REFLEXIONS.

We have thus taken a view of the history of St. Andrew: we now proceed to such reflexions as the history may suggest for our improvement.

Andrew, the first disciple of Christ, the first person who is recorded as having been brought to a knowledge and confession of the Saviour, had been in the first place a disciple of John the Baptist. This concurrence of incidents may be well deemed to have proceeded from the special providence of God. It shews the wisdom of God, in that "the messenger" was not sent in vain to "prepare the way of the Lord." It shews the efficacy of that moral discipline, which was taught in the school of the Baptist, namely, that the practice of repent ance, and the "bringing forth of fruits meet for repentance," are an admirable introduction to Christian faith. Moreover it shews the connexion between the Mosaical and the Christian dispensations, thus associated by this interme diate link; forasmuch as he, who was in future to be devoted to the great Prophet of the Gospel, was introduced to his service by the last prophet under the Law.

* Mal. iii. 1. Mark i. 2.

To this first disciple Jesus was at once made known by the Baptist as "the Lamb of God;" "the Lamb of God, which taketh away the sin of the world." What was this but for him to be made known under the notion of an expiatory sacrifice for human sins? Neither the Baptist, who used the language, nor the disciple who heard it, could have understood it in any other sense, inured as their minds were to the provisions of the Levitical law, and to the daily offerings of the altar founded thereupon. Besides, such language, thus understood, was quite at harmony with the customary preaching of the Baptist. He" preached the baptism of repentance for the remission of sins;" and he now specified the manner in which repented sins were to be forgiven. Let the idea, under which Jesus was set before the eyes of this his first disciple, never be absent from ours! Let us never fail to behold him, as "the Lamb of God, which taketh away the sin of the world!" or, as the Evangelist St. John illustrates the expression of the Baptist, as "the propitiation for our sins: and not for our's only, but also for the sins of the whole world y!"

Andrew, thus apprized of the person of Jesus,

1 John ii. 2.

followed him for the purpose of learning his dwelling, and of being admitted to his acquaintance and conversation. Jesus perceived his purpose, and invited and admitted him to his dwelling, and suffered him and his companion to" abide with him that day." What an encouragement to us to do as Andrew did! When did any one follow Jesus, and not receive encouragement to go on? When did any one seek him, and not find him?

Let us

When did any one inquire for his abode, and fail of being received into it, and treated with kindness greater than he could either desire or deserve? not forget to follow him continually, and to seek him where even now he at all times vouchsafes to dwell, and whither he perpetually invites us to dwell with him, in his own house, in the services of his ministers, in the preaching of his word, in the administration of his sacraments, in the graces and virtues of a sober, righteous, and godly life; and we shall not fail of finding him, of being admitted into his presence, and of enjoying his communion and

converse.

When Andrew had thus discovered the Saviour, and been received into his abode, did he conceal the discovery in his own breast, and enjoy it in selfish solitude and abstraction? Surely not. He imparted it to his brother

without delay. "We have found the Messiah,' 39 said he to Simon; " and he brought him to Jesus." True piety, as well as true benevolence, is of a communicative nature: the bless ings, the delight, which it experiences itself, it is desirous of dispensing to others. Enjoy. ing, as it does enjoy, the light of God's countenance shining upon its own tabernacle, it feels additional pleasure in believing that others› are as highly favoured and as happy as itself. It rejoices on its own account; it rejoices also › with and for them that rejoice: and has a manifold return of thanks to make to God for: such a multiplication and extension of his goodness and glory. If Andrew exulted in having made discovery of the Messiah, who can question but that his exultation was heightened and increased by participating it with his brother? Let us not deem that the spiritual blessings which we enjoy, the religious knowledge which has been vouchsafed to us, have been bestowed for ourselves alone; what we have freely received of the knowledge of the Saviour and of the grace of God, let us freely give to others! Let us, like Andrew, bring our brethren also to Jesus, and cause them to be partakers of his fellowship, and to concur with us in acknowledging God's mercy and in uttering forth his praise!

It is remarkable that Andrew, in announcing to his brother his recent joyful discovery, describes Jesus by a different term from that under which he had received a description of him from the Baptist. "We have found the Messias;" the Evangelist adds, "which is, being interpreted, the Christ," or the anointed: specially, in this application of the name, the anointed of God; the promised Saviour; anointed to the high offices of Prophet, Priest, and King of God's redeemed. In this capacity again, let us not fail to acknowledge the object of Andrew's faith: nor let us fail to remember, that he, who in the language of Andrew to Peter is the Messias or the Christ, is likewise in the language of Peter himself" the Christ, the Son of the living God";" consubstantial with God, the co-eternal Son of the eternal Father.

Andrew, having become a disciple of Christ, returned nevertheless to his ordinary occupation, and was diligently employed in the duties of it, when he was afterwards called to be a constant attendant upon our Lord. Idleness in the proper duties of our station and profession in life is no recommendation of us to God's notice and favour. The disciple of Christ is

z Matt. xvi. 16.

C