January 27

and be either too candid or too severe. Did not Doddridge err in the former, and Toplady in the latter? Some carry the tenderness of conscience into weakness; and some its allowances into licentiousness. Some are too exclusively for privilege; and others for duty: but faith and works have both their claims in the Gospel; and from the Saviour's side came there out blood and water.

Fourthly—get as many as you can to accompany you. How can you bear to see the destruction of your kindred? Begin therefore with your relations, as Moses addressed Hobah: "We are journeying unto the place of which the Lord said, I will give it you: come thou with us, and we will do thee good: for the Lord hath spoken good concerning Israel." But extend your concern, and, as you have opportunity, say to all, and let your temper and life enforce the invitation: "O taste and see that the Lord is good; blessed is the man that trusteth in him." Many in families and neighbourhoods have begun alone—for we are not to wait for others; but after awhile their prayers and endeavours have been crowned with success; and those who neglected or even opposed them before, have taken sweet counsel together, and walked to the house of God in company with them. And to be the instrument of winning one soul! "There is joy in the presence of the angels of God over one sinner that repenteth!"

Fifthly—go on your way rejoicing. So did the eunuch after Philip had preached unto him Jesus. And what source of joy had he, which is not open to you? You may indeed reckon upon difficulties and trials; but the Lord of the way hath said, "Thy shoes shall be iron and brass, and as thy days so shall thy strength be." "My grace is sufficient for thee." "I will never leave thee, nor forsake thee."

Finally—think much of the end; "the end of your faith;" "the end, everlasting life." Who can describe or conceive the blessedness and the glory that await you! And the attainment is sure and near! A few more paces, and your Father's house will appear in view—

"Soon shall you hear Him say, Ye blessed children come: Soon will He call you hence away, And take his pilgrims home."

JANUARY 27.—"Ye are of God, little children, and have overcome them; because greater is He that is in you, than he that is in the world."—1 John 4:4.

How desirable was it to inform them of their relation to God—"Ye are of God, little children." So in a sense are all: for he made us, and not we ourselves. As men, we are his people, and the sheep of his pasture. He clothed us with skin and flesh, and fenced us with bones and sinews: and he not only framed our bodies, but formed our spirits within us. But there is something more peculiar in the relation here spoken of. Believers are of God, not only as they are creatures of his power and providence, but as they are the subjects of his grace. They are of him, not only by formation, but renovation also. This people, says he, have I formed for myself. They are his workmanship. They are new creatures: they have a new

being, a new heart, a new life; all things are become new—and in all this they are of God—"Born not of blood, nor of the will of the flesh, nor of the will of man, but of God."

How encouraging was it to announce their victory—"and ye have overcome them." They had not only resisted and withstood, but had vanquished. How was this? Were their foes all slain? Had they taken off the helmet and sheathed the sword? Had they left the field, and were they now returning home with songs of triumph? Do not Christians find the spiritual life a warfare to the last? And as long as they continue here, are they not armed? Are they not engaged? And yet John speaks as if the warfare were achieved. The reason is, because it is partially accomplished. They have fought and gained many a battle; and have said, "Hitherto hath the Lord helped me." And the remainder of the conquest is sure. Now where there is certainty, the future is spoken of in Scripture as if it were past. Thus Isaiah, ages before the incarnation of the Messiah, said, "Unto us a Child is born; unto us a Son is given!" Well, therefore, may the believer say, "Thanks be unto God, who giveth us the victory:" "Yea, in all these things we are more than conquerors."

How wise was it to remind them of the cause of their success—"Because greater is He that is in you, than he that is in the world." It was not owing to themselves—they were not greater—yea, they were nothing to their enemies. But if they were nothing to their enemies, their enemies were nothing to their Friend and Keeper. The chief of them, the prince of this world, the god of this world, is nothing to the Lord of all, who is for them, and nigh unto them, and in them, in all that they call upon him for—If the one is mighty, the other is Almighty. He is therefore not only greater, but infinitely greater: and not only greater in himself, but greater in his agency—greater in his residence—greater in his subjects. He produces in them principles more powerful than any of the principles which their enemies would maintain, though they have the advantage of an earlier being, and derive aid from every thing around us. How else would they ever have obtained possession of the heart? "When a strong man, armed, keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils." And how else could they retain the possession, when every effort will be made by the mortified foe to recover his former sway? But truth is stronger than error: grace is above nature; and the Spirit of the living God, that dwelleth in his people, can easily subdue the spirit that now worketh in the children of disobedience.

Let this regulate your gratitude. You have seen many fall, who once seemed much more likely to stand in the evil day than yourselves—but here you are: and though, from the time you commenced your religious course, you have been constantly opposed by all the powers of darkness, your heart has not turned back, neither have your steps declined from his ways. To whose name are you to give glory? You have often said, "I shall one day perish:" and you would have perished long ago, had you been left to yourself—But here is the secret—"Ye are of God, little children, and have over-

come them: because greater is He that is in you, than he that is in the world."

The same truth that accounts for your standing as to the past, will show what you have to rely upon as to the future. If the one demands your praise, the other justifies your confidence. When you look forward, you feel your need of strong consolation; and there is enough to inspire it. Renounce self-dependence; but be strong in the Lord, and in the power of his might. Look to his grace for your all-sufficiency; and you shall never be confounded. Every thing else may, yea, must give way—But "he that is born of God, overcometh the world." "Sin shall not have dominion over you; for ye are not under the law, but under grace." "The God of peace shall bruise Satan under your feet, shortly."

JANUARY 29.—"And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand."—Revelation 8:3, 4.

THE ablest expositors consider this angel as the Lord Jesus. There were two altars attached to the Jewish temple. But the altar here spoken of was not the altar of burnt-offering which stood in the inner court, but the altar which stood in the holy of holies, called the golden altar; and at which, the high priest, after he had sacrificed the victim, and sprinkled the blood, burnt incense, while the people were praying without. The censer was a small chafing-dish, filled with burning coals, upon which the high priest threw the rich perfume, whose fragrance then ascended in a cloud of odour, of a sweet smell, to God, who sat above upon the mercy-seat, between the cherubim. This was typical of the High Priest of our profession, who, having put away sin by the sacrifice of himself, entered into the holy place, not with the blood of bulls and of goats, but with his own blood; not to burn incense, but to make intercession for his people, while they are praying in this lower world. Four things are observable.

First, his people are saints. So they are called, not only here, but throughout the Scripture. The term is not confined to a few official and extraordinary characters. We affix the title to the immediate disciples of the Lord Jesus; and say, Saint Matthew and Saint John: but the Apostle inscribes several of his Epistles "to the Saints that are in Christ Jesus"—that is, the whole body of the Church. The name is therefore applicable to all real Christians. They are called to be Saints; called unto holiness; and holiness is not only the design, but the tendency of all their principles and privileges when properly understood. They are not saints by nature, but are made so by grace. And how does grace accomplish this work? It makes them saints, not by imputed holiness—there is no such phrase in the Bible, nor in the vocabulary of common sense. Nor by imputed by righteousness—this makes them righteous, and justifies them before God. But they are made holy by the operation of the Spirit of grace and truth. In consequence of which, there is a renovation of their nature, and a consecration of all they are, and all they have, to the service and glory of God.