assembly. The reproaches of them that reproach Him should fall upon them. Those that represent strict piety as needless precision, should remember that nothing less is required of us than to avoid the appearance of evil, to walk circumspectly, and to be always abounding in the work of the Lord-We are to regard His word as we keep the tenderest part of the tenderest member of our body. "Keep my commandments, and live; and MY LAW AS THE APPLE OF THINE EYE." JANUARY 9.-"Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness."-Psalm lxxiv. 14. WHAT creature in the animal world is intended by leviathan we cannot absolutely determine. We have a general description of him in the book of Job; but even this leaves the learned divided, some pleading for the crocodile and some for the whale. But it is not necessary to be a naturalist in order to be a Christian; and it is pleasing to think that though in the Scripture there are things hard to be understood, they do not affect the foundation of our faith and hope. The truths contained in the sacred volume are plain in proportion as they are profitable, and we are at no loss for an answer to the question, What must I do to be saved? Though we know not where heaven is, we are clearly informed how we may attain it. Though we are uncertain about leviathan, we are sure of the Consolation of Israel-" And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.” Whatever be the animal intended, his name is here used to represent Pharaoh with all his policy and power, as we see from the verse immediately preceding: "Thou didst divide the sea by Thy strength: Thou brakest the heads of the dragons in the waters." Then it is added: "Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness." Who were the people inhabiting the wilderness? First, the birds and beasts of the desert. These found a fine feast in the destruction of the king and his army, whose carcasses, thrown on shore and remaining unburied, were greedily devoured by them. Secondly, the Jews themselves. They might very properly be said to inhabit the wilderness, because it was their present residence, and because they were, instead of speedily travelling through it, to sojourn there for forty years. Now Pharaoh and his host became meat for them, literally and morally. Literally, as they derived from the spoils of the foe a supply of means to sustain them, of attire to clothe them, of weapons to defend them, of silver, and gold, and jewels, to enrich them. Morally, as they derived from the event food for their gratitude, faith, hope, and joy, not only for the time being, when they sang His praise, but in all future perils and exigences. Hence in the days of Isaiah we find the Church pleading with God in allusion to it: "Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over? Therefore the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away." There is a people now inhabiting the wilderness. They are Christians. Whatever the world may be to others, and who are called "men of the world," it is no better than a wilderness to those who are born from above, and bound to the land of promise. They feel and confess it to be such, not only from the privations and trials they meet with in it, but from the principles and dispositions of their new nature. And is there no leviathan whose heads have been broken in pieces for them, and from which they have been furnished with meat? Are there no past deliverances, no former mercies, upon which their souls can feed? Let us think of the redemption of the cross. Here their Lord and Saviour seemed conquered, but he gained a complete victory. He bruised the serpent's head; and through death destroyed him that had the power of death, that is, the devil. Now, said He, is the judgment of this world, now is the Prince of this world cast out; and I if I be lifted up from the earth, will draw all men unto me. Angels are not concerned here, and yet the transaction seems food for their minds, and fills them with admiration, love, and praise; and therefore they desire to look into these things. What relief and satisfaction then must it yield to those who live thereby! To see the curse not only defeated, but turned into a blessing; to see where sin abounded grace much more abounding, and the fall made the occasion of improving their original condition-what wonder if they exclaim, God forbid that I should glory save in the cross of our Lord Jesus Christ! We may also notice their deliverance from their natural state. He hath delivered us, says the Apostle, from the power of darkness, and translated us into the kingdom of His dear Son. And we are to look to the rock whence we were hewn, and to the hole of the pit whence we are digged. The review will be every way useful. What can feed our humility more? or our gratitude more? or our confidence more? or our rejoicing more? or our zeal more? There are also Providential interpositions. Who has not some of these to remember; in which God turned the shadow of death into the morning; and made a way the most strange and gracious for our escape? Whoso is wise, observes these things; and in looking back upon life, is able to see how many events, which perplexed and alarmed him at the time, afterward ministered to his faith and hope in God. David could say, it is good for me that I have been afflicted. Paul had a thorn in the flesh; but it preserved him from pride, drove him to prayer, and obtained for him the assurance of all-sufficient grace. What pleasure and profit must Joseph have derived from all the difficulties that tried him, yet issued not only in his release, but advancement and glory! He can break the heads of any leviathan; and out of the eater bring forth meat VOL. I. "Judge not the Lord by feeble sense, But trust Him for His grace: 4 JANUARY 10." He is not far from every one of us."-Acts xvii. 27. Is there a God? This is the first question in Religion. And the proofs of his Being are so numerous and convincing, that few are foolish and vile enough to deny it. The next question is, or at least ought to be, How does He stand related to us? Is He our friend or our foe? Is He inaccessible, or can we approach Him? Is He near, or is He far off? To this inquiry, we have here a full answer-" He is not far from every one of us." He is not far from every one of us, in His essence. "Whither shall I go from Thy Spirit, or whither shall I flee from Thy presence? If I ascend up into heaven Thou art there: if I make my bed in hell, behold, Thou art there." Well might David say, "Such knowledge is too wonderful for me; it is high, I cannot attain unto it." Yet Deism itself allows that He occupies universal space, and that it is impossible to confine Him. Here is a broad, an infinite distinction between creatures and God. No creature, not even an angel, can be ever in two places at once. But God is everywhere, at the same time. And what a thought is it, that wherever we are, He is a God at hand, and not a God afar off; about our path and our lying dying down, and acquainted with all the imaginations of our heart! Do we believe it? If we reduced our faith to practice, what manner of creatures should we be in all holy conversation and godliness! Could we ever sin with God standing by and looking on ? He is not far from every one of us, in His natural and providential agency-Therefore, adds the Apostle, "For in Him we live, and move, and have our being." And therefore, says he again. "He never left himself without witness, in that He did good, and gave us rain from Heaven, and fruitful seasons, filling our hearts with food and gladness." And says David, "That His Name is near, His wondrous works declare." Can we behold the appearances around us-can we observe the vegetable world with all its variety and beauty-can we think of the myriads possessing animal life, visible and invisible, in air and earth and sea-can we reflect upon the human race so fearfully and wonderfully made and endued-and know that not one of all these beings is self-produced, or self-sustained-that the eyes of all wait upon Him, and He giveth them their meat in due season- -that He openeth his hand and satisfieth the desires of every living thing; and be senseless enough not to see, to hear, to feel that God is not far from every one of us? He is not far from every one of us, in religious dispensation. In this sense the Gentiles were said to be far off: but the Jews were a people near unto Him-For what nation is there, says Moses, that hath God so nigh unto them? He resided in the midst of them by His laws and ordinances. They could see his power and glory in His sanctuary. They could hear His voice in His Prophets. To them were committed the oracles of God. In every perplexity they could consult Him; and He communed with them from off the mercy-scat. Thus we are equally, yea, much more eminently privileged. Not that we have the same ceremonial splendour, or the same miraculous interpositions; but we have all their spiritual advantages improved and completed. We have the day of their dawn. Their Prophets and righteous men desired to see the things that we see, and did not see them; and to hear the things that we hear, and did not hear them. But blessed are our eyes for they see, and our ears for they hear. The Seventy therefore were to say even to Jews, the possessors of revealed religion, the kingdom of God is come nigh unto you." We have His word in our hands. We have His Sabbaths. We have His house. We have the assemblies of His people, and He is in the midst of them. We have His table spread with more than angel's food, and the King sitteth at His table. We have His servants, and the sound of their Master's feet is behind them. For they come in His name, and he that receiveth them receiveth Him. He is not far from every one of us, in His gracious influences. O that you could be made sensible of your fallen condition, and of your need of pardon and renovation! O that you were convinced that your understandings must be enlightened, and your hearts changed-and that all this must come from Him who worketh all in all-and that you were disposed to apply to Him! You would soon find that He is able, that He is willing, that He is near. Your cries or groans would instantly reach Him. He is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. He is nigh unto them that call upon Him, to all that call upon Him in truth. But in this sense He will not be always near. Therefore seek Him while He may be found, and call upon Him while He is near. And learn here also the true cause of your condemnation if you perish. It is not because you are lost creatures and are unable to save yourselves; but because there is a Saviour within your reach, and you refuse to apply to him, and will not take hold of his strength. How came the man without the wedding garment to be speechless? Could he not have said that it was out of his power to weave one, or that he was too poor to purchase one? This alone would have been some excuse. But the fact was, that garments were provided in the wardrobe, and he might have had one, as he passed by, for asking. But he neglected the provision, and was punished, not for his indigence, but presumption. He is not far from every one of us, as an approaching Judge. People imagine his advent is a great way off, and hence they are so little impressed by it. But "the coming of the Lord draws nigh." "The Lord is at hand." "The Judge standeth before the door."This was said almost two thousand years ago. What then is the fact now? Yet, say some, it cannot be even now very near, for much remains to be previously accomplished. But God does not act according to our conclusions. He can cut short his work in righteousness. But let us allow the truth contained in the objection. Yet his coming by death is the same to you in effect, as his coming at the last day. As soon as you are dead, as to you, the prophecies are all accomplished, and your state is fixed. There is no pardon, no prayer, after death-after death the judgment. And is death far off? The days of our years are threescore years and ten. Many never reach this general average. But allowing the term to be generally true. Take seventy years. Yet what right have many of you to think your Judge is far off? You are sixty-five, you are sixty-nine; that is within five, that is within one year of his coming. But take persons at any age-take them in middle life; take them in youth-yet when you reflect upon the brittleness of your frame, and the countless accidents and diseases to which you are exposed every moment, you must acknowledge that there is but a step between you and death-between you and the Judge of all! JANUARY 11.-"For which cause he is not ashamed to call them brethren." -Heb. ii. 11. WHAT cause? Read the former part of the verse. "He that sanctifieth and they who are sanctified are all of one." There is a spiritual union or oneness between Christ and Christians-They are of one God and Father. They are of one spirit. They are of one taste; one aim; one pursuit. They have one destination; and will appear with him in glory-"Where I am," says he, "there shall also my servants be." But the meaning is here determined by the context -they are of one nature. "Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same." "In all things it behoved him to be made like unto his brethren." "He was in all points tempted like as we are, yet without sin." This exception was not only necessary, but possible: and as Adam before his fall possessed truly the same nature with us yet sinless, so provision was made for the Saviour's participation of it, in the same immaculate way: and from the manner of his conception by the Holy Ghost, his humanity was the "holy thing" born of the Virgin Mary; and he is called, the "holy child Jesus;" and it is said, not only that "he did no sin," but "in him was no sin." This becoming one with us in nature is without controversy a great mystery, but it is a mystery of godliness. It is the medium of our salvation. It is thus he speaks to us without making us afraid. It is thus he is capable of sympathizing with us, and gains our confidence. It is thus he becomes our example, and goes before us in the path of duty and suffering; and he can give his life a ransom for us, and put away sin by the sacrifice of himself. Men unconvinced of their state, may treat the doctrine with neglect or contempt; but, says Paul, "We have boldness to enter into the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us through the vail, that is to say, His flesh." For this cause He is not ashamed to call them brethren-And why should He be ashamed, seeing He is of one nature with them? It will not be difficult to find a reason. Though He is truly a man, He is more than human. The Word was with God, and the Word was God, and the Word was made flesh. And there is a great difference between Him and us, in the same nature. There are not only degrees among angels, but also among men; and these distinctions are sanctioned by Scripture, which requires us to render to all their due; honour to whom honour is due, and fear to whom fear"I said, ye are gods." A king is of the same nature with the lowest of his subjects; is made of the same clay; and can no more dispense with food and sleep than they-yet does he call them brethren? Do we not deem it almost a miracle to see a prince condescend to men of low estate? A commander in chief will speak of his |