January 10

JANUARY 10.—“He is not far from every one of us.”—Acts 17:27.

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-seat. 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

Here females excel. There is a tenderness and a delicacy in their doings which men can rarely reach or exemplify. So would it be with angels if they were incarnate, and lived among us. How gentle would be the manner of their beneficence! They now bear us up in their hands, lest we dash our foot against a stone: but it is so softly, that we are not suffered to be conscious of it. But the Lord of all! how He bows down his ear, and hearkens to all our tales of distress, and gives to all liberally, and upbraideth not—

Secondly—in teaching us. We usually think only of ability in a teacher; but temper and patience are equally necessary. Without gentleness, the pupil, especially if sensible of his defects, will feel either confusion or despondency. But who could ever bear with a scholar as Christ the great Teacher bears with us? With what long-sufferings does He endure our dulnesses and mistakes! What various expedients does He employ! How often does He repeat the lesson; year after year; line upon line; precept upon precept! Thirdly—in chastising us. He corrects us in measure. He stayeth His rough wind in the day of the east wind. "He will not always chide; neither will He keep His anger for ever. Like as a father pitieth his children, so the Lord pitieth them that fear Him. For He knoweth our frame; He remembreth that we are dust." Fourthly—in employing us!

"And will no heavy loads impose Beyond the strength that He bestows."

He "will spare them as a man spareth his own son that serveth him."

Let us not abuse his gentleness—nothing would be more vile, and odious, and provoking. But let us improve it by losing every thing like dread and slavishness in dealing with Him; by confiding in Him: and admiring Him; and following Him—till we are changed into the same image, from glory to glory, as by the Spirit of the Lord.

JANUARY 16.—"My soul followeth hard after thee: thy right hand upholdeth me."—Psalms 63:8.

HERE are two acknowledgments, dissimilar in their expression; but the second relieves the first—and the first is as evidential of godliness as the second. There are many that say, Who will show me any good? and follow hard after the lusts of the flesh, the lusts of the eye, and the pride of life. But who says, "Where is God my maker, that giveth songs in the night?" Who "stirreth up himself to take hold of God?" Yet there always have been such, and the number is now increasing, whose souls follow hard after Him. But it may seem strange that this should have been the case with David. Few ever succeeded in life like him. He rose from great obscurity into splendour, and affluence, and power; and was even seated upon a throne, judging the twelve tribes of Israel. What, some might be ready to say, what can the indulged mortal hope and wish for more? Yet he prays to be delivered from men of the world, who have their portion in this life; and exclaims, "As for me, I will behold thy face in righteousness: I shall be satisfied when I awake