their city should be destroyed. It is remarkable that in forty years from the time of our Savior's resurrection, Jerusalem was destroyed, because the Jews repented not. The Pharisees despised the Ninevites on account of their being Gentiles, yet these Gentiles were far better than themselves.

The Lord then brought forward an instance of another Gentile who acted in an opposite manner from the Pharisees—it was the queen of Sheba, who came from a distant country to receive instruction from Solomon. There have been heathens in later days who have resembled this ancient sovereign in her desire to obtain heavenly wisdom. Some years ago, two natives of Ceylon left their spicy isle, and came to dwell for awhile in our cold climate, that they might learn the gospel of the blessed God. When they were about to return home, a friend presented to them a magnificent mirror, but they refused to accept it. They said to their venerable teacher, Dr. Adam Clarke, "Tell our friend we cannot accept the mirror. We will take nothing home with us but the Bible you gave us and the gospel of the Lord Jesus Christ. To learn that gospel we crossed the ocean, and with it alone will we cross it again."

How unlike these unselfish Cingalese are those who for worldly reasons forsake the preaching of the truth! Whatever may be the advantages for which they give up that joyful sound, they make a poor exchange. Happy are those who can say with David, "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord, and to inquire in his temple." (Ps. 27:4.)

April 6

Matthew 12:43-45. The parable of the unclean spirit.

It was in this alarming manner that our Savior concluded his rebukes to the wicked Pharisees. We can scarcely call this short history a parable, because it appears to be a literal account of an event that has taken place. Still it is a parable, because it is partly figurative—the heart of a man is likened to a house. And is it really true that unclean spirits make the hearts of men their habitation? How can we doubt what our Savior has so plainly declared?

Sometimes an evil spirit forsakes his habitation. This devil having left his house, traveled far through dry, or desert places, but found no rest. It seems probable that in the course of his wanderings he found no opportunity of injuring souls. Our enemy, we know, walks about seeking whom he may devour. Sometimes there is a restraint laid upon him, and he cannot perpetrate the evil that he desires; for he can do nothing without the permission of God. Perhaps this devil had left the man, hoping to make new conquests, and to increase the number of his victims; but when disappointed, he thinks of returning to his old abode. He says, "I will return unto my house, whence I came out." He claims the heart as his own property; he says, "My house." He returns and finds no obstacle to regaining possession of the soul he once inhabited. The house is not the less acceptable to him, because it is swept and garnished, or adorned. Nothing pleases Satan more than a show of piety in a wicked heart. The unclean spirit is not satisfied to dwell alone, but finds seven of his fellows to share his spoil. He selects some more wicked than himself, as his associates. There are degrees of wickedness even among devils, and no doubt pre-eminence in wickedness is their glory. It had been better for this miserable man, if the first inhabitant of his heart had never left it. But O! how infinitely better would it have been for him, if, when the devil had left him, he had opened his heart to the gracious Savior! Jesus is willing to come whenever he is invited; often he stands and knocks, and no man opens the door, and at length he withdraws, no more to return. Then the wretched soul must become the prey of demons. Even as a house forsaken by man soon becomes the habitation of beasts and birds, so does the heart, when Jesus is absent, become the habitation of the spirits of hell.

The greater part of the Pharisees did not profit from the warning Jesus gave them; they grew more and more wicked; they crucified the Lord of glory, and persecuted his apostles. But let us profit from it, and never count ourselves safe, except Jesus reign in our hearts. Saul, the King of Israel, appears to have been such a man as our Savior described in this parable. The evil spirit that once tormented him, departed for a season, but soon returned and rendered him more wicked than before. All the evening of his days was spent in malicious persecutions of the innocent David, until he filled up the measure of his iniquity by consulting the witch of Endor.

Real conversion of the heart is the only preservative from Satan's malice. True believers alone are secure. There are evil days, days of peculiar temptation that come upon them, but neither seven wicked spirits, nor seventy times seven, can harm the heart fortified by the towers and bulwarks of faith. It is written, "He who is begotten of God keeps himself, and that wicked one touches him not," (1 John 5:18.) And how does he keep himself? He remembers his Lord's command, "Watch and pray, that you enter not into temptation."

April 7

Matthew 12:46 to end. He describes who are his mother and his brethren.

Such were the gentle words which our Savior added to a discourse containing many severe reproofs and dreadful warnings. The former discourse, recorded in Matthew 11, also ended with sweet encouragement—"Come unto me, all you that are weary and heavy laden." But the passage we have just read is still more condescending! Who can value enough the honor of being mother, brother, and sister of the Lord of heaven and earth! How wonderful it is that sinners like ourselves should be raised to the enjoyment of such a privilege!

What was the occasion on which the Savior uttered the blessing to which we have just alluded? His mother and brethren desired to speak with him, but were unable to approach on account of the crowd that surrounded him. By the term "brethren," we must understand not only those whom we call brethren, but also more distant relations. It is probable that they wished from motives of affection to interrupt his labors, which appeared too severe for his strength. Why would not Jesus comply with their request? Because he saw multitudes of precious souls thronging around him, eager to hear the words of eternal life. Instead of admitting his relations immediately to his presence, he pronounced a blessing on his own disciples; saying, "Behold my mother and my brethren."

We must not suppose that he felt no regard for his mother, or for any of his relations, for we know that he bore to his mother such affection, that when hanging on the cross, he commended her with his expiring breath to the care of his beloved disciple. But by this expression, "Who is my mother? and who are my brethren?" he taught us, that those united to him in spirit are nearer to him than those related to him in the flesh. His mother, indeed, was spiritually connected with him, for she was a true believer. Before the birth of her divine Son, she said, "My spirit has rejoiced in God my Savior;" therefore he loved her both as his mother, and as his own redeemed. But he did not love her alone; he loved all those who did the will of his Father in heaven.

It was to do his Father's will that he came down from heaven; as he said, "I came down from heaven, not to do mine own will, but the will of him that sent me;" (John 6:38;) and he always did it perfectly. On one occasion he declared, "I have kept my Father's commandments, and abide in his love." How different is the state of the world! Every one by nature does his own will. Children soon betray their evil nature by striving to do their own, and not their parents' will. When they grow older, and hear the commandments of God, naturally they show no inclination to obey.

As soon as a person is converted, he begins to desire to do God's will. The 119th Psalm shows us how earnestly David sought to please his heavenly Father—"O that my ways were directed to keep your statutes," (verse 5.) "Behold I have longed after your precepts; quicken me in your righteousness," (verse 40.) But why did David utter these prayers? Because he felt that he could not of himself do God's will; therefore he prayed for grace from on high.

The holy apostle Paul could say, "I delight in the law of God after the inward man." Yet the sin of his nature troubled him. He said, "I see a law in my members, warring against the law of my mind." All the children of God endure the same inward struggles that Paul and David endured. Each of them can say, "Though I fail, I weep;
Though I halt in pace,
Yet I creep
To the throne of grace."

But though they do not keep the Father's commandments perfectly, as Jesus did, they are comforted by knowing that He loves them.

It must have been delightful to hear him say on earth, "Behold my mother and my brethren!" How endearing was his attitude when he stretched forth his hands, to point out the objects of his love! The day will come when he will enclose his redeemed family in his everlasting arms, and declare, "Behold my mother and my brethren."

April 8

Matthew 13:1-18. Christ relates the parable of the sower, and explains why he spoke in parables.

We have much reason to rejoice that our blessed Savior explained the parable of the Sower; for had he not done so, many different opinions respecting its meaning would have been held, but now the signification is fixed and certain. We will, however, defer the consideration of it until we read our Lord's explanation.

After Jesus had finished his public discourse, he conversed privately with his disciples. In this conversation he declared some truths which have been much objected to by the world. His disciples inquired why he spoke in parables. In his reply, their Master unfolded some of the secrets of his Father's government. Can anything be so interesting as the ways of God towards man! In this passage some light is shed upon them.

Jesus said to his disciples, "Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given." We learn from this declaration that heavenly knowledge is the gift of God. All men by nature are without the knowledge of their Maker, as it is written, "There is none that understands; there is none that seeks after God." When Adam sinned, he lost the knowledge of his God, and all his children are born in this state of ignorance. They are not only ignorant of God—they have no desire to know him. There are many things of which we may be ignorant, yet which we should much like to learn. If a man well skilled in some useful are were to offer to teach gratuitously all who wished to learn, many would flock around him and become his scholars—for we naturally desire to learn useful arts. But though God offers to teach all who are willing to be instructed, very few come to him and say, "Teach me to do your will." Nor would any come and make this prayer, unless God first, by his Holy Spirit, put the desire into the heart. When this desire is felt, then the prayer is made, and the longing soul is taught. This is what Jesus meant when he said, "Whoever has, to him shall be given, and he shall have more abundance." There is an interesting account contained in a tract called "Jejana," of a little Hottentot girl who earnestly desired to know God. A black man, who knew but little himself, directed her to make this prayer, "Lord, help me; Lord, teach me." This prayer she often uttered when she knelt alone in some thicket. Such was her simplicity, that she added, "For David says you will." The pious black man's name was David. And did God fulfill his promise to this poor child? Assuredly he did. She became known to a faithful missionary, who took her into his service, and fully instructed her in the gospel of Christ.

Such is God's goodness towards those who desire to know him. The Pharisees, far from having this desire, were determined to reject the warnings of the Savior; therefore God gave them up to the blindness and deafness that they loved. Every warning they rejected closed their eyes in deeper night.

How dreadful was their condition! But all are in danger of falling into it, who are not obeying the gospel call. Those who hear the Bible read from day to day—who listen to the preacher's earnest entreaties from Sabbath to Sabbath—and who yet make no effort to go to Christ, are becoming more hardened and more difficult to be converted. How blessed might our eyes be, for round us the true light shines! Yet how doubly cursed will these eyes be, if we wilfully close them against that light.

April 9

Matthew 13:18-21. The explanation of the former part of the parable of the sower.

There is one circumstance which renders this parable peculiarly interesting. It describes the characters of all people who hear the gospel; therefore it must describe ours. Let us endeavor to discover by the help of God to which class we belong.

First—there are the wayside hearers—these seem to be careless people, whose minds are so trifling that though they hear the words of the preacher, they do not reflect upon their meaning. We know that the seed represents the word of God, whether spoken by faithful ministers and parents, or instructors or friends, or in whatever way conveyed to the mind. But though the seed is good, it does not spring up in every heart. Why does it not? Because every heart is not prepared to receive it. As a beaten path is a soil not prepared to receive seed, so a heart full of trifling thoughts is not prepared to receive the gospel. Such a heart finds religious instruction a weariness, and rejoices when the sermon is over, and the chapter is finished.

It is to be feared that every congregation contains many of these careless hearers, who hear the sermons with little interest; but even on the wayside, a seed might occasionally spring up, were it not for the passers by who tread it down, and for the birds who pick it up.

How can we calculate upon the amount of good that is prevented by those spirits that throng the air! They are all marshaled under one experienced commander, even that old serpent who tempted our first parents. Satan knows how to choose the most favorable opportunities for exerting his power. It is after faithful sermons have been preached that his hosts are on the alert to efface any impression that may have been made. The people who lie most exposed to his attacks are the inconsiderate, who have offered up no prayers for a blessing on the instructions they have received. What havoc is made every Sabbath night and every Monday morning in the paths where the faithful preacher was seen sowing just before! If Satan found people endeavoring to fix the sermon in their hearts by prayer and meditation, he would not have such great success. But is it surprising that he succeeds, when he finds so many who neglect secret prayer!

The next class of hearers appear at first sight more hopeful than the wayside hearers. The seed sometimes falls on stony ground, where there is a little light, though dry earth; it soon springs up, but is soon withered by the heat of the sun.

The stony ground hearers receive the word with joy. When they hear the gospel, they attend, they remember, they are delighted, they determine to be Christians; they begin to do many things that are right, but when they find difficulties in their way they change their minds, and become as worldly as before. What is the reason of this? It is that their hearts were never softened by the Holy Spirit. They never were convinced of sin, they never repented. Repentance is the beginning of religion. Our Savior's first sermon was, "Repent." If we think we can be Christians without repentance we are mistaken. We must be brought to see what ungrateful creatures we have been to our best Friend. We must be led to mourn over such ingratitude, and to entreat for pardon and grace. Paul sat three days after his conversion fasting, before Ananias came and said, "Arise and be baptized, and wash away your sins." Christians may feel different degrees of grief; but they all grieve. Those who have felt no godly sorrow will easily be induced to return to the world; they will never consent to make any great sacrifice for Christ's sake. They cannot resolve to give up a brilliant prospect, or to lose an advantageous situation, or to forfeit the favor of honorable people. No! they will sooner give up their religious profession, lose their hopes of heaven, and forfeit the favor of the glorious God.

April 10

Matthew 13:22, 23. The explanation of the latter part of the parable of the sower.

Let us now consider the two latter kind of hearers which our Savior has described.

One is the thorny ground hearer—the soil of his heart is not so dry and barren as that of the stony ground hearer. The word sinks into it, and springs up, and blossoms, and buds, and produces fruit; but, alas! not good fruit. What is the reason of this failure? Thorns have grown up with the good seed, and have injured the heavenly plants. The thorns may have appeared very small and insignificant when first the seed was sown, but they increased in strength, and at length destroyed the hopes of the husbandman.

We cannot be at a loss to discover what the thorns represent; for our Lord distinctly declared them to be cares, riches, pleasures, and the lusts of other things. There are some people, who, when they hear the word, are arrested, touched, convinced, persuaded. They acknowledge they are sinners, they see Christ is the only Savior; they feel the value of their souls, and they desire to lead a religious life. But their affections are drawn off from God by worldly things. The stony ground hearers were induced to abandon their profession through fear of persecution; the thorny ground hearers, while they continue to make a profession of religion, are enslaved by the love of the world. They attempt to serve God and mammon. What must be the result of such an attempt? Destruction. "For if any man love the world, the love of the Father is not in him."

The world wears many different forms, and tries to win us under various disguises. According to our age, our dispositions, and our circumstances will be our temptations. Pleasure allures the young, and care entangles the old—reputation is the desire of one, ease is preferred by another; but each of these is a thorn, and will prevent the good seed flourishing in the heart. What then can we do to avoid making a fruitless profession? We must apply to God to take the thorns out of our hearts; we cannot do it ourselves, but God is willing to do it for us. He can quench every inordinate desire, he can overthrow every earthly idol; he can come with sovereign power, and reign in our hearts.

No heart by nature is an honest and good heart. "There is none that understands and that seeks after God." Every heart of nature is like the wayside, the stony ground or the thorny ground. God alone can prepare sinners to receive his word. He can plough up the wayside, can take away the stones, and can pluck out the thorns.

There is a gracious promise in the Scriptures that He desires us to remember—"I will take away the stony heart out of your flesh, and I will give you a heart of flesh." Let us plead this promise in prayer. There is abundance of good seed scattered all over this land—thousands of Bibles, and millions of tracts. Why are not more souls converted? The hearts of men are unprepared.

Has God graciously prepared our hearts? Have we received the word, and brought forth fruit? If it be so with regard to any of us, to Him be all the praise who softened our hard hearts. Perhaps we can remember the time when sermons made no impression upon us, when holy counsels were disregarded, and even a mother's entreaties despised. And how did God prepare our hearts? Did He make us eat the bitter fruits of our works, until, like the prodigal, we said, "I will arise and go unto my Father?" Or did He subdue us in a sudden manner, as He did Paul, when He stopped him in the midst of his wicked career, ploughing up his heart by the Spirit, as the seed was cast in, "Saul, Saul, why persecute you me?" Or did He lead us by gentle and gradual methods to seek his face, watering the ridges of our hearts, settling the furrows, making it soft with showers, and then blessing the springing of His word? (Ps. 65.)

April 11

Matthew 13:24-30. The parable of the wheat and tares, with the explanation contained in ver. 36-43.

The parable of the wheat and tares in some respects resembles that of the Sower of the seed, but it differs from it in this respect. In the parable of the Sower we heard only of good seed; here we read also of bad seed. While Christ, by his faithful ministers, sows good seed, or the pure gospel, the devil by his servants sows bad seed, or false doctrines.

The good seed, where it takes root and prospers, produces the children of the kingdom, or true believers, while bad seed produces hypocrites, formalists, heretics, and other wicked characters, who are the children of the devil. We here behold the great danger to which we lie exposed, of having bad seed sown in our hearts. If we receive not the gospel, we shall receive some false doctrine. We all must have some kind of religion, and if we do not receive the truth in the love of it, we shall cling to our own foolish imaginations, or to some errors that we have heard; and shall flatter ourselves with the hope of reaching heaven by some other way than the Scriptures have revealed.

The bad seed is sown cunningly by the great enemy. Often he employs people who appear religious to sow it; so that the hearers are deceived, and fancy that they are receiving good seed. But no seed is good but the doctrine of Scripture. How carefully we ought to study the Scriptures! reading them daily, endeavoring to understand their meaning, asking the help of pious people; above all, upon our knees entreating to be taught of God. We ought to believe no doctrine that cannot be clearly proved from the Scriptures; for, if it cannot be found there, it must be bad seed.

We see also from this parable, that the wheat and tares often resemble each other so much, that it is difficult to distinguish between them. For why did the lord of the field forbid his servants to pull up the tares? It was for fear lest they should mistake, and pull up wheat instead of tares. The servants represent ministers; they cannot always distinguish between true and false believers. It is God alone who knows the heart; he knows them that are his, and he alone knows it with certainty. The disciples did not know that Judas was a devil; but Jesus knew it from the beginning. When Saul of Tarsus was first converted, the disciples at Jerusalem did not know that he was sincere, and were for some time afraid to receive him. We should not therefore be too much delighted with the approbation of our fellow-Christians, nor too much disturbed by their suspicions. We should come to God, and entreat him to examine our hearts. Like David, each should say, "Search me, and try me, and see if there be any wicked way in me, and lead me in the way everlasting."

But though true and false believers may appear so much alike in this world, the hour will arrive when their true characters will be made known. There is really the greatest difference between the character of the weakest child of God and the most plausible hypocrite. The hypocrite may appear even better than the child of God; but there is a difference in their hearts, which will cause them to be separated from each other to all eternity. God will give his angels wisdom to discern between the righteous and the wicked—they will separate many who have partaken of the same ordinances and lived in the same family.

The wicked shall be bound in bundles. Perhaps this expression is intended to show how they will add to each other's misery by mutual reproaches. The righteous will shine forth as the sun without one spot of sin to darken their brightness. It has been well said that three things will surprise us, if we enter heaven—first, to see so many there whom we did not expect to see; secondly, to miss so many whom we did expect to see; and thirdly, to find ourselves there; yes, ourselves, we who are so unworthy—lifted up from the dust, and exalted to a throne. O! may this surprise be ours! for there is another surprise that awaits many seeming Christians, who will confidently cry out, "Lord, Lord, open to us." Now, therefore, let us judge ourselves, that we may not be condemned with the world.

April 12

Mark 4:21-29. Jesus encourages his disciples to communicate the word.

This is part of a private conversation between our Lord and his apostles. If our minds were in a right state, how much more deeply should we be interested in such scenes than in the worldly trifles that surround us.

What did our Savior say in these confidential moments? He compared his disciples to a candle which he had lighted by his instructions, and was going to make burn still brighter by his explanation of the parables he had related in public. For what purpose did he give them light? that they might conceal it? No! but that they might set it upon a candlestick, and in public proclaim their Lord's secret communications. Jesus said, "There is nothing hidden which shall not be manifested." He hid many holy truths under parables, but these truths were to be made manifest by the apostles' preaching. This command was fulfilled after his ascension. Then the apostles could say, that their sound had gone forth to the ends of the world. Then was fulfilled the prophecy, "How beautiful upon the mountains are the feet of him that brings good tidings." We hear these glorious secrets—they are contained in the epistles, where the secret counsel of God is revealed. Do we attend to these things? Do we look into them, as the angels do? or are we indifferent? Have we need of the rousing command of our Savior? "If any man have ears to hear, let him hear."

The Lord encouraged his disciples to preach the truth, saying, "With what measure you mete, it shall be measured to you again." If they meted out, or gave the truth which they had received, abundantly to others, they should themselves receive abundantly from Christ, spiritual blessings. And so it is now—"He who waters others, shall be watered also himself." In trying to do good to others, we gain a blessing on our own souls.

Our Savior then related a short parable to encourage his disciples still more to sow the seed of the word. He spoke of a man who sowed seed, and who slept and rose night and day; that is, who, after sowing the seed, went about his usual business, sleeping at night and rising in the day; and who, after some time, found the seed had sprung up, but not by his own power, for he could not even tell how it had sprung up. God, who had made it spring up, made it grow also without his assistance, until it was ripe and fit to be cut down.

Thus a minister, after sowing the seed of the word, is obliged to leave the success with God; for he cannot make it spring up in the heart, neither can he even understand how souls are converted; for the manner in which men are born of the Spirit is even a greater mystery than the way in which the seed is quickened in the earth. Yet the hearts of ministers are often rejoiced by seeing the effects of the words they have spoken. Sometimes, however, the seed they sowed does not spring up until after their death; nevertheless, at the harvest of the last day, souls who heard their words shall be their crown and rejoicing. Now is the time to sow, though in tears, knowing we shall reap in joy.

Let all who know the word seek to sow it also, though it be only in the heart of a little child; for sowers on earth shall certainly be reapers in heaven. But let us remember that the seed sown does not come to perfection immediately—first, the blade appears, then the ear, at last the full corn in the ear. We must, therefore, be patient with young converts. If we ourselves know anything of Christ now, do we not feel that we have been grown very slowly?

It is refreshing to behold a Christian who is like full corn in the ear. Perhaps we have had the privilege of seeing such a person. It may be some poor destitute creature, lodging in a garret, has breathed a spirit that we longed to imbibe, and we have felt, while listening to her heavenly words, "It is good to be here." Do we desire to grow in grace? It is a good desire. The Lord will answer prayer, and give us more faith and love, and every heavenly grace, and then treasure us up in his eternal garner.

April 13

Matthew 13:31-35. Parables of the mustard-seed and of the leaven.

We will now consider several short parables that our Savior related, but of which he gave no interpretation; still we may endeavor from other parts of Scripture to discover their meaning. The seed of the mustard-tree is smaller in proportion to the size of the tree it produces, than any other seed. In eastern countries the mustard-tree has immense spreading branches, which afford a fit shelter for the birds.

The religion of Christ was very small in its beginning. Behold the stable in Bethlehem, and that weak babe sleeping in the manger. From him shall spring a multitude that no man can number, of glorious saints, who throughout eternity shall surround the throne of God. These his spiritual children shall exceed the stars in multitude. Already how wonderfully has the Christian religion spread! though preached at first by twelve poor unlearned men—the kings of many nations profess to believe in it. It shall spread yet further, until men shall not merely profess the name of Christ, but until all shall praise him with sincere lips—until all shall know the Lord from the greatest unto the least.

The next parable, of the leaven that leavened by degrees a large quantity of meal, much resembles the parable of the mustard-tree, and it has been generally supposed to have nearly the same meaning. There is one great difference between the parables; the growth of the mustard-tree is open; the effects of the leaven in the meal are secret. Some people have thought that while the growth of the mustard-tree represents the progress of the gospel in the world, the leavening of the meal shows its influence in the heart. The leaven is generally considered to signify the word of God, which works gradually and silently in the heart, as leaven works in meal.

But a learned writer, Rev. Alfred Jenour, has lately suggested, that as leaven is used in other places to represent wickedness, it may represent it here also. Paul says, in his epistle to the Corinthians, "Purge out therefore the old leaven, that you may be a new lump." (1 Cor. 5:7.) And Christ once said to his disciples, "Beware of the leaven of the Pharisees and of the Sadducees;" by which he meant their false doctrine. (Matthew 16:12.) If leaven represents wickedness in this parable, then we learn from it how artfully Satan corrupts the pure religion of Christ; just as he sows tares among the wheat, so he mixes falsehood with truth.

By relating parables, our Lord fulfilled the prophecy of the seventy-eighth Psalm—"I will open my mouth in a parable; I will utter dark sayings of old." If we refer to that psalm, we shall find that it contains a history of the deliverance of the Israelites from Egypt, and of their passing through the wilderness. Was this history a parable? Yes, it was a parable, or dark saying, for all that happened to Israel had a hidden meaning. The apostle Paul, speaking of the afflictions of Israel, declares—"All these things happened to them for examples; and they are written for our admonition upon whom the ends of the world are come." (1 Cor. 10:11.) There is one event especially that took place in the wilderness, which is full of the richest instruction. That event is the lifting up of the bronze serpent. Few, perhaps, understood at the time what it signified. But we see in that serpent the image of Jesus in the likeness of sinful flesh, crucified for our iniquities.

The Bible is full of dark sayings like this. Men naturally love mysteries and wonders. Why do they not love the Bible? Why does it lie neglected, while many foolish and hurtful books are eagerly devoured? Because men love sin, and the Bible speaks against it. Therefore Paul exhorts us to lay aside all malice, and deceit, and hypocrisies, and envies, and evil speakings, that as new-born babes we may desire the sincere milk of the word. We cannot relish the Bible while we delight in sin.

April 14

Matthew 13:44-46. The parables of the hidden treasure and of the pearls.

We should be much astonished if a man were to show such eagerness to possess a common field, that he was willing to give any price for it. But if we afterwards found that he had discovered in it a mine of precious ore, we should not be surprised at his anxiety to obtain the field, even at a very high price.

Now it is in like manner that the world wonders at the eagerness of the believer to secure heavenly blessings. They see no such attraction in religion as to account for his earnestness, and they are ready to consider him a fool and a madman. But they have not discovered the treasure which he has discovered. Not that he hides it from them, (as the man in the parable did,) but he cannot persuade them to believe his testimony. In vain he assures them that true joy is to be found in Christ alone; they reply that religion is full of gloom and restraint, and that it is only fit for the sick, or the sorrowful. The believer knows well that the favor of God is of infinite value; he buys the field, he secures the treasure, and rejoices in his possession. Now is the time when the field may be bought. That time will soon be past. Dreadful and endless will be the regrets of those who neglected the opportunity of laying hold on eternal life.

In the next parable, a man is represented seeking goodly pearls. By nature we all seek for happiness; but we can never find it, except in the knowledge of Christ; nor can we find it there, unless we are willing to renounce all sinful pleasures for his sake. Augustine, the African bishop, (who lived four hundred years after Christ,) endured many sharp struggles before he would consent to part with his sins. But at length the grace of God subdued his stubborn heart. He cast himself down before the Lord under a fig-tree, and prayed, saying, "How long, Lord, will you be angry? Forever? Remember not my old iniquities. How long shall I say—'To-morrow?' Why should not this hour put an end to my slavery?" God, by whose Spirit this prayer was suggested, answered it and revealed Christ to Augustine's soul. Then this man, once so miserable, could say, "How sweet was it in a moment to be free from those delightful vanities, to love which had been my dread—to part with which—was now my joy! You did cast them out, O my true and highest delight—and then, O sweeter than all pleasure, entered in their room. How was my mind set free from the gnawing cares of sinful passions, and I conversed intimately with You, my Light, my Riches, my Savior, and my God." Surely this penitent sinner had now found the Pearl of great price. Can we say that Jesus is precious to our hearts? Upon a dying bed we should feel that none but He could comfort or save us—what should we do, if we had not found him then?

April 15

Matthew 13:47 to 52. The parable of the fishing-net.

The parable of the net cast into the sea was calculated particularly to interest the disciples, many of whom were fishermen. They were accustomed, after the toils of the day, to sort the fish they had taken. This employment affords a lively image of the distinctions that will be made at the last day. The net represents the word of the Gospel, which is preached to many, and which many profess to believe. The disciples were shortly to begin the work of preaching it. Great success would accompany their endeavors; but yet that success would be attended by much disappointment. Many to whom they preached would prove hypocrites. Some of these would be detected in their lifetime, but others not until the judgment-day.

Unbelievers have urged, as an objection against the Christian religion, that hypocrites are found among professed believers! But this is rather a proof of its truth, than an objection. If no hypocrites existed, how could we account for our Savior's declaring that they would arise in the church?

A striking instance was afforded of the truth of our Lord's words in the history of seven missionaries who labored many years ago in Tahiti. Would you not have concluded that men who had sacrificed country and friends in order to instruct savages, must have been true Christians? But out of these seven two proved reprobates. The force of temptation brought their real character to light. Had they remained in their own country, it is possible that no temptation might have arisen strong enough to entice them into open sin; but surrounded by savages, they became immoral in their lives, and, it is to be feared, continued impenitent until death. What a lesson does this fact afford! Should it not lead us to examine ourselves, and to call upon God to search us and try us, lest we should deceive ourselves by a mere form of godliness? Such a deception can last but a short time. The great sorting day approaches; then angels will divide the good from the bad, the true believer from the empty professor.

When our Savior had concluded his parables, he asked his disciples whether they understood them; for he had not interpreted them ALL. They replied, Yes, Lord. Then he reminded them of the use they should make of the things they had learned; they should store them up in their minds, that they might have them ready upon every occasion; even as a master of a family provides all things necessary for different circumstances, and produces them when wanted. The teachers among the Jews were called Scribes. The disciples were to become teachers, and would need a great store of truths for the instruction of others. Some of these truths might be called "new" truths, because not known to them before, and some might be called "old" truths, because already familiar to their minds.

We ought to be storing up in our minds the things we have heard, gaining fresh knowledge of the Scriptures and deeper insight into their meaning. We cannot tell how soon we may need them for our own support in trial, or how useful we may find them in enlightening the ignorant, in strengthening the tempted, and in comforting the afflicted. It is very distressing when we see those we love sinking under trouble, to feel that we are not able to give them solid comfort. An affectionate child has sometimes beheld a parent groaning under a burden of woe, and has felt, "I know there are consolations that might assuage her grief, but I cannot impart them; for I have neglected the word of God." Then let us for the sake of others, as well as for ourselves, store our minds with the holy truths of God, that we may produce them when most needed.

April 16

Mark 4:33 to end. Christ sleeps in the storm and awakes to still it.

It was in this manner that the Lord Jesus ended a day of great labor. His friends in the midst of it had desired him to desist, but seeing multitudes assembled to hear the word, he continued to teach. In order to be seen and heard more conveniently, he removed into a ship. The parable of the sower, and many others, were spoken by Jesus while he sat in a ship on the lake of Gennesaret. (See Mark 4:1.) Afterwards, he had a private conversation in the house with his disciples, when he explained his parables. In the evening he crossed the lake in a ship.

Doubtless he knew of the approaching storm, though it appears that there were no signs of it observed by others, for many little ships accompanied him on his voyage. But he was not deterred by his knowledge of the coming storm from setting out, for he intended by it to teach his disciples an important lesson.

They knew little of their Master's power, and still less of his love. The storm ought not to have alarmed them, because they were with Him. God intended to alarm Jonah by the storm that arose on the way to Tarsus, for the prophet was fleeing from his presence. We must not suppose, because difficulties and troubles arise, that we are doing wrong. Before we take any important step in life, we should examine the word of God with prayer, and ask pious people to help us to discover from the Scriptures, whether it is a right step; and if we feel assured that it is, no difficulties in the way ought to alarm us. Christians have observed that they have met with most hindrances in setting about those works which in the end have been most richly blessed. A vessel laden with missionaries has been captured by the enemy. Was that calamity a sign that God disapproved the holy purpose of his servants? Assuredly not. Those who are walking in the commandments of the Lord, may walk without fear, and say in the midst of troubles, "None of these things move me."

Our Savior was displeased with the disciples' behavior in this storm. He was displeased by their want of faith. They doubted his love, and said, "Care you not that we perish?" Because He slept, they thought he was indifferent to their distress. These are the thoughts that too often arise in our minds. Conscious that we are apt to forget the Lord, we fear that He has forgotten us; for we naturally attribute to others the feelings that we ourselves experience. Now his delivering mercies are intended to remove these unbelieving thoughts, and to convince us of his exceeding power and love. For this purpose, he brings his children into straits, and to the very edge of destruction, that he may appear to their rescue in the last moment, and thus force them to believe in his fatherly tenderness.

This is the meaning of the apostle in Rom. 5:3-5—He says that he glories in tribulations. Why? Because they work patience, and patience, experience. Experience of what? Of God's power and love. And experience works hope. God's deliverances are intended to strengthen our hopes of his mercy, and to convince us that he never will forsake us. And shall this hope be disappointed? No! this hope makes not ashamed; it shall never prove vain.

The stilling of the storm on the lake of Gennesaret is calculated to lead our thoughts to another scene, and to remind us of that storm of God's wrath against our sins which Jesus stilled, not by his word, but by the sacrifice of himself. If we are enabled to trust in him, as our Savior from hell, we need not fear any storm that can arise. Let us never say, or even think, "Care you not that we perish?" It is a sin to entertain such a thought of Him who endured the cross that we might not perish forever and ever. He cares for us more than we care for ourselves; he numbers the hairs of our heads, and watches over us with unceasing, unwearied love.

April 17

Mark 5:1-20. Christ delivers the demoniac who dwelt among the tombs.

The history of the poor demoniac affords a striking instance of the malice of devils, of the power of Christ, and of the wickedness of man.

How great was the malice of the devils that assaulted this poor man! They led him to dwell in solitary places among the tombs; for in those days tombs were generally made in lonely spots, among barren hills and rocks. Cut off from the company of his fellows, he spent his miserable days in crying, and cutting his own flesh; and when his friends mercifully bound his hands in chains, and his feet in fetters, he burst through these restraints and again escaped to his desolate abode. Thus he became a terror to the neighborhood, and a torment to himself.

This is the state to which devils would reduce all men, if they were permitted to vent their malice. They do reduce numbers to a spiritual state which resembles that of the demoniac, tempting them to flee from God and his saints, to dwell among the wicked, and urging them to resist all attempts to do them good, and make them happy.

Nor is the malice of devils confined to men. They love to torment even the brutes. These devils earnestly desired to enter into the swine, and then hurried them over the precipice, and plunged them in a watery grave. By this act they showed what they would have done to the man, had they not been restrained; they would gladly have hurled him into the pit of eternal destruction. There is not one single soul that could escape perdition, if it were not for the power of Christ. Even the devils were obliged to acknowledge his power. They believed and trembled. They could do nothing without his permission. They saw in him their future judge, who would at last condemn them to imprisonment in the lake of fire. In the mean while they had great wrath, knowing that they had but a short time in which to vent their malice, (as we read in Rev. 12:12.) That short time is shorter now, and Satan continues to be diligent in using this short space in making efforts to enlarge his kingdom.

We see in the conduct of the owners of the swine an instance of the wickedness of man. Untouched by the sight of him, who, lately a spectacle of terror, was now become gentle and peaceful, they only thought of the loss of their property.

Does not the same disposition prevail now? People will often show zeal for religion, as long as it does not interfere with their gains; but as soon as they are in danger of suffering the slightest loss, through the spread of the gospel, they complain, and would sooner let souls perish than become poorer.

Jesus was not astonished at this dreadful instance of human depravity; for he knew what was in man. So great was his compassion for these wicked men, that he bade the poor creature he had delivered, endeavor to reclaim his unfeeling countrymen. With the same compassion ought we to view every proof of man's fallen nature. Have we not ourselves in times that are past desired Jesus to depart from us, fearing lest he should interfere with our worldly schemes? How patiently has he borne our insults! If now we feel the value of our souls, we are dismayed at the remembrance of those days when we preferred a prosperous earthly lot to heavenly knowledge. And if we now love the merciful Savior, we cannot bear to think of the time when we cared not for his presence—for that presence which we now esteem our supreme happiness.

April 18

Matthew 9:9-13. The calling of Matthew and the tax-collector's feast.

We have great reason to be interested in the calling of Matthew, for it was he who wrote the history of our Lord which we are now reading. It is supposed that his calling took place some time before the events we have lately considered; but we have deferred noticing it, because the feast to publicans and sinners was given at this period of the history; and it seemed most convenient to consider the calling and the feast at the same time.

The other name of Matthew was Levi, and that name is used by two of the evangelists. He was a tax-collector, or tax-gatherer. People of this class were detested by the Jews; because, as the taxes were paid to the Romans, by whom the Jews had been conquered, none but the worst kind of people would undertake the odious office of collecting them; and these people rendered themselves still more hateful by their dishonest practices. To this despised order of men, Matthew belonged at the time Jesus called him. He was found sitting by the sea-shore, receiving the duties upon the goods that were landed or embarked. Jesus saw him at the table, which was covered with moneys, and inclined his heart to obey his call, to leave all and follow him.

And why did he choose a tax-collector to be one of his apostles? Did he not, by exalting those whom the world despised, intend to stain the pride of all human glory?

Matthew made a feast to his old companions in office, (and who were probably his companions in iniquity also,) that they might partake in the high privilege of hearing the Lord converse. Nor did that gracious Lord turn away from these guests, polluted as they were by long habits of unrighteousness. The proud and envious Pharisees scoffed at him for keeping such company. But he answered their taunts by a divine lesson and reproof. He taught them in a short parable his object in associating with men; it was not to please himself, but to save them.

How does he save them? By healing their spiritual diseases; therefore he is called the Physician of souls. Would we obtain his notice, we must come and spread our sins before him. A good physician will not waste his time in visiting the healthy, however honorable, but flies to the relief of the poorest creature that is dangerously ill. Neither will the Lord grant his presence to the self-righteous, however high in man's esteem; but he will come and bless the humble and contrite soul, however deeply stained by crime, and degraded in the eyes of his fellow-creatures.

Do we understand what that means? "I desired mercy and not sacrifice," (6:6.) It is a verse in the prophet Hosea. The Pharisees knew the words well, but they understood not their meaning. Their behavior showed they understood it not. They blamed Jesus for showing mercy to perishing sinners; and instead of showing any themselves, they only gave God sacrifice, or outward service. And why did they act thus? Because they thought they were righteous. If they had really been righteous, they would have felt compassion for sinners. The angels, those spotless beings, take a deep interest in our fallen race, and rejoice over each sinner who repents. Though they have never felt the working of evil in their own hearts, yet they do not turn away from us with contempt and disgust. But men never feel compassion for their fellow-sinners, until they discover the wickedness of their own hearts. When David was deeply humbled by his transgressions, he felt anxious to save perishing souls. This was his prayer, "Restore unto me the joy of your salvation, and uphold me with your free spirit. Then will I teach transgressors your way, and sinners shall be converted unto you."

The missionary Vanderkemp gave a beautiful example of the same spirit. Not only did he go out as a missionary to the heathen, but he desired to make the voyage to Africa in a convict-ship. His wish was granted. He went with a depraved troop; but many of their hearts were melted during their voyage—some who had secretly filed off their chains, confessed what they had done, and quietly submitted to have them again riveted upon their hands and feet. Thirty-five died of putrid fever on the passage. Vanderkemp attended them in their last hours, and saw not a few, before they departed, full of joy and peace through believing in a crucified Savior.

April 19

Luke 5:33 to end. Christ explains by parables why his disciples did not fast.

This is a difficult passage, and it has been explained in different ways; so that we can scarcely forbear wishing that our Savior himself had given an explanation of these parables. Yet surely he would not have left them unexplained, if it were not possible by attentive consideration to unravel their meaning.

It was the disciples of that imprisoned saint, John the Baptist, who inquired why the disciples of Jesus never fasted. The Pharisees fasted often. As one of them boasted in his prayer, "I fast twice a week." These fastings were part of that righteousness by which they excited the admiration of the people, and by which they hoped to purchase heaven. John the Baptist had not taught his disciples to fast with such views. It was in grief for their sins that they fasted; and it was with the same holy feelings John himself fasted. Jesus, however, did not fast openly—how much he may have fasted in secret we know not; but he was seen to eat and drink in the usual manner, and on that account was called a gluttonous man and a wine-bibber. We know this accusation was false, and that the holy Jesus set an example of temperance, as well as of every other virtue. Once, when very weary, he refused to eat, saying, "My meat is to do the will of him that sent me, and to finish his work." And at other seasons he "had no leisure so much as to eat," (Mark 6:31.)

The Lord related several little parables to explain his reasons for not teaching his disciples to fast. In the first parable he compared himself to a bridegroom. This was a title that John himself had given him, saying, "He who has the bride is the bridegroom." The Church was the bride—Christ was the bridegroom. The disciples, the ministers, were compared by Jesus to the children of the bride-chamber, or to the friends of the bridegroom, who could not mourn at the wedding. The disciples were too full of joy to fast when they were following their Master from place to place, witnessing his miracles, and listening to his discourses. But the days would come when they would no longer enjoy the presence of the bridegroom, and when they would be called to endure heavy trials, to suffer hunger and thirst, and to be in fastings often.

Jesus prepared his disciples, just before he left them, for the afflictions that awaited them. He said, "The time comes that whoever kills you will think that he does God service," (John 16:2-4.) And he added, "These things I said not unto you at the beginning, because I was with you." In the same manner he often now protects a new convert from heavy trials. It is very common to find the entrance upon a religious course fraught only with delight—the new convert is sometimes inclined to think that he shall weep no more, but pass his days in a course of uninterrupted usefulness and joy. But trial comes at last.

The homely employment of mending garments was the subject of one of the Lord's parables. Everyone who has ever repaired woollen garments, knows that it would be unwise to mend them with stiff unprepared cloth. Another parable was taken from the eastern custom of putting wine into bottles of skins. These skins, when they were old, were unfit for new wine, because they were then too weak to bear its fermentation. These two parables seem to have a similar meaning. Did they not allude to the present weakness of the disciples? They were new converts, and not able yet to suffer great trials. For though garments and skin-bottles are strong at first and weak afterwards, it is just the contrary with believers; they are weak at first and strong afterwards. Peter was so weak at first, that he was induced by a few scornful speeches to deny his Master; but he was so strong afterwards, that he was able to bear crucifixion for his sake.

The Lord concluded his discourse with another parable—"No man also having drunk old wine, immediately desires new—for he says, The old is better." The gospel is like the best wine. Jesus gave this wine to the weeping penitent, when he said, "Your sins are forgiven you." He gave it to his beloved disciples when he said, "In my Father's house are many mansions—I go to prepare a place for you." He gave it to the dying thief, when he said, "Today shall you be with me in Paradise." Has he given it to us? He has offered it to us. These are his words—"Look unto me and be you saved, all the ends of the earth," (Is. 45:22.) If we have obeyed this call, and believed in Jesus with our hearts, then we have tasted the best wine; then we enjoy true happiness, and shall enjoy it forever; for "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." To whom does this blessedness belong? Not to those who are striving by their good works to gain God's favor, but to those who "believe on Him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification."

April 20

Luke 8:40-48. Christ heals the woman who touched him in the throng.

Though the Gadarenes desired the Lord Jesus to depart out of their coasts, there were others who gladly received him. So it is now—while some find religious privileges a burden, there are others who are longing to possess them. While some occupy seats in the house of God, and count the service a weariness; there are others, confined at home by various causes, envying, as David did, the happiness of the swallow, who builds his nest on God's altars.

The people on the opposite coast of the lake soon found the advantage of having the presence of Jesus. A ruler bows before his feet, laid low by sore distress respecting his only child.

On his way to the ruler's house, people thronged around the blessed Savior. How patient was the love that led him to submit to every inconvenience! Each step he took was encumbered by an oppressive crowd; yet he complained not of the heat and the noise of the throng. As he went, very many touched him, but only one did so in faith and with intention. Even so it is now; thousands offer prayers, yet few offer them with intention and with expectation of relief. Yet no other worshipers are noticed by Jesus. No other touch was noticed by him but that of the poor woman who said to herself, "If I may but touch his clothes, I shall be whole." Is it in this spirit we come to Jesus? Do we expect an answer to our prayers?

Our case by nature is desperate, like that of the woman. She had applied to many physicians, and had reduced herself to poverty, yet had obtained no relief; and having now spent all her money, her hope of human assistance must have failed her. Thus some people who have been convinced of their sinful state, have tried to obtain relief by multiplied services, and good works, but have never found peace until they came to Jesus.

Let us observe the Lord's condescending approbation of true faith, however weak. There was much ignorance mixed up in the faith of this woman. She thought that she might touch Jesus unperceived. She knew not that he saw her thought afar off, and that her inward groaning was not hidden from him. But Jesus does not despise weak faith, or quench the smoking flax.

Though he healed the woman upon her secret application to him, he desired her to make a public acknowledgment of her cure. He desires every sinner to do the same. "With the heart man believes unto righteousness, and with the mouth confession is made unto salvation." The woman willingly made this confession, when she found it was required by her benefactor. Gratitude to Jesus should overcome every other feeling in our hearts, and make us willing to acknowledge what he has done for our souls, and from what a depth of misery he has delivered us. The saints above are not ashamed to acknowledge their obligations to the Savior. They are willing that their past sins should be known, in order that his power and love may be exalted. The song of the blessed is, "You were slain, and have redeemed us to God by your blood." They own that blood was required to atone for their guilt. If we join that happy throng, we shall appear among them as sinners saved by grace. We shall not desire to conceal from our heavenly companions that we were once polluted. We shall only desire that the wonderful power of our Redeemer may be made known among the assembled multitude. The thief who repented on the cross will extol the grace of his crucified Lord, who atoned for his flagrant crimes. And though we may not have committed the same kind of sins as that thief, we have all committed sins which, but for faith in the blood of Christ, must sink our souls into everlasting woe.

April 21

Mark 5:35 to end. He raises Jairus' daughter.

With what eagerness the ruler must have watched the Savior's progress towards his house! It must have been a trial to him to see the steps of his deliverer retarded by the surrounding crowd. But what a blow it was to hear his child was actually dead! Those who brought the message thought that Jesus could not now relieve the poor father. They said, "Why trouble you the Master any further?" Yet why did they speak thus? Is there anything too hard for the Lord? If he could heal by his power, could he not also restore life by the same power?

Probably the ruler partook of the doubts of the messengers; for Jesus immediately encouraged him, saying, "Be not afraid, only believe." How apt we are, though we know that Jesus is almighty, to think, that while he can relieve us in a small trouble, he cannot help us in a great one! How apt we are to imagine that there are some cases too hard for him. Does not this show that our faith is very weak? The truth is, that God delights in showing the greatness of his power by delivering us out of the most overwhelming distresses. If we believed in him more, we should see more of his wonderful works. And though he does not now raise the dead, it is not because the work is too great for his power, but because the time is not yet come.

When Jesus came to the ruler's house, he shut out of the room the scoffing attendants, and only permitted the parents of the child and three of his apostles to witness the miracle. There are wonders of his love and power, which Christ displays to his believing people alone. The parents would not have been admitted into their daughter's chamber, had they been disposed to scoff at the Savior's words. Their sorrowful hearts must have been looking and longing for deliverance.

How many who have expected deliverance in trial, have received it! A way has been opened in a manner least expected. Thus Abraham, when he had lifted up the knife to slay his son, believed that God could raise him; and his faith was rewarded. He called the mount Jehovah Jireh; or, "in the mount of the Lord it shall be seen;" that is, "the Lord will see, or provide;" thus leading all believers to look for similar deliverances in the hour of extreme distress.

Can the parents who beheld the glorious deed have regretted the sufferings they had endured? If they had suffered less, they had seen less of the power of the Lord. When Christians come out of their afflictions, they have wonderful histories to relate concerning God's faithfulness, which they would never have known had they remained at ease. But there are proper seasons in which to relate these histories. The time was not yet come for publishing abroad the miracles that Jesus had wrought. When he himself had risen from the dead, then it was the duty of his followers to declare all they had seen. His wonderful works have been recorded, and handed down to us. Do we believe that Jesus will raise the dead at the last day? Then we can lay our beloved ones in the tomb without that distracting, hopeless sorrow, which the unbelieving world experience.

April 22

Matthew 9:27-34. Christ gives sight to two blind men, and speech to a mute man.

It appears that the Lord Jesus put the faith of the two blind men to a short trial; for he did not cure them as soon as they asked him; he waited until he was come into the house before he granted their petition. But how well they were rewarded for waiting, by their conversation with their Lord in the retirement of the house! The blind men spoke but little—"Yes, Lord." Those were their words; but these simple words pleased Jesus, for they were sincere words. What could we reply, if the Lord were to ask us whether we believed that he was able to do everything? Could we reply, "Yes, Lord." Let us in times of trouble remember that Jesus can do everything.

After the Lord had left the house, he cured a mute man. This miracle he performed publicly, in the presence of his enemies. The poor man was an object of great compassion, for he could not (like the blind man) plead for himself—others brought him to Jesus. Should not this teach us that we should pray for those who, through the power of Satan, are mute unto God, and cannot pray for themselves? This cure excited much astonishment, and caused men to exclaim, "It was never so seen in Israel." There had been other prophets, such as Elijah and Elisha, who had done miracles, but not such great, or numerous miracles as Christ performed.

Jesus now performs wonders on men's souls, which cause many to exclaim, "It was never so seen before." The gospel produces effects, which nothing but the gospel can produce. What has it not wrought in the South Sea Islands! It has changed thousands of blind idolaters and murderers into sons of truth and peace. In England, the preaching of the gospel has oftentimes transformed the most abandoned characters into holy men. Yet these wonders do not silence the enemies of Christ. The Pharisees were so wicked as to exclaim, "He casts out devils through the prince of the devils." They knew that they spoke falsely, but they hated Jesus so much, that they used any means to hinder the people from believing on him. There are still people to be found who will slander the servants of God even when they know them to be innocent. There lived in the last century a pious curate named Maddock, who converted many souls by the preaching of the gospel. Those who hated his doctrine invented slanders concerning him, and so shook his spirits, as to cause him to fall ill and to resign his curacy. But some time afterwards two of his bitter enemies relented, and acknowledged that the reason of their wicked conduct was, that they could not endure the doctrine he had preached to them; and that they had never believed the reports they had spread. And what were the feelings of this holy man upon the occasion? He wrote in his journal, "Now my enemies have confessed their enmity against God, and his word, and against me for preaching it. O Lord, by this confession you have greatly eased my mind. You have made my enemies confess that they have persecuted your servant out of malice. Remember, I beseech you, their blindness and ignorance, and pardon them freely for your dear Son's sake." Like his blessed Master, this pious minister pursued his work in other towns and villages, and continued to the end of his days to heal sin-sick souls.

April 23

Mark 6:1-6. Christ's second visit to Nazareth.

This is the second visit that we read of Jesus making to Nazareth after he had begun his ministry.

In his first visit there he had been shamefully treated, for his countrymen had attempted to hurl him headlong from the hill; yet he was so forgiving that he made a second visit to the ungrateful city. Jesus does not hastily give up any sinners whom he once has favored. Even when the first offer of mercy has been rejected, he vouchsafes another, and perhaps another still; for He is the God of patience. While he was preaching, very contemptuous thoughts arose in the people's hearts. None could deny that he had done mighty works, and that he spoke with extraordinary wisdom; but yet, because the people remembered him as the carpenter, and because they knew his relations to be poor people, with whom they were familiar, they would not listen to his words. What an instance their conduct affords of the greatness of human folly!

As it was then, even so it is now; people are apt to consider, not so much what is spoken, as by whom it is said. The servants of God are still despised when they are poor and unlearned, and their message is often rejected on these accounts; but those who despise them sin against their own souls. How foolish we should consider that person, who, though dying of thirst, refused a draught of water, because it was contained in a common earthen cup! No thirsty person ever acted in so absurd a manner; but many ignorant souls have displayed still greater folly. When faithfully warned by a true believer, they have taken no heed to his words, because he did not possess the learning, or honors of this world. They have said, "How should this man be able to teach me?" Yet perhaps that man had been taught of God. Such people would surely have despised their Savior when he was upon earth.

Great was the loss that the men of Nazareth brought upon themselves by their conduct. They would not even come to Christ to be healed; that was the reason that Jesus could do no mighty work there. He marveled at their unbelief; as he had once marveled at the faith of the centurion.

The Nazarenes abused singular privileges. They had beheld for a long period the spotless example of the Son of God. They had witnessed the lovely qualities that adorned his childhood, and which grew brighter and brighter during the years of his youth and early manhood. Could they refrain from loving a being of such perfect excellence, and whose excellence they knew so well? Yes. His faithfulness in reproving sin caused them to hate him. Hatred produced contempt, and contempt confirmed them in unbelief.

We never can expect to meet with a human creature faultless like the Lord Jesus; but all Christians in a degree resemble their Master; and some resemble him more than others. It may have been our privilege to know some eminent saints. They may now be in their graves; but the very remembrance of them is blessed. We shall meet them again at the judgment-seat of Christ. If we rejected their counsel while living, let us attend to them now they are departed, that we may not incur the guilt and misery of the men of Nazareth.

April 24

Matthew 9:35 to end. His compassion for the multitude.

The Lord Jesus was permitted to teach in the synagogues, but he did not confine himself to them; nor did He preach only on the Sabbath. He taught in all places and at all times. There have been faithful men, who have closely copied his example, and have proclaimed their Master's name with an untiring zeal. They have been much despised, but they have turned many sinners unto the Lord; for the preaching of the gospel is the most effectual means of converting souls.

Great multitudes followed Jesus from place to place. When he beheld them he was moved with compassion. What constant proofs we find of the tenderness of his heart! He could not see the multitude fainting from hunger and weariness without feeling for their bodies; neither could he consider their destitute spiritual condition without feeling still deeper compassion for their souls. They seemed to him like sheep without a shepherd. There were indeed appointed teachers in every city and village; but these teachers were unfaithful, and did not feed the sheep with the knowledge of God, but misled their minds by false explanations of the Scriptures. Such teachers Jesus would not acknowledge to be true shepherds; for they only poisoned the flock.

He then made another comparison. He likened the people to a field of corn ready to be reaped, and he declared there were few reapers prepared to reap it. There were many people ready to come into the kingdom of God, and but few able to lead them into it; therefore he desired his disciples to entreat the Lord of the harvest to send forth laborers into the field. The world is still in the same case—there are but few laborers compared with the number of people willing to be taught. In some countries, the people have cast away their idols, and are longing and praying for teachers.

When Christ ascended on high, he gave gifts unto men. And what were those gifts? Apostles, teachers, pastors. It is not only blind idolaters who need their instructions. Israel of old needed teachers to stir up their hearts to love God. All of us require the exhortations of faithful ministers, lest we be hardened by the deceitfulness of sin. Those who try to live without the blessing of a good minister, (when they can obtain one,) suffer greatly from the attempt; their souls grow cold, their steps turn aside, and, even in old age, they often slide into error.

What gifts to perishing sinners can be so great as the gift of faithful pastors? To patients in a hospital, no boon could be so great as able physicians. Do we ever pray to God that he will raise up faithful ministers to feed his church? If we felt the compassion that Jesus felt for immortal souls, we should pray earnestly and constantly that ministers might be sent to show them the way of salvation. It is God alone who can send forth faithful laborers; He alone can make men able to teach others.

April 25

Matthew 10:1-7. He sends out his twelve apostles.

The Lord Jesus had exhorted his disciples to pray that God would send laborers into his harvest. He had scarcely given the command before he answered the prayer by appointing these twelve disciples to preach the word. He sent them forth by two and two, that they might have a counselor, a companion, and a friend upon the journey. It is well not to enter upon difficult undertakings alone. We are creatures that need sympathy. Fellow-laborers in Christ's vineyard have often found great comfort in each other, and become mutually endeared. None but Christians know the love that binds those together who work, with a single heart, in the same spot for the same Master.

It must have been a time of great anxiety to the twelve when they were called to leave their gracious Master's side, and enter without him upon the labors of the ministry. Hitherto they had been sheltered beneath his wing; but now they were to encounter the enemy alone; yet not alone, for though invisible, they would still be watched over by their ever-present Lord. Jesus endowed them with a measure of the same powers that he possessed himself; for having a new message to deliver, it was necessary that they should confirm it by wonderful works. Yet sometimes they could not exercise these powers from want of faith. We do not know whether they ever raised the dead until after Jesus was ascended on high.

Before they set out, their Master gave them some counsels. How deeply these counsels ought to interest us! they are full of the wisdom of God, and show us his mind and will.

Jesus first told the disciples to whom to go—to the Jews only, not to the Gentiles, or to the Samaritans, (who were a mixed people, descended from Jews and Gentiles,) but to the Jews. What was his reason for this command? Did He not afterwards desire his apostles to preach the gospel to every creature? It appears that he chose to give the first call to the Jews; because they were beloved for the fathers' sakes. Abraham, Isaac, and Jacob, had been the sheep of his fold. Their sinful children had wandered from that fold; therefore the Savior viewed them as lost sheep. Our God is very slow to give up those whom he has once favored. It is not until after repeated provocations, and the most obstinate negligence, that he forsakes them. Has he granted us, as He once did the Jews, many spiritual privileges? Then he will not lightly leave us. He will dig about the fig-tree before he cuts it down; he will trim the lamp again and again before he puts it out in obscure darkness. But O! terrible will be his wrath when once it is aroused; for he will then execute strict justice upon those who have rejected abundant mercy.

Jesus directed his disciples, not only to whom to preach, but also WHAT to preach. They were to say, as he had said, and as John the Baptist had said, "The kingdom of heaven is at hand." These words contained a solemn warning; they signified that the opportunity of entering the kingdom was afforded, and might soon be over. A door was opened, the promise of pardon and of grace was offered, and all might enter in by this door to escape the judgment due to their sins; but it would at length be closed, and then, woe to those who had lost the precious opportunity. It is still true, that the kingdom of heaven is at hand; an opportunity of obtaining life is afforded to us—"Now is the accepted time; now is the day of salvation." Ministers proclaim with uplifted voice, and sometimes with tears which they cannot restrain, the unbounded mercy of our God. They entreat us to accept his offers of pardon through the blood of Christ. Some listen to their entreaties, fall down before the Son of God, and call upon him to save them. Have we thus humbled ourselves, and pleaded for mercy? Here is a gracious promise for our encouragement. God has said, "To this man will I look, even to him that is poor and of a contrite spirit, and trembles at my word." (Is. 66:2.)

April 26

Matthew 10:7-15. He directs them with whom to abide during their journey.

Before the twelve disciples set out on their journey, their Master gave them many directions respecting their conduct. He desired them to make no provision for their wants, to take no money in their purses or girdles, no food in their scrips or bags, and no new clothes to supply the place of the old when worn out. How then were they to be supported during their travels? Jesus appointed that the people to whom they preached should supply their wants; for "The workman," he said, "is worthy of his meat." Pious people would consider it a privilege to supply the wants of their teachers. The apostles, by accepting their gifts, would imitate the humility of their Master, who, though he could have turned stones into bread, and did turn water into wine, chose rather to accept the gifts of his pious followers. How many of God's most devoted servants in all ages have been placed in circumstances of dependence! But God has never forgotten his children when reduced to deep poverty. He has always put it into the hearts of some charitable people to help them in their need, or by some other means He has supplied their necessities.

It is recorded of an excellent minister, who lived nearly two hundred years ago, that once when obliged by persecution to leave his family, he set out without any money in his pocket, and not knowing where to go. He suffered his horse to take its own course, and towards evening he found himself at the door of a small farm-house. He requested the mistress to allow him to take shelter beneath her roof, but frankly told her he had no money with which to reward her hospitality. Both she and her husband kindly entertained him. In the course of conversation they inquired after a minister, named Oliver Heywood, whom, they had heard, was persecuted with great bitterness. After some time, the traveler acknowledged that he was the very person they spoke of. Great was the joy of his pious hosts. They called their neighbors in, requested their honored guest to speak to them from the word of God, and afterwards made a small collection to help him on his way.

In this manner God has often unexpectedly relieved his suffering servants. No doubt the apostles, during the course of their journey, experienced the same providential care.

But though the Lord promised to provide for their wants, he warned them against indulging a covetous disposition—"Freely you have received, freely give." He forbade their making a gain of their power to heal. They might easily have amassed large fortunes by their cures; but riches so acquired by ministers of his word would have been a curse.

Jesus directs his apostles to whom to go in each city—"To the most worthy." They were to make inquiries respecting the character of the inhabitants of each place they visited. Probably the neighbors would speak most highly of the most upright and benevolent inhabitants of the village. In general, it would be found that the person who bore the best character was also the most godly. What a blessing he would enjoy who would obtain the company of the apostles, and have the opportunity of hearing their instructions! It is considered an honor to entertain princes; but it is a far higher honor to receive the servants of God. When they have departed, the remembrance of their words, and of their spirit, leaves a holy fragrance on the mind. But sometimes the apostles would enter the door of an unworthy host, perhaps of some hypocritical Pharisee, who had succeeded in establishing a good reputation among men. Still they were to pronounce the blessing of peace upon the house. But that blessing would not descend upon an unworthy head. No! it would return into the bosom of those who uttered it. Thus we perceive, that if we are deceived in the characters of others, and bless those whom God has determined not to bless, yet still the blessing shall not be lost.

The Lord prepared his apostles to find some who would refuse to hear their message. It would be their duty solemnly to warn these despisers of the dreadful guilt they incurred. The sin of rejecting the gospel is far greater than any sin that the heathens can commit. Men may think that the idolater who leaves his aged parents to starve, or who cruelly slaughters the innocent children of his enemies, is the most wicked of the human race. But the Bible declares that the man who refuses to accept the merciful offers of the Son of God, is far worse than any of the heathen, and that he shall suffer the hottest wrath of his insulted Redeemer. Shall God speak, and man refuse to listen? Shall God stretch out his hands in merciful entreaty, and shall man turn away and despise the gracious invitation? How dreadful is the threatening denounced against such scorners. "I will also laugh at your calamity; I will mock when your fear comes." (Prov. 1:26.)

April 27

Matthew 10:16-26. He prepares them for persecution.

Our Savior fully prepared his disciples for the treatment they would receive from the world. He compared ungodly men to wolves, and his apostles to sheep, He described the manner in which these wolves would treat his sheep—in thought, word, and deed. The thoughts of ungodly men towards the apostles would be thoughts of hatred. Jesus said, "You shall be hated of all men." (verse 22.)

The world has ever hated the children of God. There is nothing more painful to our feelings than the ill-will of our fellow-creatures. No abundance of possessions can make amends for hatred; while love can console in the midst of trials. Jesus therefore warned his disciples against being turned back from him by the hatred of the world, saying, "He who endures to the end (in spite of these trials) shall be saved."

The hatred men felt in their hearts would lead them to utter hateful words against the disciples of Jesus. They had called the Lord Jesus himself Beelzebub. Ought his disciples to expect better treatment? Was it not enough if the servant was not worse treated than his Lord?

Christians have always been slandered; they have been accused of hypocrisy, as well as of secret crimes. Jesus comforts his disciples under their accusations by this assurance in verse 26—"There is nothing covered that shall not be revealed; nor hidden, that shall not be known." Would it not comfort those who are falsely accused, to know that the day is coming when the truth would be made known? Such comfort all Christians possess, when slandered by their enemies.

Men would not only speak words against the disciples, but would commit cruel actions against them. They would imprison them and scourge them, and even cause them to be put to death. Yes, parents would turn against their own children, and persecute them in the most unnatural manner.

All these trials did not come upon the disciples during their first journey; but as Jesus knew they would come upon them after his ascension, he directed them how to behave under these trials. They were to do everything to avoid persecution, except concealing the truth. In their characters they were to resemble serpents and doves; serpents in caution and prudence, doves in gentleness and inoffensiveness—they were not to be malicious as serpents, or silly as doves, but wise as serpents, and harmless as doves. Yet notwithstanding all their endeavors, they would be persecuted for preaching the gospel.

One great advantage would arise from their being brought before kings and judges; they would have an opportunity of declaring the truth to those high personages; as Paul did to Felix, who trembled on his judgment-seat. Jesus bade his disciples take no thought what they should speak when examined by their judges. Though they could not foresee what perplexing questions would be put to them, they were not to be disturbed with the fear lest they should not be able to answer well; for God would assist them with his Spirit.

Peter and John were the first among the apostles who were brought before rulers for their Master's sake. It is written, that when Peter was called upon to defend his conduct in healing the lame man, he "was filled with the Holy Spirit." He spoke with such power, that his judges could make no reply. "When they saw the boldness of Peter and John, and perceived they were unlearned and ignorant men, they marveled." (Acts 4:13.)

In later days many poor uneducated men have been questioned by learned judges, and have been able to give answers which have quite confounded their enemies. In Foxe's Book of Martyrs, there are accounts of many such men who suffered death in this country, because they would not worship the Virgin Mary and the saints, or profess to believe Roman Catholic errors. And it has been remarked, that some of the least learned of the martyrs spoke with the greatest power; because they relied most simply upon the help of God, and appealed only to his Word.

Though we may never be called upon to stand before an earthly judgment-seat, yet we must be willing to confess our faith whenever an opportunity occurs. It is written in the first Epistle of Peter, "' Be ready always to give an answer to every man that asks you a reason of the hope that is in you, with meekness and fear." We may trust in God to teach us on such occasions how to reply. Let us lift up our hearts to Him before we speak, and our answer may be made the means of converting the unbelieving inquirer.

April 28

Matthew 10:27-39. Jesus encourages them to be faithful.

The Lord Jesus had declared that his disciples would be exposed to great sufferings through preaching the gospel—that they would be scourged, imprisoned, and even put to death. Would not this prospect be a great temptation to conceal the truth? Yes, it would; therefore Jesus taught them by commands, warnings, and promises, to preach the gospel openly.

First, he gave them a command. He said, "What I tell you in darkness, that speak you in light; what you hear in the ear, that preach you in the housetops." He had told his disciples many doctrines privately, that they were to preach publicly. How anxious Paul afterwards was that he might open his mouth boldly, and speak the gospel as he ought to speak it, concealing no part of the truth, however men might dislike to hear it!

Jesus not only gave a command, he added warnings, reminding his disciples that God was able to kill both their bodies and souls in hell; declaring that he would deny them before his Father, if they denied him before men; and asserting that "he who finds his life shall lose it;" that is, that he who saves his life by forsaking Christ, shall perish. But perhaps some may ask, "Did not Peter deny Christ? Will Christ deny him before his Father?" Assuredly not; for Peter repented of his sin, and obtained mercy, and no sin repented of and forgiven, shall be punished at the last day.

Christ also gave promises to his disciples to encourage them to preach his gospel. He told them that their hairs were all numbered, and that they themselves were of more value in God's sight than many sparrows. He did not promise that his disciples should be preserved from sufferings or from death by their heavenly Father; but he assured them that their trials were all appointed by a loving parent. The ungodly will sometimes say in trouble, "It is all for the best;" but it is not all for the best with those who do not desire to please God; sufferings only add to the guilt of those who do not repent of their sins. The children of God alone may feel assured that all that befalls them is for the best; sickness and health, riches and poverty, life and death, are all made to promote their everlasting welfare. "We know," says the apostle Paul, "that all things work together for good to them that love God." (Romans 8:28.)

Jesus prepared his disciples for occasioning a great deal of confusion by the preaching of the gospel. He said, "Do not think that I am come to send peace on earth." It was natural that the disciples should suppose that he came to send peace. Isaiah had called him the Prince of Peace. At his birth angels had sung, "Glory to God in the highest, on earth peace." He did, indeed, come to bring peace in the end, but persecution and confusion first. It would be wicked men who would create this confusion by their hatred of the Savior. How many families have been divided by the gospel! one member has become religious, has turned to God in earnest, and the rest have turned against him. But should these trials prevent any from coming to Christ? O no! we ought to love the Savior better than our dearest relations—better than father or mother, son or daughter. Nor must we in anything disobey him, in order to please a dear friend, or connection. There are many children who are unkindly treated by their parents on account of their religion, and there are many parents who are despised by their children for the same reason. It is a great temptation to an affectionate parent to indulge children by allowing them to taste pleasures which are forbidden in the holy Scriptures. But to do this is to be unfaithful to God. We should always remember that Jesus is nearer to us than parent or child can be. He is our God. The Lord said to Abraham in ancient days, "I will be a GOD unto you." This is more than if He had said, "I will be a Father unto you." David said unto the Lord, "You are my God!" (Ps. 140:6.) When any who are near and dear to us would entice us to forsake Him, let us remember that He is our God.

April 29

Matthew 10:40 to end; 11:1. He pronounces blessings on those who show kindness to his disciples.

The Lord Jesus had forbidden his apostles to take anything with them in their journey, either bag, (that is, bag of provisions,) or money in their purses; and He had desired them to go to the house of the most worthy person in each town, though that person might also be the poorest. It must have been a great comfort to the apostles to know that a rich blessing would rest upon those who received them into their houses, and that their kindness would be repaid at the resurrection of the just.

Paul felt this comfort when the Philippians sent gifts to him in prison. He could not repay them, but he said, "My God will supply all your need according to his riches in glory in Christ Jesus." (Phil. 4:19.)

But is it not possible that a wicked man might receive a servant of Christ and treat him kindly? Yes, doubtless it is possible. Would he receive a heavenly reward? We must consider the motive of every action, before we can pronounce it to be good or bad. It is only those who receive a prophet in the name of a prophet, (that is, because he is a prophet,) who shall receive a prophet's reward. He who receives a prophet because he is an admired preacher, or an amiable man, or an old acquaintance, he will not receive a prophet's reward for his hospitality. The motive in receiving him must be, because he is a servant of Christ. If that is the motive, all faithful prophets will be treated with kindness, and not only some favorite prophet. The blessing, we perceive, is pronounced not only on those who receive prophets, but also on those who receive righteous men who are not prophets; and also on those who are kind to Christ's little ones, or to the weakest believers.

In these days it is often difficult to discover whether any kindness we show to God's people proceeds from the right motive. It is now so easy a duty, that many practice it, who would not incur any danger, or make any sacrifice for the sake of Christ and his people. In former days the case was different. Then it was often dangerous to show kindness to true Christians. Those who visited them in prison, or who harbored them in their houses, drew upon themselves persecution. Even in this country, at the time people were beginning to turn from popery, both men and women were often put to the rack to induce them to confess the names of those who had been kind to them. If a person were known to have sent money to a poor prisoner, or if he were seen giving him a loaf through the prison bars, the enemies of the truth would send to apprehend him. It was not an easy duty in those days to befriend the people of God. Few, if any, would do it who did not love Christ sincerely.

But even in these happier days, some of the saints are held in general contempt. If we countenance and encourage all those who serve our Master, we also shall be despised. But if we would be faithful to Christ, we must not consider to what sect or party men belong, but only, "Do they serve our Lord?" and if they do, we ought to receive them, and help them; we ought to defend their characters when aspersed, to bear with their infirmities, and to forgive their offences. This will be a sign that we should not have despised the Lord Jesus, if we had lived when he was upon earth. The feelings of the true believer are well expressed by a Christian poet, in the following lines—
Your people by the world abhorred,
I for my people take,
And serve the servants of my Lord,
For their dear Master's sake.

April 30

Mark 6:12-29. The death of John the Baptist.

Very little is related concerning the events that happened while the apostles were absent from their Lord. This however we know—Jesus continued to preach, and to perform miracles. His fame was so great that it reached the ears of Herod, the governor. It may appear surprising that Herod had not heard before of his miracles; but the great are often ignorant of the things passing around them among the poor; and sometimes they do not even know the names of the most eminent of God's servants.

When Herod heard of the miracles of the Lord, he supposed that John the Baptist was risen from the dead; and though John in his lifetime had performed no miracles, he imagined that if risen from the dead, he could do mighty works. Amid all his splendor and his power the wicked monarch could not forget his faithful reprover. He had silenced the prophet long ago by committing him to prison; but he could not silence his own conscience, which upbraided him with the murder of the holy man. If before sin was perpetrated, it could be known what would be the state of mind afterwards, many would tremble to do the deed.

Herod was a miserable man; for he had a guilty conscience and an impenitent heart. His crimes were so flagrant, and so presumptuous, that they haunted him in his palace. But they were not followed by repentance. If Herod had really lamented his wickedness, he would have desired to acknowledge it to him, whom he supposed to be the murdered prophet. He would have found in him the only being who could take away his guilt, and give peace to his conscience. But when at last he did see Jesus, it was to insult him, and to array him, just before his crucifixion, with a gorgeous robe, that ill-became his wounded, bleeding form.

And by what steps did Herod sink into this depth of depravity? Once he had heard John the Baptist gladly, and had attended to his words, and had reformed many parts of his conduct. But he had indulged one darling sin; he had refused to part with Herodias, his brother Philip's wife; and had imprisoned the man who rebuked his wickedness. This act hardened his heart, and prepared him for greater crimes. While the prophet languished in a gloomy prison, the unfeeling tyrant reveled in his palace. The elegant dancing of Salome enticed him to make an imprudent promise. He intended not to murder the prophet; perhaps he intended some day to release him from prison; at all events, he was reluctant to shed his blood. But having made an oath, he feared lest his guests should despise him if he broke it. He dreaded their scornful smile more than the angry frown of an offended God. But he soon experienced that it is an dreadful thing to provoke the Almighty. We learn from history, that Herod, with his idolized Herodias, was at length expelled his kingdom, and that he died in banishment and disgrace.

For a moment it seemed as if the devices of a malicious woman had prevailed against God's faithful servant. But was not early death a welcome boon to the holy Baptist? Was not the executioner an acceptable visitant in his prison? The messenger who fetched Joseph from his dungeon to the presence of Pharaoh, was not so welcome as the executioner who removed John from his prison to the presence of his God. He had done the work which was appointed for him to do; he had announced the coming Savior to rebellious men. The servants of God have various posts assigned to them. Each has some commission to perform, and when it is executed, he is recalled. It may appear that he has died in the midst of his work; but this cannot really be the case. God will raise up others to carry on his labors; even as He appointed the apostles to continue to preach that gospel, which John the Baptist had begun to proclaim.

The disciples of the martyred prophet were permitted to enjoy the melancholy satisfaction of burying his headless corpse; for Herod, who would gladly have spared his life, did not withhold his body from them. They must have viewed the early, sudden, and cruel death of their revered Master, as a mysterious event. To lose a friend by the hand of violence is far more bitter than to lose him through disease or accident; for it is more difficult to see God's hand in the loss when man's cruelty has had a share in it. With bursting hearts, these bereaved disciples went and told Jesus of their trouble, (Matthew 6:12.)

He could have explained the dark perplexing event. He knew that John was taken away from the evil to come, and was spared the sight of his own ignominious death. But we do not know what He said to comfort these mourners. None can sympathize with the sorrowful as the Son of God can. He came "to comfort all that mourn." His sympathy is not only tender; it is powerful. He is not only touched with the feeling of our infirmities, he can support us when tempted. He can pour consolation into the heart. No wound was ever really healed, except by His touch. He declares, "I wound and I heal." Though the death of John the Baptist was his appointment, yet He alone could comfort the bereaved disciples. Israel in her distress applied to a foreign king. But did she obtain relief? God said, "Yet could he not heal you, or cure you of your wounds." (Hos. 5:13.) But the saints can say, "He heals the broken in heart, and binds up their wounds." (Psalm 147:3.)

NOTE TO MY READERS: Please forgive the delay in the devotionals, as I was unable to get on line since April. I appreciate your patience and I pray you will be blessed by these devotionals. I will continue from where I left off. Thank you.
Sincerely, Maria.

MAY 1

Mark 6:30-44. Christ feeds five thousand with five loaves and two fish.

Behold another instance of the compassion of our Lord. See how ready he was to sacrifice his own ease and comfort that he might promote ours.

It appears that he longed to rest awhile with his disciples, and to hear them relate the things that had befallen them during their travels; and that for this purpose he crossed the lake, intending to land at some desert place; but the multitude, who saw him embark, ran round the lake, and were waiting to receive him at the place where he landed. Was he provoked by this interruption? No! he was moved with compassion for the destitute state of their souls. He regarded them as sheep without a shepherd, because their public teachers were ignorant of God. There is no outward deprivation which he pities so much as the want of a faithful ministry, and there is none which we should lament so much. A famine of the word of the Lord, is far worse than a famine of bread.

When evening came, the apostles wished to send the people away; but the people were willing to remain without food rather than to leave Jesus. They were rewarded for their anxiety to be with him by obtaining nourishment both for their bodies and souls.

Before Jesus broke the bread, he looked up to heaven. He knew whence every good gift came. Have we not often eaten our food without thinking of the Giver, and without considering his kindness in supplying our daily need?

Christ did not distribute the food himself, but employed the apostles in that service. This bread was an emblem of his own flesh, which he gave for the life of the world. The apostles were appointed to proclaim the crucified Savior to perishing sinners. It was necessary that they should believe that He could save by his death the souls of all believers. They now saw with their own eyes that He could make a little bread sustain a vast multitude. They would remember this in future days, when preaching his name to assembled thousands. This simple truth, that Jesus gave his flesh for the life of the world, has fed innumerable souls, and will feed innumerable more until the multitude without number are gathered around the throne; and then the Lamb himself will feed them through eternity with food which we know not of.

After the simple meal was ended, Jesus bade the apostles gather up the remains. By doing this, it was made evident that the hunger of the multitude had been fully satisfied, and the greatness of the miracle was thus proved. But Jesus gave another reason for the command; he said, "Gather up the fragments that remain, that nothing be lost." (John 6:12.) By this command He showed us how precious he esteemed even the least of the works of God, that we might not dare to waste the food that our heavenly Father has provided.

But if earthly bread is too precious to be wantonly trampled under foot, how inestimably precious must heavenly bread be! Every word that comes out of the mouth of God is bread for the soul. Yet how much is permitted to fall to the ground! How carelessly we sometimes read the Scriptures! How many heart-stirring sermons have we heard, and then immediately forgotten! It is not that our memories are too weak to retain them, (for we can recollect the news of the town, or the village,) but it is that our hearts are too indifferent. It would be a blessed custom, after reading or hearing, to gather up the fragments; that is, to recall to our minds what we have heard, and to apply them to our consciences, "that nothing be lost."

It appears that the twelve baskets contained more bread than there was at first, and that the store had been increased by distribution. In the same way, by feeding the hungry we shall often enrich ourselves; for God will bless our earthly substance, as He did in the case of the widow who fed Elijah. But how much more will he bless those who feed souls with the word of God! Those teachers who in a humble spirit search the Scriptures, that they may scatter the crumbs among poor little ignorant children, find rich nourishment for their own souls.

May 2

Matthew 14:22 to end. He walks upon the sea.

This history contains a beautiful instance of the care of our Savior over his people. On another occasion the disciples were alarmed, because Jesus was asleep when a storm arose. How much more alarm they probably felt now that he was absent! Yet it ought to have comforted them to remember that he himself had constrained them to enter into the ship. They were evidently in the path of duty. How then should any evil befall them! It is a great comfort to us when we can feel sure that we are doing the will of God; for whatever trouble may threaten us, we can trust Jesus to bring relief in the storm. On the contrary, when we are acting wilfully, we have reason to be alarmed at every difficulty that occurs, and to be apprehensive that God will punish us for our waywardness.

Yet the faith of the disciples was so weak, that, though they knew they were in the path of duty, they were alarmed by the storm; and when they beheld Jesus walking on the sea, they were still more terrified, thinking that he was a spirit. They knew not that while he was praying on the mountain, he had seen them, "toiling in rowing," and was come in the most wonderful manner to their rescue.

Peter, who possessed a warm, eager disposition, said, "Lord, if it be you, bid me come to you on the water."

Why did Peter make this request? Love suggested it! Did he not affectionately desire to be with his Lord? Faith enabled him to comply with the command, "Come." Yet this love, and this faith, were mixed with self-ignorance and self-confidence. He knew not the weakness of his own heart; he fondly imagined that he loved the Lord more than his brethren loved him, and that his faith was stronger than theirs. Upon the waves he learned a humiliating lesson. His mind was not resting solely upon Christ; he partly gloried in himself, and soon the tumult of the winds and waves shook his faith, and he began to sink. But his faith, weak as it was, did not fail, for he called on the Lord to save him.

If Peter had taken a lesson from this event, he might have been spared the sharp sorrow, as well as dreadful sin, of denying his Lord. Had he learned upon the waves, to distrust his own heart, he had not in the hall experienced its deceitfulness. If we reflect upon the events of Providence, we shall find that God often causes those events to occur in miniature, which happen afterwards upon a larger scale. An act of willfulness in youth is permitted to produce evil results; but the same willfulness at a later period is again displayed, and is followed by worse consequences. The deceit that David practiced at the court of Achish entangled him in many difficulties; but the Lord extricated him from them all. He was guilty of a deeper and fouler deceit in the matter of Uriah, and was entangled in a net from which he was never extricated in this life. It is very profitable to review our past conduct, that we may learn the lessons the Lord would teach us, and avoid the evils we have already experienced.

Are we, like Peter, disposed presumptuously to venture into scenes of temptation, and to desire trials of our faith? Does not past experience show us how weak and foolish we are? It is those who dread temptation, who are supported when exposed to it. It is those who feel their unfitness to occupy important stations, who are strengthened when exalted to them. Let us not rashly ask Jesus to bid us come unto him on the water; but ask him rather to come unto us in the ship. Yet the Lord does not forsake his servants, even when their own temerity and lack of faith have brought them into difficulty. No! even then he hears them when they call. He who stretched out his hand to sinking Peter, will extend his mercy to each of us in every trouble. The cry, "Save me or I perish," touches the Savior's heart, even as the infant's cry awakens the mother's tenderness. Never then let us be discouraged from looking to Christ for help. No past folly of ours can harden his heart against us, when by faith we come to him in our distress.

May 3

John 6:22-29. The multitude seek Jesus from interested motives.

It must be remembered that when Jesus walked on the sea to his disciples, he left a great multitude on the other side of the lake. These people had been fed by him in the evening; but afterwards many of them had remained near the mountain, to which he had retired to pray. They had seen with pleasure the disciples embark without their Master, in the only ship then upon the sea; and had felt certain of finding him near them in the morning. But what was their consternation, when morning came, at not being able to find him! They were at a loss to imagine how he could have departed.

While they were in this state of perplexity, some boats arrived. In these they joyfully embarked, and crossing the lake, soon reached the city of Capernaum. They sought there for Jesus, and found him teaching in the synagogue, (v. 59.) They expressed their surprise at the meeting, saying, "Rabbi, when did you come here?" Jesus, however, did not satisfy their curiosity, by answering their inquiry, but proceeded to unveil their hearts, and to expose the selfish, earthly motives that led them to seek him so earnestly. Could we have supposed that a meal of bread and fish was more valued by them than the precious words of the Savior! Yet this was the case. Though Jesus was the Son of God, and had the most valuable gifts to bestow, the earthly refreshment he had afforded was more prized by the groveling multitude than heaven and all its blessings.

The Savior reproved their earthly-mindedness by saying, "Labor not for the meat which perishes, but for that which endures unto everlasting life." Did he mean to forbid honest labor for our living? By no means. It is commanded that if any will not work, neither should he eat. The expression signifies, "Labor not so much for the meat which perishes, as for that which endures unto everlasting life. Labor not at all for it in COMPARISON with the earnestness with which you labor for heavenly blessings." Do we obey this direction? Are we indeed much more eager and anxious about eternal things than about earthly pleasures, or comforts? What we are most anxious about will be uppermost in our thoughts. What is uppermost in our thoughts? Perhaps we are not as poor as these people were, and are not therefore as anxious as they were about one meal. But if it be wrong to be so much engrossed about necessary food, surely it is much more wrong to be engrossed by unnecessary earthly things—such as pleasures, even harmless pleasures—the favor of men—the increase of our property—or the success of our studies! There is one thing needful—the meat which endures unto everlasting life.

Yet we, helpless, sinful creatures, never could obtain this by our most earnest strivings, were it not entrusted to the Son of God to bestow upon us. God the Father has given eternal life to the Son for us, and sealed the Son. A king places his own seal upon his written commands, that men may know they are his; so God the Father sealed his Son, by enabling him to do miracles, and thus showed men that He had sent him. Our duty is to believe upon this Son, who can give us eternal life.

The people asked, in a self-righteous spirit, "What shall we do that we might work the works of God?" They seemed to think that they could do something to entitle themselves to eternal life. This was impossible. Guilty, polluted creatures can do nothing really good. But there is a Savior to whom they may apply for pardon and grace. Jesus directed them to Himself when he said, "This is the work of God, that you believe on him whom he has sent." He calls believing a work. Yet it is not a work of merit; for it is the beggar coming to the king for alms; it is the criminal suing to the judge for mercy. This is the first work that each of us must perform. There is one who is able to save and to destroy—He is the Son of God. All power is committed unto him. Do we earnestly apply to him for salvation? How foolish only to ask Him for fading flowers, when he could bestow a crown of life! How foolish only to fear the pricking of the thorns and thistles, when the sword of eternal wrath is in his hand! Let us not insult this Savior by seeking his lesser gifts, while we neglect to implore that gift which he bought for us with his blood!

May 4

John 6:30-34. They ask him to give them bread.

Our Lord frequently took occasion from circumstances to explain spiritual truths. Once, when sitting by a well, he instructed a woman who came to draw water, and exhorted her to seek for living water. Now Jesus was speaking to people who had shown a great anxiety for bread, and he took the opportunity to direct their attention to the bread that came down from heaven.

There was much unbelief and ignorance displayed by the Jews in this conversation. They pretended that they had not received sufficient proof of his authority, and said, "What sign show you then, that we may see and believe you?" He had already given them a most wonderful sign in the miracle of the loaves, yet they required more evidence; but this was not granted to them. They even ventured to dictate to the Savior what he ought to do, and referred in an insolent way to the miracle of the manna, as if they wished Him to understand that Moses, in giving bread from heaven, had wrought a greater miracle than himself. Jesus took no notice of the bad spirit they displayed, but showed them they were mistaken when they said that Moses had given them bread from heaven. The manna had not come from the heaven of heavens, where God's glory is manifested, but from the lower regions of the skies; besides, Moses did not give that bread; he did not create it—nor was it living bread; it would not give life to the dead, or even preserve the life of the living. But there was a bread that could both give life to the dead, and preserve life for evermore—this bread was the Son of God.

The people understood not what Jesus meant, when he spoke of the "Bread of God;" but ignorantly cried, "Lord, evermore give us this bread." How many have made prayers as ignorant as this, and have received answers that they little expected! The woman of Samaria knew not what she asked when she said, "Give me of this water, that I thirst not, neither come here to draw." But her petition, so blindly offered, was graciously granted, for she soon received the water of the Holy Spirit into her heart. We may also believe that those who ignorantly asked for heavenly bread, were satisfied beyond their expectations. If God did not deal thus graciously with sinners, who could be saved! For we are all found by Him in a state of ignorance and enmity—our first prayers resemble the cry of this people—"Lord, evermore give us this bread." Some of us perhaps can remember our feelings just before we turned to God. We felt the misery of our state, we longed to find something better than we had found; but we knew not what we needed. We had heard that there was help in God; we cried to him, but in such a manner that any Being less gracious than Himself would have disregarded us. But his ways are not as our ways, nor his thoughts as our thoughts. He pitied us in our low estate, and led us by ways that we knew not, to a knowledge of his Son.


8

May 5

John 6:35-40. Christ declares himself to be the bread of life.

Among the crowd who surrounded the Lord while he taught in the synagogue, there were some who believed not, (ver. 64.) But there were some who would come to him, and be his crown forever. This he knew—this was his consolation among all the taunts and jeers of the multitude while in the synagogue, and even afterwards when he was on the Cross.

It was to those people, who did, or would believe on him, that Jesus referred when he said, "All that the Father gives me shall come unto me." They had not all yet come unto him, but he knew they would come unto him, for his Father had given them to him. O what a gift it was! Polluted, guilty, helpless sinners were the gift the Father bestowed upon the Son as the reward of all his sufferings. It was the compassion of his heart that made the Savior value such a gift.

A family of poor children was once bequeathed by a dying parent to a rich man. The legacy was accepted. Many were astonished at the kindness and condescension of the rich man. What trouble, and care, and expense such a gift involved! The children must be fed, and clothed, and educated, and provided for—the rich man was willing to do it all; and he did it all. And what will not the Savior do for those whom the Father has given to him! He will receive them, even as he said, "Him that comes unto me, I will in no wise cast out." When they come to him, however helpless and diseased and destitute they may be, he will graciously welcome them into his house of mercy, and place them at his children's table.

Nor is this all; he will raise them up at the last day. It is appointed unto all men once to die, (whether they believe in Jesus, or not;) but it is also appointed that some shall rise to everlasting life. Jesus promises to be with his children as they pass through the valley of the shadow of death, to receive their souls into paradise, to watch over their sleeping dust, and then at the sound of the last trumpet to raise them from their graves, to clothe them with glorious bodies like his own, and to welcome them into mansions of everlasting bliss. All this will Jesus do for everyone that comes to him.

And why will he do all this? He himself tells us why. Because it is the will of the Father that sent him. "This is the will of him that sent me, that everyone that sees the Son and believes on him, may have everlasting life; and I will raise him up at the last day." The Son delights in doing his Father's will, even more than he does in showing mercy to sinners. It was the Father who appointed him to be the Savior of the world; and the Father knew how much the Son delighted in the work. When a person we love exceedingly gives us a command, we are ready to obey that command, however painful it may be; but when the work he appoints is that in which our soul delights, there is a double joy in obedience.

Ought we not to be astonished to think that the Father and the Son, who fill heaven and earth, should have interested themselves in our wretched race—should have cared for you and me! How guilty we must be, if we reject such wonderful mercy! We can have no excuse for not coming to Jesus, when we are so fully assured of a gracious reception. We shall not be repulsed, we shall not be upbraided, we shall not even be coldly received. Why then need we fear to come?

May 6

John 6:41-58. He promises to give his flesh and blood for the world.

To what unbelieving earthly hearts Christ addressed this heavenly discourse! The Jews murmured, because they could not understand the truths he declared. They said that Jesus did not come from heaven, and the reason they alleged for thinking so was, that Joseph was his father. Had they inquired into his history, or meditated upon the prophecies, they could not have urged this objection.

They said also that Jesus could not give them his flesh to eat. The Lord did not attempt to answer their objections, because he knew they were not in a fit state of mind to receive his words. He replied to his enemies in a very different manner from that which might have been expected. (See ver. 44.) "No man can come unto me, except the Father which has sent me draw him." He quoted also this verse from the prophet Isaiah—"And they shall be all taught of God." Who shall be taught of God? His children. Whom does a father teach? His own children. God also teaches His children. What does he teach them? He teaches them their need of a Savior. None will come to Christ until they have been taught that they cannot do without him. It may appear strange that men do not find out this by themselves. But they do not. Starving people know that they are starving; but starving souls do not know that they are perishing, until God teaches them. They feel uneasy; but they do not know the cause of the aching void in their own hearts; and even when the bread of life is presented to them, they refuse it. But when God by his Holy Spirit has convinced them that they are in a perishing state, and that none but Christ can save them, then they thankfully accept the living bread. Has God taught any of us to feel our need of the Savior? Then may we say in the words of the poet—
Why was I made to hear your voice,
And enter while there's room;
When thousands make a wretched choice,
And rather starve than come?

But Jesus spoke not only of bread, he spoke also of flesh and blood. He said, "Except you eat the flesh of the Son of man, and drink his blood, you have no life in you," (ver. 53.) The Jews were forbidden to taste blood, because it was the life of the animal. What did Jesus mean by eating his flesh and drinking his blood? He spoke of his own death. By his death sinners have life. Man has long been accustomed to kill beasts to preserve his own life. It seems fit that such creatures should die, in order that we may live. But how wonderful it is that the Son of God should die, that worms of the earth, such as we are, should live eternally. It would not be right that a man should die in order that beasts should live. Yet the Son of God laid down his life for us.

But his death will not save us, unless we believe in him. Believing in him is compared to eating and drinking. His flesh has been broken on the cross; his blood has been shed on Calvary; but has each of us believed in him? Have I believed in him? Have you believed in him? Eating bread and drinking wine at the Lord's supper will not save us. The sacraments are only signs of something greater than themselves. It was not until long after Jesus had spoken these words, that he ordained the holy communion of bread and wine, saying, "Do this in remembrance of me." He did not speak of that communion, when he said, "Except you eat the flesh of the Son of man, and drink his blood, you have no life in you." No! he spoke of faith in his death. There is a supper to which he invites you—it is not administered in a church; it is not bestowed by human hands; it is not received into the mouth. This supper is spoken of in this passage of the Revelation—"Behold I stand at the door and knock—if any man hear my voice, and open the door, I will come in to him and will sup with him, and he with me." (Rev. 3:20.)

May 7

John 6:59-65. He explains the spiritual meaning of this declaration.

We find that many of the disciples of Jesus were offended by his discourse concerning his own flesh and blood. We must remember that all the followers of Christ were called disciples, whereas only twelve were called "apostles." The twelve apostles are not meant by the word disciple in this passage. Why did these disciples murmur? Because they could not understand how Jesus could give them his flesh to eat. They thought he meant that his flesh must literally be eaten; whereas he spoke of a spiritual thing; of obtaining life through faith in his death.

He told them that they would be still more astonished when he ascended up where he was before, even into heaven; for then it would be clearly seen that he did not speak of his real flesh and blood, as they would be changed, and return to heaven. "What and if you shall see the Son of man ascend up where he was before!" What would you say then? Jesus proceeded to explain his words, as far as they could be explained.

He said, "The Spirit quickens, or gives life." Bread and wine cannot give life. No, the Spirit alone gives life. "The flesh profits nothing." By "flesh" forms and ceremonies are meant. They cannot profit the soul by any power in them. It is right to keep the ordinances of Christ, and to partake of the Supper he has ordained in remembrance of his death. Believers account it an unspeakable privilege to approach their Lord's table; but no ordinances, not even those of divine appointment, can impart spiritual life. Jesus directs us to his Father as the only source of life.

When he saw men did not believe, he told them, "No man can come unto me, except it be given unto him of my Father." Why did he declare this doctrine? Has it not often furnished unbelievers with an excuse for not coming to him? His reason for declaring it was that he might convince man of his danger and helplessness. Many have been alarmed from hearing it, and have been led to call out, "What shall we do to be saved?" A reasonable creature is often led to think, "Am I indeed in a state of death! And can I not raise myself from it? What will become of me, if the Father do not lead me to believe in Christ!" These are profitable thoughts, and often induce the sinner to call with earnestness upon God. A few years ago, the son of pious parents entered into a church. He had lately lost a praying mother, and his heart was softened by the event—but he had not turned to his mother's God. The preacher set before his audience the declaration of the Lord Jesus, "No man can come unto me, except the Father which has sent me, draw him." The youth was alarmed, "What, is my mother dead," thought he; "is her voice silent, and am I still unconverted? And what if God should never bestow upon me his converting grace?" He offered up earnest prayers. The Lord heard him, blessed him, and chose him to be one of his faithful ministers.

What ought to be the feelings of believers when they reflect that they never could have come to Christ, if it had not been given unto them of the Father. Have we believed? Then what thanks can we render for our escape from perdition, and for our hope of glory! We would ever be "Giving thanks unto the Father, who has made us meet to be partakers of the inheritance of the saints in light, who has delivered us from the power of darkness, and translated us into the kingdom of his dear Son."

May 8

John 6:66 to end. He asks the apostles whether they will go away.

No minister ought to be surprised when people are offended by his sermons, seeing that some were so much displeased with this discourse of the blessed Jesus, as to walk no more with him. What was the doctrine that gave offence? It was this, "No man can come unto me except it be given him of my Father." This truth wounds the pride of man. It shows him that he cannot repent when he chooses, or turn to God at his own time. Proud sinners do not like to find that they are so utterly dependent upon God's mercy. Yet are we not dependent upon God for everything? For life, for food, for clothing, for health, for earthly happiness? Surely, then, upon God we must be dependent for eternal life and heavenly bliss. Happy dependence! for has not God promised to give these blessings to all who ask him?

Great was the folly of the disciples who forsook the instructions of infinite wisdom! Could the compassionate Jesus behold their conduct without feeling grief on their account! He looked at the little flock that still remained faithful, and addressed to them this tender appeal—"Will you also go away?" We may well conceive that it was in a tone of fatherly affection these words were uttered. They went to the heart of the frank and generous Peter, and drew from him (on behalf of the rest as well as himself) this earnest declaration—"Lord, to whom shall we go? You have the words of eternal life, and we believe and are sure that you are that Christ, the Son of the living God." Peter's warm expressions of love and fidelity were acceptable to his Divine Master. Though the world may deride professions of attachment to Christ, they were never reproved by the Lord himself.

There was no insincerity in Peter's assurances, but there was more weakness in his heart than he was aware of. No temptation had yet occurred to induce him to forsake his Savior; but Jesus well knew that the day would come when all that little band would leave him in the hands of his enemies. The doctrines that He had declared had not offended them, but the sufferings that he must undergo—these would prove their stumbling-block. Peter, who was loudest in his professions of attachment, would not only forsake, but also deny his Master. Could he at that moment have foreseen his base conduct in the judgment-hall, he would have added petitions to his professions. In the Epistles he wrote many years afterwards, he speaks of the saints as "kept by the power of God through faith unto salvation." He found to his cost that he could not stand by his own power. In the same epistle he warns believers against the enemy who had nearly destroyed him, and says, "Be sober, be vigilant; for your adversary the devil walks about, as a roaring lion, seeking whom he may devour."

Do our hearts at this moment glow with grateful affection to our Savior? Are we ready to exclaim, "To whom shall we go, if we forsake him? No other teacher can show us the way of life; no other friend can comfort us in the hour of sorrow; no other advocate can plead for us in the day of judgment!" Yet let us remember that this love, we think so strong, will be tried. In what manner it will be tried, we cannot foresee. The devices of Satan are innumerable. He knows our characters, and understands how to assail us to the greatest advantage. He has succeeded in causing eminent saints to forsake their God for a while. Jerome of Prague, and our Cranmer, as well as the apostle Peter, were tempted to deny the Master they loved; yet at last all three laid down their lives in his cause; for the children of God are brought back by their loving Shepherd's rod into the fold whence they have wandered.

Jesus knew that all his beloved apostles would be restored, excepting one, who was "a devil." Judas was distinguished from his brethren by this dark token, "indifference to his Lord." It was he who so strongly objected to Mary's memorable act of love, the pouring the precious ointment on her Savior's head. Yet he so far succeeded in deceiving his fellow apostles, as to be intrusted with the bag containing their little all. The love and esteem of professed Christians for each other, are often very much misplaced. We ought not to solace ourselves with the thought that the best of men approve us, if our hearts are conscious that we do not love the Savior. Jesus is loved by all the saints in earth, even by the weakest—he is still more loved by the saints in heaven; he has been ever loved by the innumerable hosts of glorious angels. By whom then is he not beloved? By devils in hell; and by some ungrateful men, who, though they know he died for them, yet refuse to love him.

May 9

Matthew 15:1-20. Jesus eats with unwashed hands.

It has often been observed, that in the character of Jesus, opposite qualities were united. We seldom (or perhaps never) see a man remarkable at once for meekness, and for boldness. Yet our Lord was remarkable for both. The incident we have just read, affords an instance of his boldness in dealing faithfully with his powerful and malicious enemies.

He would not countenance the custom of washing the hands before taking food. Yet was not this a harmless custom? Why did he not comply with it? Because, though harmless in itself, it was enforced on the people as a religious duty. The Jewish teachers taught the people that food defiled them unless eaten with washed hands. Now this was not a doctrine of God's word. These elders (or teachers) ought to have taught the truths contained in God's holy word. It was their office to explain the Scriptures to the people; but instead of doing this, they added commandments of their own. Jesus expressed his disapprobation of their conduct by not observing these human commandments. The custom of washing the hands before eating was innocent in itself; but there were other commandments taught by the elders that were very pernicious. Jesus gave an instance of one of these. God had commanded children to honor their parents. A child who honors his parents will provide for them in old age. But the Jewish teachers taught the people, that if they gave some money to the priests for the service of the temple, that then they might be excused from supporting their aged parents. They instructed children to say to their decrepit parents, "It is a gift; what I should have given you has been bestowed upon the temple; so that I can do nothing for you." Such conduct was exceedingly wicked; yet the Jewish teachers said it was right.

We see from this instance that it is very dangerous to follow the opinions of men concerning what is wrong, or what is right. What God commands is good—what he forbids is evil; and the word of God is the only rule of good and evil.

Of course the Pharisees were extremely enraged against Christ for exposing their false instructions. But Jesus had so much compassion for the poor ignorant people, that he chose to undeceive them; though by this line of conduct he increased the hatred of his enemies. Had we more compassion for the ignorant, we should have less fear of man. A father would not stand by and see his child poisoned, whomever he might offend by his opposition.

Jesus explained clearly to the people in the presence of their teachers, in what respect they were deceived. He called them, and said, "Not that which goes into the mouth defiles a man; but that which comes out of the mouth, that defiles a man." Yet even the disciples could not understand this simple truth, and Peter called it a "parable," and asked Jesus to explain it. It is very hard to get rid of prejudices which have long darkened the mind. The heathen, even when converted, are apt to retain many superstitious ideas imbibed in their infancy. We are all naturally disposed to think that ceremonies can profit our soul; whereas none can sanctify us but the Spirit of God, and nothing can defile us but sin. Neither is it the sinful action only that pollutes—the sinful thought (which gives rise to the action) pollutes far more. It is not the act of stealing only, but the desire to possess our neighbor's property, that defiles; it is not the words of the lie merely, but the WISH to deceive, that stains the man; it is not so much the blasphemous expressions, as the irreverent feeling towards God, that constitutes the essence of profaneness. We perceive, therefore, that even if we have not committed gross and open transgressions, we are, notwithstanding, deeply polluted. Such defilement, no ceremonies can remove. Water cannot wash the heart. The blood of Christ alone can cleanse the inner man. It is a spiritual washing that we need; Jesus himself must wash us or we perish. He is gracious, and will pardon the vilest sinner that implores his mercy; he will not only pardon him but sanctify him, and give him a new heart full of holy desires.

May 10

Matthew 15:21-28. The woman of Tyre.

It is very interesting to observe the various ways in which Jesus behaved to afflicted people. Some, he offered to relieve; saying to one at the pool of Bethesda, "Will you be made whole?" and to another with a withered hand at the synagogue, "Stretch forth your hand." Others he restored on their FIRST application to him—while he permitted the woman of Canaan to plead long and earnestly before he showed her mercy. Yet even this delay was the cause of her obtaining greater favor in the end; for it gave her the opportunity of proving the strength of her faith. Before he exposed her to this test, he knew that she could endure it. The compassionate Savior proportions our trials to our strength, and will bring upon us no temptation greater than we are able to bear. A sharp trial is often a sign that he confides in our fidelity. Had a weak saint been tried as Job was, he would have been overwhelmed; but God knew that his servant would prove faithful.

When we consider who this woman was, we have reason to be astonished at the attainments she had made. She was a Canaanite, a daughter of the cursed race. She was not descended from Abraham, the friend of God—she was not one of the nation of Israel. No! she was descended from ignorant heathen. She resided in the wicked city of Tyre; and she had been brought up in the Greek or heathen religion; yet it appears evident that she had obtained some knowledge of the true God, and that she possessed a hearty faith in his name. How could she have called Jesus the Son of David, had she not heard of the prophecy made unto David concerning One who should sit upon his throne? She was evidently a child of God, born again of the Holy Spirit, and bringing forth the fruits of the Spirit—faith, patience, and humility. She had such faith, that she believed that Jesus would have mercy on her, in spite of his apparent unkindness; she had such patience that she continued, notwithstanding repeated denials, to press her suit; and she had such humility, that she could bear to be called a dog. Let us now observe Christ's conduct towards this woman. The disciples in a spirit of selfishness, and not of compassion, entreated their Master to send away the poor suppliant. Jesus is never weary of the cry of distress; above all, the voice of faith, though choked with tears and sighs, ever sounds sweet in his ears. The mother is glad to hear those cries which prove that her babe lives; and the Savior rejoices to hear those petitions which are the tokens of spiritual life.

Have we ever prayed as this woman did? Have not we as great requests to make as she had? She implored a temporal blessing, and received an answer. Had she never prayed for spiritual blessings? Her faith, her patience, her humility, prove that she must have prayed for them—whether beneath some fig-tree, as Nathanael did, or in some chamber of her heathen home—we know not. She was a true believer, and therefore must have been a secret worshiper. She had learned to trust in her God from his dealings with her in times past, and therefore she was not dismayed by her Savior's seeming sternness. We also must have secret transactions with our God. When we have experienced his pardoning mercy, we shall be able to trust him with all our concerns. It is indeed a comfort to a mother, when a child is sick, to have a God in whom to confide. Sometimes he may see good to take her child away; but He will in the end reward believing prayer by imparting unspeakable consolation.

May 11

Mark 7:31 to end. The deaf and mute man.

We here find the Lord Jesus again visiting Decapolis on the borders of the lake. On a former occasion he had healed two poor demoniacs, who dwelt among the tombs. The treatment which he had received from the owners of the swine, did not prevent him from again visiting their shores. There were many sufferers there whom he designed to relieve and to bless. It is probable that his way had been prepared by that poor man who had desired to accompany him, but who had remained behind that he might tell "what great things the Lord had done for him." With what warmth that man must have spoken to his countrymen of the compassion of his Lord! Those who have lately experienced the loving-kindness of the Savior cannot speak of him with coldness. The testimony of one such person often produces a great effect upon the minds of many.

We know not by what means the friends of the deaf and mute man were induced to apply to Jesus. Though deprived of two valuable faculties, the afflicted man possessed the blessing of affectionate friends, who besought the Lord to heal him. We read of a paralytic at the pool of Bethesda, who had no friend to help him in his weakness.

The Lord did not relieve the deaf and mute man immediately; he first took him to a retired place, where he might perform the miracle unseen by the multitude. He healed him in a remarkable manner. Before he uttered the words, "Be opened," he put his fingers in the man's ears, spit, touched his tongue, looked up to heaven, and sighed. These actions were, no doubt, designed to instruct the deaf and mute man. Though this man could not hear, he could feel the sacred touch, he could see the eyes uplifted, and perceive the deep-drawn sigh. The touch taught him that it was through the power of Jesus he was healed; the upward look that it was by the will of his Father in heaven, and the sigh, that the Savior felt compassion for his infirmities.

Had this man been cured by natural means, he would have had to learn the use of language gradually; but those whom Jesus healed were endowed with the power of using their restored faculties immediately. The mute man spoke plain. Thus the prophecy of Isaiah was in one instance fulfilled, "The ears of the deaf shall be unstopped, and the tongue of the stammerers shall be ready to speak plainly."

We have seen, in this miracle, that Jesus adapted the mode of cure to the circumstances of the afflicted man. By what various means he now cures the spiritual infirmities of men! He knows how to treat each case in the most suitable manner. There are many different states of mind to be found among the unconverted, and all seem to us cases very hard to cure. The wisdom of Jesus enables him to meet the difficulties of each case that he undertakes to relieve. He knows how to solemnize the light mind of one, and how to abase the proud spirit of another; how to tame the violent temper, and to enlarge the selfish heart. It is very interesting to consider the peculiar circumstances attending the conversion of each sinner to God.

"By what way has the Lord brought you to listen to his voice?" Have you indeed been brought to listen to it? Or are you still deaf to his gracious invitations?

May 12

Matthew 15:29-31. Christ heals the multitude on the mountain-top.

The miracle wrought upon the deaf and mute man brought a host of suppliants to the feet of Jesus. The mountain-top was his throne of mercy, and thence he rebuked the diseases of the imploring multitude. Could any occupation have more gratified his loving heart! Yes; there was one which would have been still more delightful to him. Had penitents implored his pardon as earnestly as these sufferers besought his healing mercy, he would have felt a deeper joy. The day shall come when all men shall apply to Him for the forgiveness of their sins; with weeping and with supplication shall they come, each one mourning for his iniquity.

It is to be remarked, that the poor sufferers were brought by their friends, who cast them down at the feet of Jesus. The afflicted creatures were not able to come alone. How could the lame have climbed the hill? How could the blind have found the way, and how could the mute have sued for mercy? But by the kindness of their friends they reached the blessed spot, and made known their wretched state. It may be we ourselves owe to the kindness of our friends, under God, in times past, the salvation of our souls. Was there no affectionate relative who expostulated with us in the days of our folly, who persuaded us to accompany him to hear some faithful preacher, and who encouraged us to forsake the world, and to serve the Lord? In some instances it was a mother's prayers, long offered to God in secret, with many tears, that drew down upon the soul eternal blessings. How much do we owe to such friends for all their love to us, and all their exertions for our good! We ought to show the same kindness to others, that they once showed to us. Have we no unconverted relatives to cast at the feet of Jesus by secret supplications? Have we none to whom we might send a letter of entreaty, or a book adapted to their case? Are there none whom we might draw to the house of God, to hear the gospel preached with fervor and with power? These services of love bind the hearts of the children of God to each other.

You may conceive how much the sufferers who had been cast at the Savior's feet must afterwards have loved those who had laid them there. When restored, did they not go to seek for others, afflicted as they once had been? There was no room here for strife and contention; there was enough virtue in Jesus to heal all who came. When men bestow gifts, there must be a limit to their extent, and this circumstance gives rise to competition and jealousy; but Jesus is like the sun in the heavens, who has shed his beams for ages upon benighted worlds, and is still as full of glorious light as when he first began to shine. There is no rivalry among penitent sinners. There is a fountain in which all may wash, and be clean; there is a heaven to which all may go, and be happy. In that abode of bliss, benefits received from our fellow-creatures upon earth will not be forgotten. There will exist in those worlds stronger ties than the nearest known in this. The converts who form the joy and crown of the blessed apostle Paul, are nearer and dearer to him than children are to any father upon earth.

But if saints entertain a grateful love towards each other, what must they feel for the Savior who died for them! Surely the mute, the blind, the maimed, whom Jesus healed, must have loved their gracious benefactor. It is recorded of a poor blind boy, that such was his affection for the physician who had couched his eyes and restored his sight, that he never saw him without shedding tears of joy; and that when disappointed of an expected visit, he could not forbear weeping. The saints on earth begin to feel this love for their Savior; but now they love imperfectly. In heaven this love will be the spring of all their thoughts. It is written upon the tomb of one of God's servants,* this saying, which he had expressed in his lifetime—"To love is heaven; to love a little less imperfectly is the foretaste of heaven." * See the Life of Gonthier, the Swiss Pastor.

May 13

Matthew 15:32 to end. Christ feeds five thousand with seven loaves.

For three days seated upon a mountain, surrounded by the afflicted and the ignorant, our blessed Lord had manifested his compassion for our fallen race. At the end of that period, he displayed his beneficence by feeding the multitude. He had refused to feed them when they came because of the loaves; but now that they had been gathered together from other motives, he provided for their wants. It is so now. The Lord does not promise to provide for the temporal wants of those who attempt to serve him from interested views, but only for those who seek first the kingdom of God and his righteousness.

Is it not surprising that the disciples should say the second time, "Whence should we have so much bread in the wilderness, as to fill so great a multitude?" How soon they had forgotten the five loaves and the five thousand! But can we remember no similar instance of forgetfulness in our own history? Has not the Lord on many occasions in times past gone beyond our highest expectations? And yet are we not prone in every fresh difficulty to doubt his power and his faithfulness? David remembered that God had delivered him out of the paw of the lion and the bear, and therefore he believed that He would deliver him out of the hand of the mighty giant. Whenever we find ourselves placed in difficulties, we should remember the "years of the right-hand of the Most High;" that is, we should remember the events of past years, and the deliverances we have received. How many fears have we entertained! Have they been realized? Has not the Lord been better to us than our fears? and better than our hopes too? The Lord, who fed the multitude, can supply the largest family with bread. The pious parent may trust Him to send provision for all his little ones. The affectionate daughter may feel assured that the Lord will help her to sustain her widowed mother. The weak in health, and declining in years, may confide in the Lord not to leave them to pine neglected and forlorn; for the eyes of the Lord are over the righteous, and his ears are open unto their prayers.

The Lord is able to supply his perishing creatures with more enduring food than bread. The disciples ought to have known that the bread they distributed signified that flesh which Jesus would give for the life of the world; for they had lately heard their Master discourse upon this subject. The Lord has already raised up many faithful ministers who proclaim to his people the crucified Savior. This was his promise in days of old—"I will give you pastors according to my heart, which shall feed you with knowledge, and with understanding," (Jer. 3:15.) If all congregations had the same appetite for the bread of life that this multitude had for common bread, how joyfully would pastors exercise their ministry! But of what congregation can it be said, "They did all eat and were filled?" Too many people have no appetite for the heavenly feast; they sit as God's people sit, but they partake not of the sacred fare—they go away to feed again upon ashes, and at length die without having tasted of that bread, which if a man eat, he shall live forever. But there is a congregation above, in number far exceeding four thousand, or one hundred and forty-four thousand—a multitude that no man can number, who are fed by the Lord himself with heavenly manna. They hunger no more, because the Lamb which is in the midst of the throne feeds them.

May 14

Matthew 16:1-4. Christ refuses to grant a sign to the Pharisees and Sadducees.

It is not certain what the sign from heaven was that the Pharisees and Sadducees desired to see; probably it was some display of Christ's glory, such as he afterwards gave to his most favored disciples upon the mount. But whatever the sign required might be, the motive that led these men to ask for it was a very evil one—it was the desire not to believe. And why did they entertain this desire? Because they hated Jesus. It is our desires and our feelings that mark our characters in God's sight.

And what were the feelings of the Savior on this occasion? Mark records a circumstance which shows us what they were. In Mark 8:12, we read, "And he sighed deeply in his spirit." The hardness of men's hearts grieved the Savior more than all the sufferings of his life. It is a sign of grace in the heart when a man is deeply grieved by hearing of sin committed against others; but it is a still better sign when he is grieved, rather than angry, at sins committed against himself. There are some to be found among the followers of Jesus, who have imbibed this feeling from their Master. The most cutting reproaches have excited no other emotion than this regret—"Alas, he who hates me is blind, and knows not what he does."

The Lord condescended patiently to argue with these unbelievers. He proved that their doubts respecting his being the Son of God did not arise from want of understanding; for they showed their understanding by knowing the signs of the weather. Their understandings were good enough to enable them to know that he was the Son of God, because all the signs the prophets had described, had come to pass. We cannot now consider what these signs were. The miracles Jesus performed were among them; for Isaiah had prophesied that the tongue of the mute should sing when the Savior came, that the ears of the deaf should be unstopped, and that the lame man should leap as an deer, (Is. 35.)

Jesus declared that one sign only should be given to these unbelievers—the sign that God once gave to the Ninevites.

Jonas was cast into the sea, and was swallowed by a whale. Thus Jesus would be cast into the grave, and lie hid in the tomb. As Jonas was delivered from the whale, so Jesus was raised from the tomb. As Jonas warned the people of Nineveh that their city would be destroyed in forty days, so Jesus warned the people of Jerusalem that their city would be destroyed in forty years; that is, before that generation would pass away. But whereas the Ninevites repented at the preaching of Jonas, the Jews did not repent at the preaching of the Lord and his apostles.

The words which are recorded in the conclusion of this passage (verse 4) are dreadful—"Jesus left them and departed,"—left them in mingled sorrow and displeasure. To be left by Jesus is almost the greatest calamity that can befall a human creature! There is one calamity greater, which is this—to hear Jesus say, "Depart from me." If left by Jesus, we may implore his return; but when he says "Depart," we never can be admitted any more into His presence. Some, who have despised religious privileges while they possessed them, have learned their value after they have lost them; and sometimes God has graciously restored the blessings they had forfeited. But it too often happens that when Jesus leaves a people, he leaves them to their impenitence and hardness of heart, and that when they see Him again, it is to hear Him say, "Depart from me, you cursed, into everlasting fire."



[/b]

May 15

Matthew 16:5-12. He warns his disciples against the leaven of the Pharisees and Sadducees.

We often find that people did not understand our Savior when he spoke of spiritual things under the image of earthly ones. Thus, when he spoke of living water to the woman of Samaria, the woman did not understand him. Neither did his disciples now understand him when he spoke of leaven. He did not reprove the woman of Samaria for not comprehending his meaning, because she had never enjoyed opportunities of instruction; but he expected better things from his own disciples, and he rebuked them, saying, "How is it that you do not understand that I spoke it not to you concerning bread?" And how was it that they did not understand? Had they not lived long enough with their Master to know his way of discourse?

It was unbelief which clouded their minds. Because they had taken no bread with them in the ship, they feared that they should suffer from hunger; though their Lord was in the ship, and though He had promised to supply all their need.

They did not express these unbelieving thoughts aloud; but their Master knew they cherished them in their hearts. Who ventures to go to God to express in words his secret unbelief? Who could say in prayers—"We cannot trust you in time to come? We think it likely that you will forsake us, that you will not care for our tears, or heed our cries." We dare not speak thus to our heavenly Father. Why then should we think what we dare not speak?

Jesus was displeased with his disciples on two accounts—for their want of faith, and for their want of spiritual understanding. How could they suppose that the earthly leaven of the Pharisees was worse than any other leaven? Leaven could not be the worse for belonging to wicked men. Jesus had lately shown his disciples that nothing but sin could pollute; yet their minds were so much darkened by early prejudices that they could not receive this simple truth.

And what was the leaven of which the Savior bids his disciples beware? It was the false doctrine, or teaching, of the Pharisees and Sadducees. Both these sects taught errors; but opposite errors. The Pharisees added to the word of God—the Sadducees took from it. The Pharisees added to it commandments of their own invention; the Sadducees took from it all but the five books of Moses, and even these they did not fully believe, for they would receive nothing that they did not understand. The Pharisees were superstitious—the Sadducees were skeptical. The world is now full of people, who, though bearing different names, preach doctrines like those of the Pharisees and Sadducees. Papists resemble the Pharisees, and infidels the Sadducees.

Were even the disciples in danger of being tainted by bad doctrine? Ought we not to fear its evil influence? Bad doctrine, like infected air, finds entrance through the smallest aperture, and unseen spreads a pestilence all around. As leaven will change the nature of a whole lump of flour, so bad doctrine will injure all the powers of the mind, and all the feelings of the heart. The venerable Howells used to say, "Error in principle is the parent of vice in practice." If it be so, how carefully we ought to shun bad doctrine! Though we may be well instructed in the truth, yet we are liable to be corrupted by false teachers. There are some melancholy instances of people who had instructed thousands by their pious writings, receiving in their advanced years false principles into their minds, and attempting to pervert those whom once they had edified. Our constant prayer ought to be, "Hold me up, that my footsteps slip not."

By what mark may we distinguish good doctrine from false? By this mark; the true doctrine exalts Christ, and humbles man; it is summed up in these words—"O Israel, you have destroyed yourself; but in me is your help," (Hosea 13:9.)

May 16

Mark 8:22-26. He cures a blind man by touching him twice.

There is one circumstance in this miracle which we do not meet with in any other—it is the gradual manner in which the cure was effected; the blind man was not suddenly restored to sight, but by degrees.

There are several other interesting circumstances connected with this miracle, though they are not peculiar to it. It is evident that this man did not belong to the town of Bethsaida, for after he was cured, Jesus desired him to return to his house, but not to enter the town. Bethsaida was one of those cities most highly favored, and most deeply guilty, for it repented not at the preaching of Jesus. On this account a woe was pronounced against it. "Woe unto you, Bethsaida." The friends of the blind man heard that the Lord was arrived at Bethsaida, and they went there, and besought mercy for the afflicted creature.

It often happens when the gospel is preached in a town, that while it is despised by the inhabitants of the place, it is valued by those who live in distant villages. The Lord showed his displeasure against the people of Bethsaida, by leading the blind man out of the town before he cured him, and by forbidding him to return there afterwards. Those who hate the gospel often take great pains to avoid hearing it, and God sometimes meets their wicked desires by taking measures to prevent their being troubled by the unwelcome sound.

How touching is the account of the kind manner in which Jesus conducted the blind man out of the town! "He led him by the hand." Behold the Son of God leading the blind by a way that he knew not, to the retired spot in which he intended to restore him to sight. Perhaps this blind man was but little acquainted with his benefactor, and was not fully aware of his power to cure his blindness. Thus many are led by Jesus to the place where they are converted. They know not where the events of Providence are guiding them; they know not why they are removed from one place to another; why one path is blocked up, and another opened before them, until at length they find that all was arranged to bring about this blessed end, the opening of their blind eyes.

Jesus cured this blind man by the use of outward means, and not by his word alone; He spat on his eyes, and touched them. Perhaps he did so that he might more fully convince him that He alone was the author of his cure; there was a virtue in his touch, a power in the simplest means when applied by Him, that could remove blindness. Thus it is now. The most trifling circumstances are made by the power of Christ effectual to open the eyes of unbelievers.

A few years ago, an infidel saw a child reading the Bible, and said to him, in a scornful manner, "You cannot comprehend that book, why do you read it?" The child replied, "I delight in it, and therefore I try to understand it." This simple answer struck the infidel so powerfully, that he was led to reflect seriously on the cause of his unbelief, and to apply to God for his Holy Spirit.

This blind man, it appears, had not been born blind, for he knew the names of surrounding objects. His sight was so imperfectly restored at first, that it was only by their movements that he could distinguish men from trees; he knew that those were men that he beheld, because they walked. Jesus would not suffer him to remain in this state, but soon completely restored his sight. He laid his hand upon him the second time. Are not we reminded by this account of our own case? Has spiritual light been bestowed upon us? Is that sight perfect? Can we understand spiritual things distinctly and fully? We must reply, "No, we see through a glass darkly." Not through such a glass as in these days admits light into our rooms; but we see spiritual truths in the same confused manner that objects are seen reflected upon ancient mirrors, which were only made of polished brass. This is the state of the most enlightened Christian; he sees eternal things "darkly." How much more is it the state of new converts! They can just discern (though faintly) what it is most necessary to know; they see that sin is hateful, that God is holy, and that Christ is precious; but there are many important truths they cannot distinguish; and when they meditate on them they are perplexed and distressed.

What is the only remedy for the darkness of our minds? The touch of Jesus. Let him touch us by his Spirit the second time, and the third time. Let him continue to touch our eyes with his divine eye salve, until we can see him as he is, that we also may be like him. When the apostle Paul wrote to the Ephesians, though he knew they were converted, yet he told them that he constantly prayed that the eyes of their understanding might be enlightened, that they might know the hope of their calling, and the riches of their glorious inheritance. (Eph. 1:18.) These are the things that we so dimly discern. We do not behold the excellency of heaven with sufficient clearness. But the day shall come when those who now see imperfectly shall see face to face, shall know even as they are known.

"O glorious hour, O blessed abode,
I shall be near and like my God,
And flesh and sin no more control
The sacred pleasures of the soul."

Those are indeed miserable who say, "' We see," though they see not. Let us continually cry, "Anoint our eyes, that we may see more and more of your divine glory, O blessed Lord!"

May 17

Matt. 16:13-20. He pronounces a blessing upon Peter.

In this passage we are permitted to behold Jesus and his disciples in sacred retirement. The towns of Caesarea Philippi were situated at the northern part of the land, where the Lord was in some degree relieved from the pressure of the multitude. Such seasons he devoted to the instruction of his beloved apostles. With them he joined in holy exercises. We never hear of his praying with the multitude; but we know that he often prayed alone with his chosen flock. After his prayer, he conversed with them upon sacred subjects. He asked them, "Whom do men say that I the Son of man am?" It appears from their answer, that the multitude did not believe him to be the Son of God. But when he asked his disciples who he was, Simon Peter answered for the rest—"You are the Christ, the Son of the living God."

The Lord was pleased with this bold confession of faith, and he said, "Blessed are you, Simon Barjona." When Peter first came to Jesus, Simon was his name, but Christ gave him the name of Peter which means a stone. Who was it had taught Peter that Jesus was the Son of God? Flesh and blood had not taught him; that is, no man had taught him; but the Father himself. Men can never make us believe in Christ; they cannot give us faith. It comes from God alone. Those who have not been taught by God, may appear to be religious; but they will forsake Christ in times of persecution. But Peter would in the end (though not at first) prove firm as a stone. Christ knew this when he said, "You are Peter."

But was Peter the rock on which Christ would build his church? No. There is only one rock, that is Christ himself. Peter had just declared, "You are the Christ." By believing this truth, sinners are saved. Peter, after his Lord's ascension, often proclaimed this truth. On one occasion, he said before the enemies of his crucified Master, "This is the stone which was set at nothing of you builders, which is become the head of the corner; neither is there salvation in any other, for there is none other name given under heaven among men whereby we must be saved." (Acts 4:11, 12.) Have we believed in this name? Unless we do believe, we must perish.

True believers are called the church. It was of this church that Christ spoke when he said, "The gates of hell shall not prevail against it." By the gates of hell he meant the powers of darkness, or Satan and his angels, who are now trying to destroy the church of Christ; but they never can succeed, because it is built upon the eternal rock.

Christ showed great favor to Peter, when he said, "I give unto you the keys of the kingdom of heaven." Power belongs to God alone. He shuts, and no man opens, and opens and no man shuts; but Christ communicated some of his own power to his apostles. Before he ascended to heaven, he breathed on them and said, "Receive you the Holy Spirit. Whoever's sins you remit, they are remitted to them, and whoever's sins you retain, they are retained." The apostles proved their authority by the miracles they wrought.

It was not to Peter alone that power was given, but to all the apostles. We find from reading the book of Acts, that Peter possessed no authority over his brethren. Why then did Jesus on this occasion say to him especially, "I give unto you the keys of the kingdom of heaven." The reason seems to be, that as it was Peter who had made the declaration, "You are the Christ," it was to him that Jesus replied. After the Lord had ascended, Paul became an apostle, and though he called himself the least of the apostles, he was in nothing behind the very chief of them; and he proved his apostleship by the signs and wonders which he wrought.

The apostles were stewards of the mysteries of God. They had the keys in their hands, and they unlocked their Lord's treasury, and distributed among men his unsearchable riches. While many trample these pearls under their feet, may we count all things but dross for the excellency of the knowledge of Christ Jesus our Lord.

May 18

Matthew 16:21 to end. Christ reproves Peter.

In our last reading, Peter was called "blessed," and was promised many privileges; now he is rebuked as "Satan." Yes, the meek and gentle Jesus uttered this severe rebuke, "Get you behind me, Satan." Thus we see that a true believer is liable to displease the Lord.

Peter was a true believer; yet on this occasion he acted the part of Satan towards his Master, by advising him not to endure suffering. No doubt he was partly actuated by affection, but his Master did not overlook the fault on that account. Peter ought to have had the glory of God more at heart than to have wished the Son of God not to fulfill his glorious work, even unto death. Christ therefore calls him an offence, or a stumbling-block. Those are not our best friends, who endeavor to persuade us to please ourselves, rather than to please God. We should be afraid to listen to them, and we should prefer the friendship of those who counsel us to endure hardness, as good soldiers of Jesus Christ.

Probably there lurked at the bottom of Peter's heart a desire himself to escape suffering with a suffering master; therefore Jesus told him plainly that he must deny himself, and take up his cross. Nor did he speak to him alone, but to each of us. "If any man will come after me, let him deny himself," that is, his earthly desires, for ease, pleasure, riches, esteem—"and let him take up his cross," that is, let him prepare even to die for my sake. The spirit of a Christian is the spirit of a martyr; he is ready to give up all things, even life itself, for Christ.

Many souls have been converted by this solemn appeal, "What is a man profited if he shall gain the whole world and lose his own soul?" It was a sermon preached upon this text that first led the missionary John Williams to care for his soul. He was an ungodly youth at the time he heard it; but afterwards he gave up the world, took up his cross, and followed Christ. At length he lost his life in his service. Having landed upon the island of Erromango, in the New Hebrides, hoping to preach the gospel there, he was pursued by the natives. He had just reached the sea, when he fell down, was overtaken, and bruised to death by the clubs of the savages. His blood was mingled with the waves, his flesh was devoured by cannibals, and his bones made into fish-barbs. But will he regret the choice he made, in the day when the Son of man shall come in his glory? When we consider what the Son of God gave up for our sakes, how little every sacrifice appears that we can make for him! Our great motive ought to be "gratitude" to him who shed his blood for sinners; and it is the great motive of all true Christians.

What did Jesus mean when he said, "There be some standing here which shall not taste of death, until they see the Son of man coming in his kingdom." He could not mean that some of his apostles would live until he came to judge the world; for he has not come yet, and they have long been dead. Did he mean that some of them should soon see him in his glory? In the next chapter there is an account of his glorious appearance upon a mountain, in the presence of three of the apostles. Could men now see Jesus as he will appear when he comes in clouds as King of kings, and Lord of lords, how mean and worthless all earthly glory would appear!

May 19

Matthew 17:1-4. The Transfiguration.

We lately read of Jesus conversing with his disciples respecting his sufferings. Now we read of his unveiling to them his glory. The prophet Isaiah foretold that his face should be more marred (or disfigured) than the face of any man. (Is. 52:14.) No doubt, therefore, he wore usually an aspect of care and sorrow; but on this occasion he permitted the glories of his divine nature to shine forth through his frail earthly tabernacle. Thus he gave us a glimpse of the glory which awaits all the saints; for when they shall see Him as he is, they shall be like Him, and their vile bodies shall be changed into the likeness of his glorious body.

The mountain upon which this change in the appearance of the Lord took place, is supposed to be Mount Tabor, in Galilee. This mountain stands alone, and its top is not pointed like that of most mountains, but broad and flat, and therefore well-suited for a resting place. Its height is not great. In one hour it may be ascended. In this retired and lovely spot our Savior was praying (as Luke informs us) with three of his disciples, when his form underwent a most glorious alteration. Have not many of his servants in all ages experienced a like glorious change in their feelings when engaged in prayer? Has not the gloom that oppressed them when they began to pour out their souls before God, been succeeded by the light of heavenly day?

The Savior was attended on the mount by two heavenly visitants, Moses and Elijah. Like their Lord, both these holy men, when on earth, had fasted for forty days in the wilderness. But all their sufferings were over, while the bitterest sufferings of Jesus were yet to come. These prophets were well prepared, by what they had themselves endured, to comfort their Lord in the prospect of his agonizing death. That death was the subject of their discourse. The Savior could obtain no consolation from his apostles; their minds were still dazzled by hopes of earthly glory; but he could obtain the most tender sympathy from the discourse of his glorified servants.

The appearance of those departed saints on the mount, is calculated to comfort us also in the prospect of death. Are we not led from this fact, (as from many others,) to believe, that the spirits of the saints do immediately pass into glory, and that they do not wait for the general resurrection to be introduced into the presence of Christ?

How was it that Peter knew that the glorious people he beheld were Moses and Elijah? We are not informed by what means the discovery was made. But does not this circumstance give us reason to believe that we shall know the saints in glory—not only our own friends, whom we loved upon earth, but all the saints? How delightful is the prospect! What will be the raptures of fellowship with such a company! And yet this will be one of the lesser delights of heaven, for the presence of Jesus will be the chief.

Peter was delighted with the scene, and desired that it should never be interrupted. In the warmth of his feelings, he made an unwise request; he asked permission to prepare three tents, for the abode of Christ and his prophets. It was unwise, because Peter himself was not fit to continue in such a scene; flesh and blood cannot inherit the kingdom of God; we must therefore all be changed, and this mortal must put on immortality. Besides this, Peter forgot the unwelcome truths that his Master had lately revealed; he forgot that Christ must be offered as a sacrifice for sin before he could enter into his glory, and that his disciples must partake of his sufferings, before they could partake of his glory. But though the request betrayed an ignorant mind, it showed an affectionate heart. Had not Peter's heart been full of love to his Lord, he would not have thought it such exceeding joy to behold Christ and his saints, and to hear their conversation. No ungodly man would feel satisfied in such company; he would feel anxious to escape to his earthly delights, and his congenial society. He would not say, "It is good for me to be here." It is a sign we have made one step in religion, if we really prefer the society of the godly to any other pleasure. Yet there may still be much that is weak and wavering in our hearts, as there was in Peter's. It is hard to attain to the feelings of Paul when he said, "I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Rom. 8:18.)

May 20

Matthew 17:5-9. The voice of God on the Mount.

In the Old Testament, we read of God speaking to Israel from the top of Mount Sinai. On that occasion there was blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; so terrible was the sight, that even Moses said, "I exceedingly fear and quake;" and so terrible was the sound, that Israel entreated that they might hear the voice of God no more. (Deut. 5:25.)

In how different a manner God spoke to the three favored apostles on the summit of Mount Tabor! And what was the reason of this difference?

The words that the Father spoke tell us why he laid aside his terrors, and arrayed himself in the mildest beams of celestial glory. He was well pleased in his beloved Son. His wrath against a guilty world was displayed upon Mount Sinai; his delight in his righteous Son was manifested upon Mount Tabor. Neither was his favor shown to his Son alone, but to those three trembling apostles who loved that Son; for they also entered into the bright cloud. Why then were they so sore afraid? Why did they fall on their faces? Because, since man became a sinner, he has never been able to bear the manifestation of the glory of Jehovah. The smoke and the torments of hell are not the only sights that would overwhelm a mortal man; the brightness and the joys of heaven would be more than he could bear to behold. Now Peter perceived how unwisely he had spoken when he had requested always to abide on that mountain top. But God, who knew the weakness of his dying creatures, did not prolong the glorious scene. In a little while the apostles were left alone with Jesus. Though they felt his familiar hand, and heard his well-known voice, yet at first they could hardly believe that the heavenly vision was past. Mark records that they "looked round about, and saw no man any more, save Jesus, with themselves."

Who can conceive the feelings with which those three apostles descended the mount! They had seen heaven come down to earth; how could they return to earth again! They had beheld glorified saints; they had heard the voice of the eternal Father; they had witnessed the glories of their beloved, yet despised Master. Who can doubt that their hearts were burning with the desire to describe the wonderful scene to their brethren at the foot of the mount, and perhaps even to declare it to the proud enemies that continually assailed them with taunts and reproaches. But Jesus imposed silence upon them. He said, "Tell the vision to no man, until the Son of Man be risen again from the dead." He knew that at this time they would have been disbelieved, if they had related what they had seen. It was enough for these blessed disciples that they themselves had enjoyed a glimpse of celestial glory. The recollection would help to sustain their faith when they should behold their Lord agonizing and bleeding in the garden; for it is remarkable that Jesus chose the same men to be witnesses of his glory and of his agony.

And why did he distinguish these three above their brethren? Was it not because they were appointed to endure peculiar trials? The Lord foretold that James and John would drink of his cup of bitterness, and be baptized with his baptism of suffering; and he prepared Peter for the painful and ignominious death of the cross. Jesus knows beforehand what sufferings each of his servants will be called to endure, and he knows who most needs bright displays of his present glory, and near views of his past agonies. In acute suffering of any kind, the thoughts that most sustain the mind are the remembrance of Christ crucified, and the anticipation of beholding Christ glorified. How many have said, when in great pain, "What are my sufferings compared to the sufferings of Jesus for my sins!" How many when pressed down with sorrow have felt, "How soon will the sight of my glorious Redeemer make my present grief appear light as air!"

May 21

Matthew 17:10-13. Christ converses with his disciples respecting Elijah.

As the disciples descended the Mount of Transfiguration, they ventured to enter into conversation with their Lord. They knew so well the condescension of their Master, that they even proposed a difficult question on a subject that perplexed them. It was this—"Why say the Scribes that Elijah must first come?" (that is, before the Messiah.) Their thoughts naturally dwelt upon the wonderful scene they had just beheld. They had seen the prophet Elijah. They remembered having heard their Scribes, or teachers, declare that God would send Elijah before his great and dreadful day. Nor had the Scribes been mistaken in this declaration, for it is contained in the last chapter of the Old Testament, in Malachi 4. Yet the appearance of Elijah on the Mount was not the real fulfillment of that prophecy. Our Lord himself explained this difficult subject, and declared that John the Baptist had been prophesied of under the name of Elijah. It is evident that this explanation surprised the disciples. Perhaps they had never heard that the angel had told Zacharias, (the father of John the Baptist,) that his expected son should come in the spirit and power of Elijah. There was a great resemblance between these two prophets; their characters, their offices, their habits, their afflictions, were similar. But in one point the difference between them was striking—their manner of departing out of this world; Elijah ascended, like a conqueror, in a chariot of fire; John was executed, like a criminal, in a prison. In this one point wherein John the Baptist differed from Elijah, he enjoyed the far greater honor of resembling his divine Lord.

The Savior, after alluding to the treatment John had received, added, "Likewise also shall the Son of Man suffer of them." The disciples were unwilling indeed to believe that their Master should suffer. Though John, who was a mortal man, might fall a victim to the malice of his enemies, they thought it impossible that the Son of God should thus end his glorious career. But the Jews always persecuted the living prophets. They venerated those who were no longer on earth; but they hated those who lived in their own day. The name of Elijah was much set by; but the name of the Baptist was despised. The Jews little imagined that the preacher in the wilderness, clad in rough garments, and followed by the poor among the people, was the representative of the illustrious, the glorified Elijah. Jesus truly said of John the Baptist, "They knew him not." Even so it is now. The world knows not the servants of God. They speak with reverence of some holy men who are dead, such as the apostles, the martyrs, the reformers; while they often treat with contempt many of the living who most resemble those departed saints.

In their own day, how were the apostles regarded? One of themselves declares that they were counted as "the filth of the earth," and as "the offscouring of all things." (1 Cor. 4:13.) And how were the martyrs esteemed in their day? When that undaunted sufferer, Bennet, was burning at the stake near Exeter, in the reign of our eighth Henry, the men and women who stood around, ran with the alacrity of demons, to gather either a stick, or a bundle of furze; that each might have some share in the death of one whom they esteemed a "vile heretic."* Truly "they knew him not." * See English Martyrology, by Charlotte Elizabeth, vol. 1 p. 86.

May 22

Mark 9:14-27. The afflicted father.

When the Lord reached the foot of the Mount, he beheld a scene of sin, and sorrow, and suffering. There were the scornful scribes, the weak and wavering disciples, the poor demoniac, and the afflicted father, with the wondering multitude gathered around them. How unlike was this scene from that which the three apostles had just witnessed on the top of the mountain! There all was light and love, perfect bliss, and ineffable joy. Angels behold the same painful contrast, for as they gaze upon the glory of God, they also watch over the sorrows of men.

It seems as if our Lord must have retained a measure of brightness upon his countenance; for it is said that the people were greatly amazed when they saw him, and it is difficult to conjecture any other cause for their amazement. At that moment might be seen on one spot the effects of heavenly influence, and hellish power. The Son of God still shone with some lingering beams of the Father's glory; while the afflicted youth was reduced by Satan to the most degraded condition. How affecting was the sight! A human being, made in the image of God, lay on the ground, and wallowed foaming. Each of us stands now between two opposite states. Shall we ascend to a fairer world, where Christ and his glorified saints enjoy unspeakable bliss? or shall we sink into that place where the slaves of Satan suffer every sort of degradation and misery? Now is the time to apply to Jesus, as the sorrowful father did, that we may obtain deliverance from our great enemy. The same power that released this youth from Satan's chain, can free every other captive.

The case was a very inveterate one. It was one of long standing, and great malignity; therefore it was the better suited to display the Almighty power of Jesus. He loves to save where it is most evident that no other hand but His can afford help.

The prayers of the father showed a weak, though a true faith. "If you can do anything, have compassion on us and help us." A severe master would have rejected such a prayer as this. But Jesus cherishes the tenderest bud of living faith. He answered, "If you can believe, all things are possible to him that believes." The poor man was encouraged by this assurance to offer up a still more earnest prayer than before. He cried out with tears, "Lord, I believe; help my unbelief." Did not the Holy Spirit dictate this prayer? "' We know not what we should pray for as we ought; but the Spirit itself makes intercession for us with groanings which cannot be uttered." (Rom. 8:26.) Have our hearts ever been so full of good desires that we could only speak a few words? And were these words half choked with tears and sobs? God has heard those prayers. He never despises the broken and contrite heart. He attended to the prayer of this poor man.

Satan showed his malice against the youth who was going to be delivered from his power. The evil spirit rent the youth sore, before he came out of him, and he left him as one dead. Many have found that Satan has pursued them with the most painful temptations, just as they were escaping from his bondage. The tenderness of Jesus is as striking as the malice of Satan. The Lord took the poor youth by the hand and lifted him up.

It was the father's faith that had obtained the restoration of his son. Here is an encouragement for parents. If Jesus showed so much compassion to one who prayed for a bodily cure for his son, how much more must he feel for those who implore spiritual blessings for their children!

 

May 23

Matthew 17:19-21. Christ speaks to his disciples on the power of faith.

It was very right in the disciples to inquire why they could not cast out the evil spirit. Whenever we have been foiled in an attempt to overcome sin, we ought to inquire what is the reason of the failure, and we shall find that the cause was the unbelief of our hearts. Perhaps before the Lord came and showed his power in casting out the spirit, the disciples thought that the obstacle to success was in the father. But it had been clearly proved that the father was in a fit state of mind to receive the mercy he implored. The hindrance was in the disciples' hearts—they had not faith enough in the power of God to enable them to exercise the miraculous gifts that had been bestowed upon them.

The Lord, after having told them of their unbelief, added these remarkable words—"If you have faith, as a grain of mustard-seed, you shall say to this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you." It is supposed that our Savior in this declaration made use of the words of a proverb, well understood among the Jews. A mustard-seed was a term used to represent a very small quantity; because a mustard-seed is the smallest of all seeds, in proportion to the size of the tree it produces. A mountain was a term used to represent a very great difficulty; because a mountain cannot be removed by the power of man. The meaning of our Savior's words appears therefore to be this—"If you have even a small degree of real faith concerning the gifts that I have bestowed upon you, you will be able to perform astonishing miracles." It was the duty of the disciples to believe that God would help them to work miracles. And why was it their duty? Because Christ had promised to enable them to perform them. Faith is the belief of God's promises. It is not our duty to believe that God will help us to work miracles. And why not? Because God has not promised to give us that power. But he has given us other promises, exceedingly great and precious; and if we possess true faith, which, like a mustard-seed, will grow continually, we shall at length be able to overcome every difficulty that stands in the way of our salvation.

What difficulties has God promised to enable us to overcome? He has promised to enable us to overcome the world. "Who is he who overcomes the world, but he who believes that Jesus is the Son of God?" (1 John 5:4.) He has promised to enable us to overcome the body of death, that is sin. Paul said, "O wretched man that I am, who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord." (Rom. 7:24, 25.) He has promised to enable us to overcome the devil—"Resist the devil, and he will flee from you." God will fulfill all his promises to us, if we have faith. And how is faith to be obtained, and increased? By prayer, and, in some cases, by fasting also. It appears the disciples had neglected to pray and fast. The evil spirit that possessed the youth was of a peculiarly malicious and violent kind, but still even that kind might be cast out by prayer and fasting. Let us therefore never complain that we cannot overcome any sin; for if we prayed earnestly we should obtain help according to our need. There is nothing too hard for God to do, and there is nothing too hard for believers to do, when called and assisted by the Lord. Paul declared, "I can do all things through Christ which strengthens me."

May 24

Luke 9:43-46. Christ foretells his sufferings.

The Lord Jesus took every opportunity to prepare his disciples for his approaching death. He knew what a fearful trial it would prove to their weak faith. When men succeeded in apprehending him, and in crucifying him, it would appear to human eyes as if he could not be the Son of God. How could he preserve his disciples' faith from failing at that very time? By showing them that he knew beforehand all he should suffer.

It is in the same way that the Lord now seeks to preserve the minds of his followers from discouragement. Does it perplex a young convert to find that true religion is despised by the great and the learned? Is it not written, "Not many wise men after the flesh, not many mighty, not many noble are called?"—Is he staggered when he detects hypocrites among the professed followers of Christ? Is it not written, "Not everyone that says unto me, 'Lord, Lord,' shall enter the kingdom of heaven?"—Is he dismayed by meeting with numerous temptations and difficulties in his own path?—Is it not written, "In the world you shall have tribulation?" Thus the Lord has mercifully prepared his people for every trial of faith that can come upon them.

Yet there is need to say continually to them, "Let these sayings sink down into your ears." We are disposed to pass over lightly those things which we do not like to hear. The disciples could not bear to hear of their Lord's painful and ignominious death. Each display of his power and glory filled them with fresh hope that nothing but success and triumph awaited their beloved Master. Therefore, after every such display he reverted to the unwelcome, but profitable subject. When descending from the Mount of Transfiguration, he spoke of his sufferings; when he had wrought one of his most splendid miracles, (the deliverance of the furious demoniac,) he dwelt upon the mournful topic of his death. Yet the disciples could not receive this truth into their hearts. They believed it in a degree, for Matthew says, "They were exceeding sorry," but they believed it in a very faint degree. Whence arose this dullness of understanding? The Lord needed not to impress all truths upon them so repeatedly. They understood that he was the Son of God, and that he was able to conquer all his enemies. They understood these joyful truths, because they loved them; but they understood not those mournful truths, because they did not love them. Their hearts were still full of worldly desires. Instead of being humbled by the want of faith which they had lately betrayed, they disputed, as they followed their Master, which should be the greatest.

If our understandings are dull in spiritual things, it is because our hearts are sinful. Every wrong feeling is like a film over the eye of the mind. Until we are converted we can see nothing of the glory of God; but even after conversion we see indistinctly; because much sin remains in our hearts. If we would grow in the knowledge of Christ, we must grow in grace. Peter concludes his second epistle with these words—"Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To whom be glory both now and forever. Amen."

When God would teach his servants, he often first sends them afflictions to subdue their sins, and then he instructs them in his heavenly truths.

May 25

Matthew 17:24 to end. Christ pays tribute.

We now find our blessed Lord returned to his own city, Capernaum, and to the house where he generally lodged. The collectors of tribute-money called at that lowly abode, and seeing Peter near it, asked him whether his Master would pay the sum required of him. This tribute was not to be paid to Caesar, the emperor, but to the priests, for the sacrifices of the temple. Every person above twenty years of age was required to pay yearly half a shekel, or about one shilling and threepence of our money. The Lord Jesus, as the Son of God, might have excused himself from paying this tribute for the service of his own Father, because kings do not demand taxes from their own children—yet he would not use this privilege, because he knew that it would be made a matter of accusation against him. The world would have misunderstood his motives. They would have suspected him of indifference to the service of the temple. He knew this was an occasion on which to exercise his miraculous powers. His divine attributes now shone forth in a most glorious manner. He displayed his Omniscience, for he described the circumstances of a certain fish then swimming in the lake of Gennesaret. He showed his Omnipotence, for he caused that very fish to come to Peter's hook. He showed also his love for his disciple; as the piece of money found in the fish was a whole shekel, (in value about half-a-crown,) and would suffice to pay Peter's tribute as well as his Master's.

This miracle was calculated to strengthen the apostle's weak faith under approaching trials. It was evident that He, who knew all about an insignificant fish, must foresee the manner of his own death; it was evident that He, who could direct the movements of that little animal in the depths of the sea, could escape from his own enemies, if he pleased to exert his Almighty power.

And surely this miracle must be a comfort to all God's people. The most minute circumstances concerning ourselves are seen by that eye which discerned the little fish in the water—the smallest incidents in our lives are ordered by that hand which brought the fish to Peter's hook. Why then should we fear? What evil can betide us, if we belong to Christ, and trust in him? We know not what a day may bring forth; but He does. We may (like him) be reduced to our last piece of money, but he can supply us with more at the needful moment. How can any be so unwise, as not to seek the favor of the Governor of the whole universe? What a privilege it is to belong to his family! What a comfort to be under his fatherly care!

May 26

Mark 9:33-37. Christ teaches humility by the example of a child.

It is interesting to hear what the Lord Jesus said to the multitude in his public discourses; but it is still more interesting to hear what he said to his disciples in his private conversations. In these retired scenes we behold, and admire, not only his wisdom, but also his patience.

How displeasing it must have been to the Lord, while he was talking of his sufferings, to know that his disciples, who were accompanying him on the road, were disputing who should be the greatest! Yet he patiently waited for a seasonable opportunity of reproving them.

When he was come into the house he asked them, "What was it that you disputed among yourselves by the way?" Their own consciences told them that they had acted wrong, and they were ashamed to acknowledge their fault to their Master. What a dignity the Lord preserved among his most familiar friends! Though gentle and condescending, he made them feel ashamed of sin.

Seated among his disciples, as a father among his children, he began to explain to them their error. What was it he disapproved? It was the feeling whence the dispute arose. It was the desire to be first. Eve ate the fruit with a desire to be as God. We, her children, inherit this wicked desire. The grace of God alone can root it out of our hearts.

In order to make a stronger impression upon the disciples' minds, the Lord took a little child, and set him in the midst of them, as an example of humility. A very little child has not understanding enough to desire to be first; the thought never enters into its mind. It follows its mother from place to place, caring not whether she be a queen or a peasant. It never looks for admiration, and shrinks from the notice of all, but its beloved parents and nurses. The Christian, also, ought to be indifferent to earthly distinctions. He is, in fact, a pardoned criminal, and should be too deeply penitent for his transgressions against his Lord, to wish for honor among his fellows.

Observe what affection Christ showed to the young child. He took him in his arms, and while he still held the little creature in his embrace, thus spoke to his disciples—"Whoever shall receive one of such children in my name, receives me." The humble, the contrite, and the penitent, are such children. If we wish to please our Lord, we shall show great tenderness to his humble disciples. Whatever crimes they may have committed in past times, we shall forget them, because the blood of Christ has blotted them out. It is not those who have committed the fewest open sins that God loves best; but those who are the least in their own eyes; these are his dearest children. It is our honor to be allowed to comfort them.

May 27

Mark 9:38-42. Christ directs his disciples not to forbid the man who cast out devils in his name.

When our Savior was instructing his disciples, he permitted them to ask him questions, and to express their doubts. While he was teaching them the duty of humility, a doubt occurred to John's mind respecting his own conduct on a late occasion.

It was frank and ingenuous in the apostle to express this doubt to his Master. He suspected that he had acted wrong, but he did not on that account conceal his conduct. How apt we are to conceal from the friends we most revere, those actions which we fear have been faulty while, if we were frankly to acknowledge them, we might obtain valuable counsel.

Though it was John only who mentioned the circumstance, yet it appears that all the disciples had united in forbidding the man to cast out devils. Nine of them had very lately, from unbelief, failed in working a miracle; and yet they ventured to forbid a man whose faith was evidently greater than their own. Did not this conduct betray much presumption? How dreadful, too, was the calamity from which this man released his fellow-creatures, even from Satan's bondage! Could the disciples see the poor demoniac just before writhing and foaming, now peaceful and thoughtful, and forbid a brother to attempt to deliver others from their sufferings? Yes, they were so blinded by one false notion, that they overlooked all other considerations. They imagined their Master would set up a temporal kingdom, and that it would consist of those only who were called (as they had been) to follow him from place to place. But our Lord had servants who were not required, or even permitted to follow him, as the apostles did; yet they also were dear to him. They were dear to him, because they would not lightly speak evil of him. The world spoke evil of Christ, of his words, of his works, of his people. Those who did not speak evil of him, spoke well of him; for there is no such thing as being neutral in the cause of Christ.

What did Jesus mean by these words—"He who is not against us, is on our part?" He meant, that there is no such thing as being neutral in religion. All men are on one side, or the other. There are many who wish to keep neutral. They are afraid of being on the side of Satan, but they have not resolved to be on the side of Jesus. The devil reckons these among his most trusty servants; such cowardly spirits are less likely to escape from him than those who openly do his work.

But the man who cast out devils in the name of Jesus was not one of those undecided characters. At a time when all the rich and great were joined together against the Son of God, he was not ashamed to acknowledge him. Such are the men respecting whom our Savior declared, that those who give them a cup of cold water shall be blessed. How careful we ought to be never to discourage the least of God's servants! They may not belong to our party, but they may belong to Christ. They do belong to Christ, if, instead of speaking lightly of him, they take delight in praising him before an ungodly world; and especially, if by the power of his word, they release sinners from the bondage of Satan. We must wish those to prosper, who convert sinners from the error of their ways, save souls from death, and hide a multitude of sins.

May 28

Mark 9:43 to end. Christ warns his disciples against the unquenchable fire, and never-dying worm.

The Lord ended his private conversation with his own disciples in this dreadful manner. He knew that ambition was not cast out of their hearts. It was ambition that led them to dispute who should be the greatest, and that caused them to forbid the man who followed them not. They were full of self-importance, and of worldly desires. Though they did possess some living faith and some sincere love; yet how weak was that faith, how cold was that love!

Their Master knew that if they continued to cherish a worldly and proud spirit, they could not obtain a place in his kingdom; therefore he earnestly warned them to mortify the sinful desires of their hearts. He compared those desires to hands, feet, and eyes; because it is as painful for a person to mortify a darling passion of the heart, as to cut off a precious limb from the body.

Are there any desires in our hearts that must be subdued in order that we may escape eternal fire? Though we may have tasted of God's grace, yet we may need these warnings. Do we desire to be much praised, and highly thought of? Do we desire to rise to a higher station than that we now fill? Do we impatiently desire to possess some earthly good which God has seen fit to withhold? Are our affections engrossed by some creature, so that we are more anxious to please that creature than to please God? Let us carefully examine our own hearts, and then implore God to give us strength to strive against these earthly passions. We need not (as Papists often do) reject the gifts of God, because we are prone to abuse them. We need not dress in sackcloth, live upon the coarsest fare, or withdraw from human society, in order to become humble. The evil lies not in the objects that surround us, but in our own hearts. The struggle against sin will be severe and painful, but the danger is so terrific that every effort should be made. An unquenchable fire, an undying worm, must be the eternal portion of those who continue wilfully to harbor sinful passions in their hearts. Had the disciples persisted in their sins, they would have perished. One of them did persist in sin; he still indulged in the love of money, and he perished. He was the son of perdition.

Our Savior, in concluding his admonition, uttered these remarkable words—"Everyone shall be salted with salt." What did these words mean? The sacrifices, offered in the temple, were salted with salt. (Lev. 2:13.) Thus the condemned in hell will be kept from being consumed, even as things are preserved from corruption by salt. God's wrath will be as salt, to render them capable of enduring eternal sufferings. But God's grace is also like salt—it preserves the soul; therefore Jesus said, "Have salt in yourselves." It was grace the apostles needed to keep them from destruction.

Then our Savior concluded with these words—"Have peace one with another." No longer dispute which shall be the greatest, but love and serve each other. If we have the salt of grace in our hearts, we shall have the fruit of peace in our lives. "Only by pride comes contention." (Prov. 13:10.) Let us crucify at the cross of our dying Lord all those evil passions that disturb our peace now, and which would, if cherished, destroy our souls.

May 29

Matthew 18:10-14. Christ declares how precious the little ones are in the Father's sight.

These verses form part of a most interesting conversation that our Lord held with his own disciple in his house at Capernaum. Some passages in that conversation are calculated to alarm the stoutest heart; but others are of the most soothing and endearing nature. How delightful it is to know that God regards with the tenderest love even the little ones of his family!

These little ones are true believers, however weak in faith, and imperfect in knowledge. They have angels for their servants. "Their angels do always behold the face of my Father which is in heaven." We understand what is meant by this verse, from the declaration of Paul concerning angels—"Are they not all ministering spirits, sent forth to minister to them who shall be heirs of salvation?" The angels are ministering spirits, or servants—they serve the heirs of salvation—believers upon earth. They may be compared to the nurses of infant princes; for they wait upon those who shall hereafter be greater than themselves. Believers shall, in some respects, rise above angels in the world of glory; they shall stand nearer the throne, and sing that song which none can learn, but those who are redeemed from the earth, even the song of redeeming love.

Do we believe that each saint has angels for his servants? Can we then despise any saint? An unconverted monarch may have lords and ladies to attend on him; but a converted beggar has angels to wait on him. How much higher is his state! These angels shall shortly convey his soul into the assembly of the saints, and at the last day shall separate him from the wicked forever and ever.

But there is a still higher light in which we may view the saints;—as those whom Christ came to seek and to save. Each saint is the purchase of Christ's blood. As the shepherd with anxious care seeks for his wandering sheep; so the Son of God, by his Spirit, has sought for each believer when wandering among the dark mountains of sin and death, and has brought him into the fold of grace, and has bidden angels rejoice over him. If we ourselves are among the children of God, we have been the objects of all this care. There is none of us that has not gone astray; the holy angels alone have never wandered. We never should have desired to return, had not God sent his Spirit into our hearts. We never should have been able to return, had he not borne us home in his own loving arms. Having taken all this care for us, will he permit us to perish? No! it is not the will of our Father in heaven that his little ones should perish.

But for what purpose did Jesus speak of his love to his little ones on this occasion? To remind the disciples of the love they ought to bear to all the saints. The ambition still cherished in their hearts, led them to despise many other believers, especially those who followed not with them; therefore their Master set forth in their hearing the tender love his Father bears to all true believers. Could they despise those whom the Father honored? Whenever we see a believer, however weak and mean, we should consider, "Here is one whom angels serve, whom Jesus came down from heaven to save, whom the Father will not suffer to perish, but whom He guards with his all-seeing eye."

May 30

Matthew 18:15-17. Christ directs his disciples how to treat an offending brother.

What a privilege we possess in having these directions how to behave towards a fellow-Christian who has done us wrong! But how seldom are any of these rules observed! How much more apt we are, either to indulge in sullen spleen, or to break out in angry invectives, than mildly to remonstrate with an offending brother! We ought to go, in the first place, and tell him of his fault alone. That would be the most probable way to win him. Perhaps we might discover that we had suspected him unjustly; or, if not, that he was ready to change his conduct, when he found that it displeased us.

Directions like these are given in Lev. 19:17, 18; "You shall not hate your brother in your heart; you shall in any way rebuke your brother, and not suffer sin before him. You shall not avenge, nor bear any grudge against the children of your people."

But if the offender should persist in his evil conduct, we are directed to take two or three people with us; and if he should still persevere, to tell his fault to the Church, that is, to the public congregation of believers; and then the people we had taken with us would be witnesses of the truth of our report; so that, through them, our words would be established. If the offender should refuse to obey the church, then he must be cast out of the society of believers, and not permitted to partake of the Lord's Supper.

We find, from the epistles, that the apostles and the early Christians pronounced this sentence of exclusion, when great offences were committed by professed Christians. We read of a man in 1 Cor. 5, with regard to whom Paul gives these directions—"In the name of our Lord Jesus Christ, when you are gathered together, and my spirit, with the power of the Lord Jesus Christ, to deliver such an one unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus."

Some, on hearing these directions, may reply, "How can we follow these commands?" But do we follow them as far as we can? When a professing Christian behaves ill to us, do we in the first place tell him his fault alone? There are many called Christians who take delight in exposing the faults of their brethren. Sometimes they will even tell them to the world. The Church weeps over iniquity, and prays for the sinner; the world rejoices, and blasphemes the name of Christ.

When we have used all the means in our power to reclaim an offending brother, and all the means have failed, then it is our duty to show by our conduct that we disapprove the course he is pursuing. Whether the offence is committed against ourselves, or against another, or against God alone, we must not encourage sin. It is better that the world should know of the sin, than that they should think that Christians approve of it. The first missionaries in Tahiti acted on this principle. They refused to hold communion with one of their number, named Lewis, because he had married a heathen woman. The backslider speedily came to an dreadful end—he was cut off suddenly by an unknown hand.

When an offender repents of his sin, then we ought "to forgive him, and to comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow." (2 Cor. 2:7.)

May 31

Matthew 18:19, 20. Christ promises to hear the united prayers of his disciples.

Do the Scriptures contain a more encouraging promise than this? "Where two or three are gathered together in my name, there am I in the midst of them."

There are some promises which are addressed to the apostles in particular. It was to them that Christ said, "Whatever you shall bind on earth, shall be bound in heaven; and whatever you shall loose on earth, shall be loosed in heaven." That promise has been fulfilled; the apostles' words have the same authority as those of Christ himself. Their writings form part of the Holy Scriptures. But did Christ speak to the apostles alone, when he said, "If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven?" This promise is ours as much as theirs—for it is added, "Where two or three are gathered together in my name, there am I in the midst of them." It is not said where two or three of you are gathered together, but where two or three. It may be two or three apostles, or it may be two or three peasants, or two or three women, or two or three children; yet, if they are gathered together in the name of Christ, he will be in the midst of them to bless them, and answer them. Praying together greatly helps Christians to love each other. If those who live beneath one roof would meet together, not only in the regular family worship, but also by two or three, they would often find their mutual love increase, and they would live in greater harmony, and enjoy more happiness, and obtain richer blessings.

There are some petitions which are especially suited to be presented to God by several of his children in united prayer. If one has committed a fault, then he may confess it to his brethren, and ask them to accompany him to the throne of grace to plead for mercy. James, in his epistle, says, "Confess your faults one to another, and pray one for another, that you may be healed." It is when we wander from God, and most need his mercy, that we are the least able to implore it. Then how comforting it is to have a Christian brother to lead us back to God!

Sometimes a particular favor is desired by the members of one family. It may be the safe return of an absent brother, or the conversion of an unbelieving relation. Six youthful sisters have met together every morning to implore a blessing upon an aged parent. They have prayed that the light of truth might shine into his benighted soul.

When God answers the prayers of several believers, his name is more glorified than when hie answers the prayer of one alone; for then there are several witnesses of his truth and faithfulness.

Towards the end of the last century, six or seven pious ministers of the Church of England, (Mr. Romaine being one,) agreed to meet together at a certain hour to entreat God to raise up more faithful preachers of the gospel in their own church. They could not all meet in one place, for many of them were separated from each other by great distances, but they all met at one time at the throne of grace. Before their course was finished, they beheld the answer to their prayers. Instead of six or seven, there were six or seven hundred clergymen of the Church of England, of like spirit with themselves.

 JUNE 1

Matthew 18:21 to end. The parable of the unforgiving servant.

How odious that servant appears, who after having received such exceeding benefits from his Lord, went out, and acted with such rigor towards his fellow-servant! Yet that unfeeling servant affords but a faint picture of the unforgiving sinner. For what was the obligation that he had received, compared to that under which we lie to God! His Lord had forgiven him a debt of ten thousand talents; but we are not informed, that in order to do this, his Lord had made any painful sacrifice. But before our Lord could forgive us, He was constrained by his own holiness to find an atonement for our sins, and that atonement was the blood of his Son. Now if after having received this gift, we should go forth, and willingly retain any unkind feeling against those who have done us wrong, how great would be our guilt!

We should also remember how infinitely greater the debt is that we owe to God, than any debt our fellow-creatures can owe to us. In the parable the disproportion is immense; two millions of pounds in the one case, and three pounds in the other; (according to the calculations of some;) but there is a still greater disparity between our debt to God, and man's to us.

Consider these two circumstances, which most aggravate offences. The repeating of them often, and after having received great benefits. Have not our offences against God these two aggravations in an eminent degree? Who can have provoked us so OFTEN as we have provoked God? from our birth until this moment, we have not ceased to sin against him in thought, word, and deed; and yet he is still willing to be reconciled to us. Who can have received such benefits from us, as we have received from God—not only temporal blessings, but the offer of everlasting life, and the gift of his Son!

If we had a more just idea of the nature and extent of our transgressions against him, we should be ashamed of thinking of the sins of men against us. Indeed, perhaps, in our quarrels, we may be most in fault, and may really owe more than is owed to us; or though we may have been ungratefully treated by one, we ourselves may have ungratefully treated some other person, so that on the whole nothing may be owing to us. How it would quiet the tumult of our passions, if, when disposed to think of the injuries we have received from our fellows, we were to turn our attention to the insults we have offered to God!

But perhaps we do not feel that God has forgiven these insults. Perhaps we are still troubled by the dread of his anger for our past transgressions. Nothing would soften our hearts so much, as a sense of his forgiving love. Let us pray for this blessed assurance. Then we shall feel the force of the apostle's command, "Forbearing one another and forgiving one another, if any man have a quarrel against any—even as Christ forgave you, so also do you."

June 2

Luke 10:1-16. Christ sends out seventy disciples.

This charge to the seventy disciples very much resembles the charge to the twelve apostles, that we read some time ago. As it was necessary that the twelve apostles should be generally with their Master, Jesus appointed seventy other people to preach the gospel in various parts of the land.

He sent them to every place where he himself would come. Still he sends his faithful servants before his face. When they appear, we may expect to see their Master coming soon afterwards in the power of the Spirit. But as seventy men were too few to instruct all those who were perishing through ignorance, Jesus commanded them to pray that God would send forth laborers into his harvest. Is there not cause still to offer this prayer? There is too small a number of ministers and missionaries scattered over the world. When the Sabbath dawns, how few rejoice to see its beams!

Before the seventy went forth, Jesus informed them what to expect in their journeys. They were to expect sufferings, (v. 3,) "I send you forth as lambs in the midst of wolves." They were to expect their message to be sometimes rejected, (v. 10,) "Into whatever city you enter, and they receive you not." Those men who resembled wolves, would ill-treat the lambs of Christ. They were to expect that God would incline some to receive them, and to be kind to them. Were all to frown upon them, their spirits would be utterly cast down. But the Lord is too tender a Father to suffer his children to remain without any encouragement. At the needful moment a friendly voice cheers, and a friendly hand sustains.

The Lord Jesus also instructed his disciples what to do in their journeys. They were to carry no provision nor clothes with them, but to trust to God's promise to provide for them, (v. 4,) "Carry neither purse, nor bag, nor shoes." Missionaries who lived after Christ's ascension, thankfully received gifts from their converts before they set out to teach heathen nations. (See John's third epistle, 5, 6.) It is the duty of Christians to provide for the wants of missionaries; but these seventy disciples were placed in peculiar circumstances, and received peculiar aid. They were to use haste in delivering their message, and to lose no time in showing useless civilities. "Salute no man by the way." They were to pronounce blessings on everyone who received them, saying, "Peace be unto you." They were to accept the food offered to them; but they were not to seek better fare by going from house to house. They were to confirm the truth of their message by healing the sick. They were to warn their enemies by shaking off the dust from their feet in departing from their city.

The Lord concluded his instructions by denouncing woes upon the favored cities of Chorazin, Bethsaida, and Capernaum. The traveler can witness how the Lord's predictions have been fulfilled in the temporal destruction of those cities, for their very names have perished. Why did he speak to the seventy concerning the guilt of those cities? To remind them how he himself, the Son of God, had been rejected by the cities in which he most frequently preached, and thus to prepare them for similar treatment. Our proud hearts are ready to rebel when we find that our instructions produce no effect upon the hearts of men. But can we repine at want of success, when we remember how our Lord seemed to toil in vain? Yet, there were a few who received him; the woman of Tyre, the weeping sinner, and the sorrowful father who cried, "Help my unbelief." How delightful to be permitted to strengthen one trembling believer, or to reclaim one wretched wanderer!

And this we should remember for our comfort, that if we do not behold the fruit of our own labors, those who come after us will reap the benefit; for the word of the Lord shall not return unto him void.