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on our own things but also on the things of others. This was the mind of Christ. When he was rich, for our sakes he became poor. And the glorified who are now with him, and have drunk fully into his spirit, would be all ready were it the will of God, to leave their ecstasies, and come down again and live in this vale of tears year after year, to serve the cause of the Redeemer, and to promote the salvation of mankind.

We see also that Paul was conscious of his usefulness. Ignorance is not necessary to humility; much less affectation. A man need not deny his abilities, or acceptance, or success, though he ought to acknowledge from whom they come, and on whom they depend. A mother may have a lowly mind, and yet feel that her life is of importance to her rising charge, and the feeling is even a duty. A minister may be willing to enter into his rest, yet be more than reconciled to life, when he sees that many hang upon his lips who may be saved or comforted by him; and it would be folly in him not to be aware that he is a blessing. Paul said, "I am nothing" and so he was absolutely-but not comparatively and relatively. Am not I, says he, an Apostle? "Have I not seen Christ ?" "By the grace of God I am what I am; not I, but the grace of God which was with me;" but, adds he, "I laboured more abundantly than they all." And he here makes no scruple to say, that the welfare of the Philippians and others depended upon his abiding in the flesh.

But wherein did he reckon upon being serviceable? Not only in the conversion of sinners, but in helping them much who had believed through grace-"For your furtherance and joy of faith." This is worthy of notice. It shows the importance of faith. Paul considered this every thing-not to the exclusion of holiness, morality, and good works; but as to the production of them, and their support and their increase. He knew that as faith prevailed, every thing in the divine life would prosper.

Some say there is no growth in grace. But the Apostles prayed, "Lord, increase our faith." The faith of the Thessalonians "grew exceedingly." And Paul was concerned for "the furtherance" of the faith of his beloved Philippians-that is, that it might be more clear in its views, more firm in its principles, more powerful in its influence, more appropriating in its confidence. He also wished not only for their furtherance, but "joy of faith." This joy they would constantly need; and it would be their strength. Jesus is the source of it, but faith is the medium. He is the well of salvation, but faith draws the water-"In whom, believing, we rejoice with joy unspeakable, and full of glory"-We are "filled with all joy and peace in believing."

Such was Paul! He was once a blasphemer, a persecutor, and injurious, and abhorred the worthy Name by which we are called: but he obtained mercy and the grace of our Lord Jesus Christ was exceeding abundant to him-ward in faith and love, which are in Christ Jesus. So that he could now say, "for me to live is Christ, and to die is gain"-" Christ is all and in all." Is any thing too

hard for the Lord?

What an example is here! What zeal and yet what knowledge! What preparation for both worlds! What readiness to go! What

willingness to stay if there was any thing more for him to do or suffer!

"Behold the awful portrait, and admire.

Nor stop at wonder. Imitate and live"

MARCH 27.-"Am I in God's stead?"-Gen. xxx. 2.

WHAT Jacob here says to Rachel, every creature to which we address ourselves will sooner or later say to us: Am I in God's stead?" The doctrine we may derive from the words is this, No CREATURE CAN BE IN THE STEAD OF GOD. But let us explain the doctrine by some distinctions and concessions.

Though no creature can be in the stead of God, God can be in the stead of any creature. David therefore at Ziklag, when deprived of all his substance and his relations, "encouraged himself in the Lord his God." And the Church exclaims, "Although the fig-tree shall not blossom, neither shall fruit be in the vine; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation."

The sun may enable a man to dispense with a lamp, but the lamp cannot supersede the sun. The fountain is necessary to the stream, but not the stream to the fountain.

Though no creature can be in the stead of God to us, one creature may be in the stead of another creature. A minister may more than fill the void made by the removal of his predecessor, and may possess a double portion of his spirit. A child may be deprived of a father, and some kind patron may take him up, and educate him, and place him abroad in life, and fully repair his loss. A husband may seem inconsolable when deprived of the desire of his eyes; but soon after, another soft hand may wipe away his tears. One relation seems much more irreparable; it is that of a mother. Yet we ought not to indulge in general and indiscriminate reflections. There are mothers-in-law who are mothers in kindness; and stepmothers that is-those who step into the place of real mothers, who fulfil the duties of the office, and are mothers indeed—and such can never be too much commended and praised.

Though no creature can be in God's stead, a creature may be in God's hand. He may be God's instrument, but cannot be his substitute. The instrumentality that God employs differs much from the instrumentality which men employ. Men employ instruments from necessity, God employs them from choice. Men employ them from weakness, God employs them from wisdom. Men depend upon their instruments, God's instruments depend upon him. They are no more than he is pleased to make them. How then can they fill his place? They are nothing without his agency. "Who then is Paul, and who is Apollos, but ministers by whom believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase." The truth of this doctrine it would be easy to exemplify. Can any be in God's stead as a creator? This is Jacob's immediate aim in his reply-am I in God's stead, who hath withholden from thee

ye

the fruit of the womb? He is the sole author of existence; the former of our bodies; the father of our spirits; and by this he has an infinite distinction from all creatures-they are made, and he is the maker. Who can be in God's stead as a preserver? It is in him alone we live and move, as well as have our being. If preservation be not a continued creation, it is a continued agency. Were he to suspend his upholding influence for a moment, we should relapse into nothing. Can any be in God's stead as a redeemer? Who but he could say, deliver from going down into the pit, I have found a ransom. He alone who required the sacrifice, could provide the lamb for a burnt-offering. He made him to be sin for us who knew no sin, that we might be made the righteousness of God in him. "Beside me there is no Saviour." Who can be in God's stead as a teacher? "Who teaches like him?" We are not only in darkness but blind-Who but he can give us eyes as well as light? We are not only ignorant but weak-Who but he can give us capacity as well as lessons? Who but he can bear with our infirmities? Who but he can make us wise unto salvation? Who can be in his stead as a sanctifier? Who but he can create in us a clean heart, and renew a right spirit within us? "This people,” says he, "have I formed for myself; they shall show forth my praise." Who can be in his stead as a comforter? Who can be a substitute for him in healing the broken in heart, and binding up all their wounds? Who can revive those who walk in the midst of trouble? Who can fill the valley of the shadow of death with joy unspeakable and full of glory?

Let us think of this fact, and be thankful that this only, this allsufficient Being is accessible; and allows and commands us to "take hold of his strength." Let us think of it in reference to creaturesLet us think of it in asking for them. They may appear desirable; they may be useful; but let us never suppose that we must obtain them in order to happiness. One thing only is needful; it is an interest in God. Let us think of it in possessing them, and say with Watts,

"To thee we owe our health and friends,
Our wealth and safe abode;

Thanks to thy name for meaner things,
But they are not my God."

Let us think of it in losing them. We are allowed to feel but not to despair. Yet what idolaters are we! and it appears when our gods are taken away. Oh! if I should lose such a preacher ! Oh! if that beloved connexion was removed-mine eye would no more see good. But the storm that carries away the stubble, does not destroy the estate. It was not a bad question the child addressed to her bereaved and weeping mother when she said, "Is God dead ?" How strange would some of our feelings appear if they were expressed in words! The meaning of many a murmur, and many a groan is, I have nothing-but God himself left! Yet what did David think of this? "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth: but God is the strength of my heart and my portion for ever."

MARCH 28.-"Gentleness."--Gal. v. 22.

PAUL here speaks of gentleness, not as a natural temper, but as "the fruit of the Spirit." James also considers it as an attribute and character of inspired religion: "The wisdom that is from above is gentle." This is surely recommendation enough to induce us to make it the object of devout attention. Gentleness is very distinguishable from weakness of mind, and the fawning of flattery. It requires us to give up no truth, to abandon no duty. Principle and consistency are not only compatible with it, but necessary to it. Lead is too soft as well as too worthless to be stamped into coin and currency. You cannot polish a sponge, or a fungus; solid bodies only can admit the process; and the firmer they are, the better will they shine. But gentleness must exclude arrogance, insolence, violence, harshness, rudeness, and every thing offensive and painful that can be avoided with integrity and rectitude. There is an artificial mildness, and a studied softness of manners learned in the school of the world, that often covers baseness and ill-nature, and envy and hatred. But a Christian is to be an Israelite indeed in whom is no guile. He is to be in reality what others are in appearance and pretence: he is from inward dísposition naturally to exemplify what others from education or custom put on. And how lovely and engaging is that unaffected civility, that courtesy which springs freely from the state of the mind and heart under the renewing influence of divine grace! He that in these things serveth Christ is acceptable to God and approved of men. It recommends his religion by adorning it, and gives him a thousand beneficial influences in dealing with his fellow-creatures. A man may wait even years before he has an opportunity for acts of high beneficence and extensive usefulness; but he can exercise gentleness every day and every hour; and contribute to the advantage and happiness of all that are about him. And does he not thereby equally befriend himself? Does it not preserve calmness and sunshine within? And are not all the mild and kind affections conducive even to the health of the body?

Let us therefore cultivate this gentleness. Let it enter our habits, and spread through our whole behaviour. Let it constantly actuate our temper, and regulate our speech. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from us with all malice, and let us be kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven us. Let us in all our religious concerns remember that the wrath of man worketh not the righteousness of God. The servant of the Lord must not strive, but be patient towards all men; in meekness instructing those that oppose themselves. The way to convince another is not to affront, and insult, and provoke him, and drive him to resistance; but to show him that you love him, and are only concerned to do him good. Some have no sooner expressed their belief that a man can receive nothing unless it be given him from above, than they condemn and reproach him for a destitution, which, according to them, is not his guilt but his misfortune! Is a brother overtaken in a fault? Let us restore such an one in the spirit of meekness, considering ourselves lest we also be tempted. Have we occa

sion to reprove? Let us remember what was said of Leighton-He rebuked faults with such kindness and mildness that they were never repeated, not because the reproved were afraid, but ashamed to repeat them. As much as lieth in us let us live peaceably with all men ; and resolve to act upon the lesson we teach our infants

"I'll not easily offend,

Nor be easily offended;
What's amiss I'll strive to mend,

And endure what can't be mended."

And ye fathers provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. And ye masters, forbear threatening, knowing that your master also is in heaven, and that there is no respect of persons with him. Gentleness indeed must peculiarly appear in our treatment of those who are placed under us. It is one of Lavater's aphorisms on man, and will, we are persuaded, be found without exception true-“If without living with him, or studying him, you would know a man at once, observe how he acts and speaks towards his inferiors." Towards his superiors and his equals he is guarded, but with his inferiors he is open and free-and if with them he assumes airs, and commands harshly, and answers roughly; if he swaggers, scolds, and threatens; if he tries to inspire fear rather than to gain love he has a tyrannical and a villanous heart. A common observer would say he is no gentleman; every thing in the Gospel says he is no Christian.

MARCH 29.-"Behold, thy servants are ready to do whatsoever my lord the king shall appoint."-2 Sam. xv. 15.

THIS was said on the trying emergency when he was about to leave Jerusalem, to escape from the vile rebellion of Absalom. And it was well said. And it shows us what little reason David had to complain, all men are liars. With a few exceptions, no one ever had more attached and devoted adherents than he.

There is no spiritual meaning in the words. They intend no more than they express. But who can help thinking with what propriety they may be adopted by Christians, and addressed to Christ? He is their Lord and King. They profess to be his servants. He has the appointment of their work. And they should be ready to do his will without partiality as well as without hypocrisy"Behold, thy servants are ready to do whatsoever my Lord the King shall appoint."

This is our reasonable service: and four things should excite, sustain, and increase this readiness.

First, the consciousness of our obligations to him. How much do we owe him! What has he not done for us? and in a way the most expensive to himself? He was rich, and for our sakes he became poor

"He sunk beneath our heavy woes,

To raise us to his throne:

There's not gift his hand bestowe,
But cost his heart a groan."

We can never discharge our obligations to a love that passeth knowledge. But we should be deeply sensible of them; and hold

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