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prophet in the same character, for he stood as a he came and sought fruit thereon, and found lamb that had been slain,' intimating that he did none. Then said he unto the dresser of his vine. so in the capacity of an intercessor, pleading his yard, Behold, these three years I came seeking own atoning death. Well therefore might the fruit on this fig-tree and found none; cut it down; apostle infer, This man, because he continueth why cumbereth it the ground? And he answerever, hath an unchangeable priesthood.' ing said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it. And if it bear fruit, well, and if not, then after that thou shalt cut it down.' All this indulgence was granted, these advantages conferred, but in vain, the nation persevered in unbelief, and resisted the ministry of the Son of God, till at length he proceeded reluctantly but determinedly, to pronounce its doom: 'O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold your house is left unto you desolate, and verily I say unto you, Ye shall not see me till ye shall say, Blessed is he that cometh in the name of the Lord.' The threatened destruction soon followed, Jerusalem was laid on heaps, the temple was consumed to ashes, the nation was scattered abroad, they have ever since been a people robbed and spoiled, and are

3. And he continueth,' 'ever liveth,' for the very purpose of maintaining his intercession. To this was he set apart in the councils of eternity. For this was he anointed by the Holy Spirit in the fullness of time. And in this does he delight himself in the courts of heaven above. He is occupied in preparing his people upon earth for their removal thence, and in receiving them to his own rest when their work is finished here. On earth he gives them of his Spirit, washes them in his blood, guides their steps, sustains their labours, and presents their prayers; in heaven he carries them to the throne, acquaints them with its holy habitations, unfolds the purposes and plans of God, and rejoices in their unbroken praises. To each believer does he bend his attention as though there were not another in heaven or earth but he, and on all he waits as though no one needed his special care. He sympathizes with each and with all, and proves himself a friend that sticketh closer than a brother.

'He who for men their surety stood,
And pour'd on earth his precious blood,
Pursues in heav'n his mighty plan,
The Saviour and the friend of man.

'Our fellow-suff'rer yet retains
A fellow-feeling of our pains;
And still remembers in the skies
His tears, his agonies, and cries.'

SIXTH DAY.-EVENING.

'Lord, let it alone this year also,' Luke xiii. 8. THIS language was originally employed with reference to the Jewish nation and their privileges. They had long been the favoured people of the Lord, the Son of God himself at length came among them, he had sent out instructors among them, but they rejected both him and them. By their unbelief and obstinacy they greatly provoked Jehovah, and he threatened to withdraw their opportunities. The time was fast approaching when they would bring upon themselves swift destruction. But the merciful and forbearing Saviour first admonished them. And to administer his reproof, and give them warning in the least offensive form, he uttered his instructions in the form of a parable. A certain man had a fig-tree planted in his vineyard, and

a standing testimony to the destruction awaiting all who abuse their privileges.

What a lesson is here to the nations professing Christianity! They are now enjoying the national privileges which the Jews forfeited by their unbelief. But they hold them on the same terms, by the same tenure, even that they shall improve them. Because of unbelief they were broken off, and thou standest by faith. Be not highminded but fear. For if God spared not the natural branches, take heed lest he also spare not thee.' If ever there was a time when this warning seems to be necessary, it is now. National religion has become a term of reproach with many. The nations are letting go many sound principles to which they once adhered. May the Lord have mercy upon Britain, and not suffer her to forsake the national allegiance which she owes to Jesus. Let her take hold of his truth with a firmer grasp, or, great, glorious, and free, though she be, the time may come when she shall not be known among the nations.

What a lesson is here to the professing churches of Christ! The Jewish church and nation were both alike unfaithful to their opportunities, and they perished in one common destruction. Nor does the Jewish church afford the only warning. Let us call to mind the seven churches of Asia. They were plainly threatened that unless they repented their candlestick should be removed. But they repented not, they filled up the cup of unbelief and sin, the divine forbearance would

endure no longer, the little light that remained | ful in all his house, as a servant.'-'Christ as a was soon extinguished, the crescent of an impostor was hoisted where the cross once floated in triumph, and the desolations of many generations now proclaim the consequence of abused and neglected privileges.

Son over his own house, whose house are we.’— . 'That thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God.' It is not without good reason the appellation is so common. It is intended to express the character of the church, whose members are under one head, bound in love to a common father, loving one another as the children of one family, and having a common dwelling-place, both in this world and the next. Even death does not break the union that binds them together. Of whom the whole family in heaven and earth is named,' is the description of inspiration. For although the church militant is yet far removed from the church triumphant, still have they a tender sympathy in one another. Daily are they becoming more assimilated, and soon shall the whole number be complete, and safe in heaven. Alas! that this unity should have so little distinguished the church in its history hitherto. It has rather been as a house di

What a lesson is here to every Christian congregation! We are blessed with our sabbaths, our sanctuaries, and our sermons. But how are these improved. Is the sabbath our delight, holy unto the Lord, and honourable? Is the sanctuary our refuge, of which we devoutly say, How amiable are thy tabernacles? Are our sermons accompanied with the demonstration of the Spirit, and of power? Are men convinced of sin, and of righteousness, and of judgment? If so, well. If not, God may soon be provoked to deprive us of our means of grace. Our teachers may be removed from our eyes, our sanctuaries closed, or a mere dead service performed there, and our sabbaths overrun with desecrations, till they can scarcely be distinguished from any other day. Alas! alas! How far is this the case already.vided against itself. Hence has it not stood as it Let us consider our ways. The revival of religion in the land must begin with the churches. Let us inquire what can be done to stay impending judgments.

might against the assaults of the wicked one, and its dissensions have been no small hindrance to its progress. May the prayer of Christ speedily be answered: 'that they all may be one, as thou Father art in me and I in thee; that they also may be one in us, that the world may believe that thou hast sent me.'

"Over this house of God we have an High Priest.' This is Jesus, the Son of God, who in the character of an high priest has taken the care and oversight of the church. And how faithfully does he sustain the offices of that high and holy

There is a solemn lesson here to every individual. Our opportunities are still many. We have the word of God in our hands, and his ear is open unto our cry. Opportunities of doing and receiving good are presented on every hand. Much is given to us, and much shall be required. Ah! what fruit are we bringing forth? Is the good seed that is sown amongst us bringing forth, some thirty, some sixty, some an hundred-relation. The apostle Paul elsewhere says of fold? Surely this may reasonably be expected by the Lord of the vineyard. He cometh seeking fruit, even repentance, and faith, and holiness. If he find it not he will pour forth his judgments. Our blessings may be withdrawn from us, or we may be removed from them. Let us kiss the Son lest he be angry, and we perish from the way when his wrath is kindled but a little. Blessed are all they that put their trust in him.' When the Lord cometh may he find us watching!

SEVENTH DAY.-MORNING.

'Having an high priest over the house of God, let us draw near with a true heart, in full assurance of faith,' Heb. x. 21, 22.

'THE house of God' is a common appellation for the church, in the scriptures. Moses was faith

him, 'we have a great High Priest that is passed into the heavens, Jesus the Son of God.-We have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin.' Greatness and mercy are the features of his character. So great, that nothing is beyond his power. So merciful, that there is no creature beneath his notice. O! what it is to possess the sympathy of such a Being. He condescends to discharge towards his church all the duties of the office he sustains. Is it the duty of a priest to offer sacrifice? He offered up himself, he gave his soul an offering for sin, himself the priest, the altar, and the sacrifice. Does it belong to the priest to offer intercession? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.' 'He is able to save them to the uttermost, that come unto God by him, seeing he

ever liveth to make intercession for them.' Did every approach and say, 'Let us come boldly unto the high priest bless the people? As he ascended the throne of grace, that we may obtain mercy, he lifted up his hands and blessed his followers, and find grace to help in time of need.' What a in that attitude he remains, and he was seen by ground, what a warrant, what an encouragement the prophet in glory, pleading his sacrifice, and to faith! A throne of grace! Come boldly! dispensing gifts to men. He is an High Priest Obtain mercy! Find grace! Surely it is not unfor ever, after the order of Melchizedeck.'-'The reasonable to exercise the assurance of faith. same yesterday, to-day, and for ever."

'Let us then draw near.' O yes, we may now draw near to God. We may 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.' Appearing in his name, we shall be accepted for his sake. 'Christ being come an High Priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building, neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us.' We may draw near for Christ is there, heaven is sprinkled with his blood, it is perfumed with the incense of his intercession, he will appear our friend, our elder brother, and we need not fear to come even to the throne. O! how we live beneath our privileges, standing afar off when we should draw nigh.

'In ev'ry pang that rends the heart,
The Man of sorrows had a part;
He sympathizes with our grief,
And to the sufferer sends relief.
With boldness, therefore, at the throne,
Let us make all our sorrows known;
And ask the aids of heav'nly pow'r
To help us in the evil hour.'

SEVENTH DAY.-EVENING.

'That men ought always to pray, and not to faint, Luke xviii. 1.

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THERE is great danger of men fainting in prayer, and therefore are the exhortations of Christ on this subject most seasonable and sustaining. How much instruction is conveyed in these few words, Men ought to pray!' Prayer is natural-a duty, a privilege. It arises out of the relation But let us beware that we draw near 'with a in which we stand to God as his dependent true heart.' No insincerity must be allowed in creatures, but especially is its obligation inthat approach. 'God is a Spirit, and they that creased, and its benefit required by our sinful worship him must worship him in spirit and condition. Men ought always to pray.' In all in truth.' We have to do with him who situations and at all times is it needful and bindsearcheth the hearts, and trieth the reins of the ing. The habit of prayer should be diligently children of men. And it becometh us to say and cultivated, that, as the apostle enjoins, we may feel like David, 'if I regard iniquity in my heart'pray without ceasing.' Every event and every the Lord will not hear me.' What we ask we circumstance should remind us of God, bring us must honestly desire to obtain; what we vow to him, and lead us to seek his direction, or we must be careful to pay; what we profess we praise his goodness. And we should be on our must take care that we feel. Let us not draw guard against neglecting prayer, knowing, as we near with the mouth, and honour him with the are here warned, that there is great danger of lip, while the heart is far from him. Let us re- fainting. member all things are naked and opened unto the eyes of him with whom we have to do. For when the apostle saw the High Priest in his heavenly glory 'his eyes were as a flame of fire, and his feet like unto fine brass, as if they burned in a furnace, and his voice as the sound of many waters.'

Still, if we draw near with a true heart, we may also come 'in full assurance of faith.' On his word we may confidently rely, his promises we may assuredly believe, his merits we may boldly plead, and in his name we may fearlessly confide. Whatsoever we ask, believing, we shall receive. The more we trust in him the more we honour him. We may encourage our souls in

This danger partly arises out of the nature of prayer. It is a simple, spiritual exercise-the communion of the soul with God. But this is an exercise very distasteful to men. Hence the constant inclination to turn it into a mere ceremony. To say prayers is easy, to perform penances is easy, to endure pilgrimages is easy; but to pray is not easy, it requires a change of heart, the help of the Holy Spirit, constant watchfulness over the heart, and an abiding sense of eternal things upon the mind.

Besides, God is pleased often to delay apparent answers to prayer. Even where it is most sincere this may be the case. Let us remember how Christ treated the woman of Canaan when

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she came to him to supplicate for the deliver- | ance of her daughter, who was grievously vexed with a devil. At first he seemed entirely indifferent to her entreaty, for he answered her not a word.' Even when his disciples took up her cause and became intercessors for her, being annoyed by her importunity, he alleged she had no claim on his mission, as he had been sent only to the lost sheep of the house of Israel' Not yet discouraged, she drew still nearer, and worshipping him, said, Lord, help me.' But he seemed immovable, and replied, 'It is not meet to take the children's bread and cast it to the dogs. She had her answer, Truth, Lord, yet the dogs eat of the crumbs which fall from their master's table.' Not till then did he grant her request. He delayed he raised up apparent difficulties, and it would seem as if her request could not be granted. Was this unkindness in our Lord? None will say so. The issue justifies the delay. And this case is recorded for our instruction. God may delay to answer our prayers, but we should not therefore faint. There is a time to withhold, and a time to bestow. God knows what is best for us. Let us wait his pleasure, and not faint.

Or it may please God to answer our prayers in such a way as we do not expect, or which at the time we may not understand. We have an instructive example of this case in the history of the apostle Paul. A thorn in the flesh was given him, a messenger from satan to buffet him.' Although we cannot tell what this was, yet we know it was some strong temptation. He betook himself to prayer as his only refuge. 'For this thing,' says he, 'I besought the Lord thrice, that it might depart from me.' Here also was delay, for he prayed once and again, apparently without an answer, and was obliged to urge his suit upon the Lord thrice. Nor was this all. For although an answer came, it was very different from what he desired and expected. The temptation was not withdrawn as he prayed it might be. The answer was, 'My grace is sufficient for thee.' The temptation was continued, but he obtained strength to bear it. And this he understood to be the answer, for he added, 'Most gladly therefore will I glory in mine infirmity, that the power of Christ may rest upon me.' Who does not justify the divine procedure, not only in the delay, but in the nature of the answer. Let us not limit the Holy One of Israel. He understands our case better than we do ourselves. And let us gratefully receive such answer as he may be pleased to give, and not faint.

Great good may arise to the suppliant both by the delay and by the answer being different from what he expected. It is well fitted to throw us back upon exercises of self-examination. Have our prayers been such as we should offer, or as God should answer? Is there anything in our life that proves a hindrance to our supplication, and which must be removed before a righteous God can answer it? Are there means which we have neglected to employ, and in the neglect of which it is presumption to expect that our prayers shall be heard? How good it were to engage in such reflections as these! In the happy results of them we might eventually find the answers to our prayer.

At the same time, such a delay is calculated and, no doubt, intended to exercise our faith. We must learn to trust God when we do not see the reasons of his conduct. How nobly is this grace manifested in Abraham! He had received the promise of a son, but how unlikely that it should ever be fulfilled, how long the trying delay, years after years passing by, and to all human apprehension the long-promised and much-cherished object growing more unlikely than before. But his faith in God sustained him. He had his hours of trial and seasons of darkness, and there were times when he was tempted to seek the fulfilment of the promise by unlawful means. But on the whole he clung to the hope set before him through all this dark night of disappointment, and his example is thus quoted by the apostle Paul, 'He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, and being fully persuaded that what he had promised, he was able also to perform.' Our business is to learn what God has promised, and in persevering prayer and labour to wait the time of his performance.

By this means the grace of patience will be much exercised and strengthened. We must not be in haste when God is not. We must submit ourselves and our ways to his government. It may be well to have our fond schemes crossed by his providence. We must learn to bear his will no less than to do his will. It is a wholesome lesson when we are taught that 'our strength is to sit still.' And it is a high attainment when we can say with all our hearts,Thy will be done.'

Let us pray thus, and in due season we shall be answered. Only let us be sure that what we ask is agreeable to the will of God, and sooner or later our request shall be granted. Let us remember the parable of the importunate widow,

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THERE is no Saviour but Christ. The lan-
guage of the scriptures is very strong and de-
cided. Neither is there salvation in any other
not in angels, nor in men, and they cannot con-
fer what they do not possess; those things essen-
tial to salvation are not within the compass of
their feeble powers and limited capacities. There
is no other name,' no other being or character so
constituted as to be capable of undertaking or
executing the salvation of sinners. Not under
heaven' and this is a large compass. 'Not
among men'-be their attainments what they
may, knowledge, or influence, or goodness, or
whatever else they may possess. It is manifest
the language of scripture is thus precise and
pointed, for the purpose of forcing men out of the
many refuges of lies to which they are apt to be-
take themselves, and of shutting them up to the
one only method of salvation which God has
provided.

vour of the self-righteousness of man, but the forms which they assume are almost as many as the persons who indulge them. But they are alike vain. Of them all may it be said, 'the bed is shorter than that a man can stretch himself on it, and the covering narrower than that he can wrap himself in it.' The hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.'

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Blessed be God, however, if there be only one Saviour, he is all-sufficient. If there be no other name that can prevail, it is all-prevalent. And what is his name? The Lord Jesus Christ. O! who can fathom this name! And what thoughts are suggested by these titles! The Lord! This name belongs to him, both by nature and by office. By nature he is Lord of all— by office all power has been given to him in heaven and in earth. He is the Lord of the conscience, moving it as he will; the Lord of life, bestowing and withholding it; the Lord of glory, to whom all praise belongs; the Lord of all, men below as well as the redeemed and angelic hosts above. Jesus! This is a name altogether taken from his office. He is called Jesus because he saves his people from their sins.' This is the design and purpose of his mission. For that end he came, and this he is ever engaged in accomplishing-saving men from the guilt of sin by washing them in the fountain of his blood, delivering them from its power by renewing their hearts in righteousness, and upholding them in the midst of duty and temptation by the grace of his Holy Spirit. Christ is also a term of office. It implies his appointment to the work of saving sinners, and includes his offices of prophet, priest, and king—as a prophet communicating instruction by his word and Spirit, as a priest reconciling sinners to God by his atoning blood, and as a king ruling the hearts of his people and restraining the rage of their enemies. What a Saviour! How complete in person and in work! Yet we are prone to distrust him. Even when the need of such a Saviour is in some measure felt, we are fearful to commit ourselves into his hand. His salvation is full and free, and these are man's great stumbling-blocks. He would prefer to be indebted to the Saviour only in part. He would like to pay some equivalent for redemption. But know, vain man, either Christ must be a whole Saviour or none. We must either be complete in him or have no interest in him at all. O! that man understood how in him 'God justifieth the ungodly.' This is the grand offence.

For how numerous are the vain devices of men! One trusts in his innocence-never having seen himself in the light of the divine law, nor having felt the condemnation which it pronounces upon sin. Another rests in an idea of his comparative purity others seeming to be much more depraved than himself—and not understanding that all men stand as sinners upon the common ground of guiltiness in the sight of God. Not a few are satisfied with their purposes of future reformation, not doubting but opportunity shall be given, and that when embraced all shall be well. A larger class are building their hope upon some vague expectation, that what is wanted in them will be supplied from the grace and righteousness of Christ. Many are proud of their attainments, and entertain no doubt that they shall be accepted and rewarded for them. Some are satisfied with notions of the divine mercy that float in their imaginations, without being able to say precisely what their hope is. And very many form no ideas upon the subject, are wholly engaged with the things of time and sense, or, if a serious thought betimes should visit them, they dismiss it with the idea that they are no worse than others, and must fare as well as they in the chances of eternity. So it is, notwithstanding the fullness, and plainness, and urgency of the gospel. Where men are at pains to form opinions, they are almost as various as their countenances. Something, indeed, they have in common, for all sa- borne.

Yet if we would be saved it must be In that testimony we must acquiesce,

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