the law is the knowledge of sin," not the means of deliverance from the power or punishment of sin. And by the rending of the veil at the time of our Saviour's death,2 it appears to have been signified that a way was henceforth opened to the penitent unto life eternal, even by the blood of Jesus Christ. Thus we are taught that cometh unto the Father" but by the one great Mediator. And we are exhorted to have "boldness to enter into the holiest by the blood of Jesus; by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh."

66 no man

Let us then renounce from our very hearts all trust and dependence on our own merits, or on any outward forms and observances, as if they were in any real sense the way of access unto God. Saying with the Psalmist, "Thou wilt show me the path of life," let us depend simply on the power of Christ to raise our bodies from the dead, as well as now to quicken our souls to the life of righteous

ness.

1 Rom. iii. 20.

2 Matt. xxvii. 51.

8 Ps. xvi. 11.

"Watch therefore: for ye know not what hour your Lord doth come.

But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready for in such an hour as ye think not the Son of man cometh."-Matt. xxiv. 42-44.-See also 1 Thess. v.; 2 Pet. iii. 10; Rev. iii. 3; xvi. 15.

:

THAT grace which bringeth good out of evil, has caused a lesson of holy admonition to spring even out of the craft of such as break God's law for the sake of dishonest gain. A thief gives no notice when he will come, but awaits the hour when we are least on our guard, and when the world is buried in sleep. If the householder knew at what hour the thief would come, he would watch, and would not suffer him to break open his house.' He who has reason to expect some secret plunderer, but

1 Luke xii. 39.

H

cannot tell whether he will come at the beginning, or in the middle, or at the end of the night, stands continually on the watch, that he may not be taken by surprise.

And thus has my gracious Saviour reminded me that I should always be on the watch, and hold myself ready for His coming. I know that He will surely come, and know not the hour when He cometh. I know also that my time must come to die, and know not how soon the day of my death may overtake me. How fearful is the thought of being taken by surprise, and of being found unprepared for the one event or the other! my sins unrepented of; my heart unsanctified; my Saviour unsought; no treasure laid up in Heaven; no progress made in the work which God has given me to do on earth! How unspeakably foolish were those virgins who, having no oil in their lamps,' gave way to slumber before they were provided with what they would need at the Bridegroom's coming!

Let

Let me watch lest that cry should take me by surprise, "Behold, the Bridegroom cometh!" and lest I should see His train pass by in joyful readiness, and with the voice of joy and melody, while I should be hindered from joining it for ever. me watch against sloth, and surfeiting, and carnal security, and all the temptations of the evil one. Let me watch over my heart and conscience, over my tongue, and over all my ways. Let me watch for opportunities of doing and receiving good; for the coming of Christ and the day of judgment. time of affliction let me watch that I be not discontented, but may improve the chastisement to the purposes for which it is sent; and in time of prosperity, that I be not lifted up with pride, nor

1 Matt. XXV.

In

trust in uncertain riches. In every duty let me watch that it be done faithfully and heartily, as if it were the very last work which I had to do; and in time of recreation and ease, that I may not be drawn aside from duty by the love of pleasure. Still let me remember my Saviour's solemn word, "Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame."

XLII. THE REFLECTION FROM THE WATER.

"As in water face answereth to face, so the heart of man to man.". Prov. xxvii. 19.-See also Acts xv. 9; Rom. iii. 22-30.

THERE is not a ripple on the bosom of yonder lake. It is like a sheet of the purest and clearest glass, and reflects as faithfully as a mirror the surrounding hills and forests. The rocky mountain is seen on

the unruffled water, with all its various hues of lichen, moss, and foliage, and with every shadow that is cast either by the passing clouds, or by such projecting crags as catch more brightly the rays of the declining sun. The vessels that are moored along the shore are pencilled with faultless exactness on the bosom of the lake; and we see the cattle browsing on the tender shoots as clearly in the water as when we catch sight of them on the shore.

God has taught us that the heart of one man resembles the heart of another, as truly as the picture in the water resembles the surrounding scene. "As in water face answereth to face, so the heart of man to man." This does not mean that the tastes and principles of men are not in fact greatly modified by difference of age, character, education, or condition in life; but it means that we may be greatly helped in the knowledge of our own hearts by witnessing the faults of others; and in ministering to the happiness of others, by observing what we ourselves want or wish for.

1

There is by nature in all hearts the same enmity against God; the same love of present and sensual things; the same disinclination to self-denial; the same self-esteem and love of pre-eminence. In short, there are in all hearts the seeds of that same evil plant, which, if left to grow unchecked, will bear the bitter fruits of the various works of the flesh. All are by nature disposed to plume themselves upon their own fancied superiority, and are averse from the humbling doctrines of the Bible and spiritual religion.

And as all hearts are thus naturally alike, so also the great remedies which God has provided for our restoration are equally suitable to all. The atone

Rom. viii. 7, 8.