perfectly acquainted with the mechanism of our physical constitution, and especially with the boundaries and contents of body and mind; for we are fearfully and wonderfully made. One conclusion is obvious-That it is irrational to deny the reality of every thing our present senses do not recognize. This valley was filled in the same way before the man could see it: his sight did not bring thither the celestial array, but only discerned it. Every sound, even thunder itself, is a nonentity to the deaf; fragrance has no existence as to the perception of those who are incapable of smelling; the colours of the rainbow might be denied by the blind: because they cannot hear or feel them. It has therefore been fairly argued from analogy that there may be numberless objects, real and near us too, but which, only for want of a suitable medium, we do not apprehend. As for those who believe the Scriptures, as well as the power of God, they must acknowledge that there is another world, and that there are agents whose influence is seldom or ever perceived by us, who yet have alliances with us, and are concerned in our affairs. May the Father of our spirits prepare us for a world of spirits!

We also here see the disadvantage of ignorance. In darkness we easily mistake every thing, and are sure to magnify whatever we suspect to be injurious. What therefore we deem some sprite or monster, upon the increase of light subsides into a stone, or root of a tree, or a harmless animal. This man's perturbation arose from his ignorance; as soon as he knew the truth of things, as soon as he saw things as they really were, he was tranquillized-and is not this the way to tranquillize Christians? Do not their alarms originate in their want of clearer views in religion? They that know thy name will put their trust in thee; because thou, Lord, hast not forsaken them that seek thee." They that "know" whom they have believed will be "persuaded that he is able to keep that which they have committed to him against that day."

And how safe are the Lord's people even in the midst of danger. He is a wall of fire round about them. He is the shield of their help, and the sword of their excellency, and their enemies shall be found liars unto them. Let us ascertain that we belong to him; and realizing our privilege, exclaim, "Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident." "If God be for us, who can be against us? THEY THAT BE WITH US ARE MORE THAN THEY THAT BE WITH THEM.

DECEMBER 23.-"Who is this that engaged his heart to approach unto me? saith the Lord."-Jeremiah xxx. 21.

THIS is spoken, if not immediately, yet ultimately and supremely, of him to whom gave all the prophets witness.

Observe his work-It was to "approach" unto God. This he did as a man. How often do we read of his praying, which, with him, was never any thing less than a drawing near to God. But he is here spoken of as the mediator, and in the character of the High Priest of our profession. This was precisely the priest's business of old; it was to approach God mediatorially. Hence says God, “I will be sanctified in all that come nigh me." So when the persons

of the priests are spoken of, it is said to Aaron, "Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God. For whatsoever man he be that hath a blemish, he shall not approach." I dwell not here on the grounds of this exclusion, some of which were physical, some moral, some typical; but remark their work, to offer," to "approach." And how? If the high priest had gone into the holy of holies, where God resided between the cherubim, without a sacrifice, he would have rushed upon a drawn sword. Therefore he first slew the victim, and then took the blood in a bason, and went in and sprinkled the mercy-seat, and burnt incense; upon which he came forth and blessed the people. Thus Jesus entered into the holy place, there to appear in the presence of God for us; not without blood; and not with the blood of bulls, and of goats, but with his own blood, having obtained eternal redemption. There he entered, after making reconciliation for the sins of the people, to intercede for us, on the foundation of his atonement, and from thence to command the blessing, even life for evermore, on the Israel of God. But there was this difference between the type and the reality. The high priest of old offered for his own sins, as well as for those of the congregation. But Jesus had no personal guilt. He was harmless, holy, undefiled; and therefore he only bore our iniquity. The high priest offered oftentimes the same sacrifices, because they could not make the comers thereunto perfect: but Jesus, by the one offering up of himself, hath perfected for ever them that are sanctified.

For the accomplishment of this work, he "engaged his heart." Here we see willingness. His undertaking would not have been accepted, unless it had been voluntary. But he was not constrained; he said, Lo! I come to do thy will, O God. I delight to do thy will; yea, thy law is within my heart. The engaging of his heart expresses the strength of his affection and the firmness of his determination. The latter of these sprang from the former, and served to display it. Consider what he had to endure for thirty-three years as a man of sorrows; what he had to suffer in delivering us from the wrath to come, being made a curse for us. Yet though he knew all, he turned not away his back: yea, as his tremendous agony drew near, he said, "I have a baptism to be baptized with, and how am I straitened till it be accomplished!" The reason was, that perfect love casteth out fear. Love produces courage, even in the fearful bird and the timid sheep. They will attack their foe to defend their young. But how the mother ventures and hangs regardless of danger over the infected body of her child. Love is strong as death; many waters cannot quench love; neither can the floods drown it. But no love will bear a comparison with his-" the love of Christ passeth knowledge."

And is he not worthy of attention? "Who is this that engaged his heart to approach unto me? saith the Lord"-Who indeed? "He is a wonder to all, both below and above." Many were astonished at him. Many treated him with scorn. He was to the Jews a stumbling-block, and to the Greeks foolishness. Numbers do not feel their need of him though he is the way, the truth, and the life. He is still despised and rejected of men. But he was seen of angels, and all the angels of God worship him. They find no

thing in the annals of eternity and in the records of the universe that will bear a comparison with his sufferings and glory. Therefore they desire to look into these things: and every fresh gaze excites them to exclaim with a loud voice, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour and glory, and blessing." And to them that believe he is precious. They inquire with joy and praise, "Who is this?" And they can return an answer to themselves-He is fairer than the children of men. He is the chief of ten thousand. He is altogether lovely. He is the consolation of Israel. He is the friend of sinners. He is the benefactor whose heart is made of tenderness, whose bowels melt with love. He is the King of glory. He is Lord of all. But who can declare his generation. No one knoweth the Son but the Father-He views him with infinite complacency. "Behold," says he, "my servant whom I uphold; mine elect, in whom my soul delighteth." "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." "He hath put all things under his feet." The question may be asked subordinately with regard to the Christian as well as with regard to Christ. There is a connexion and a resemblance between them; and they also are for signs and for wonders. They do not indeed approach God in a way of atonement. The work is done. The propitiation has been made, and we have only to plead it: the righteousness has been brought in, and we have only to submit to it. He opened the kingdom of heaven to all believers, and they have boldness and access with confidence by the faith of him. And this is their duty, their privilege, their character-they draw near to God; and they value ordinances as the means of communion with him.

For each of them has engaged his heart to do this. And it is this that yields him pleasure in the exercise and carries him through all difficulties and discouragements-" When thou saidst, Seek ye my face; my heart answered, Thy face Lord will I seek." "O God, my heart is fixed, my heart is fixed; I will sing and give praise." But "who is this that has engaged his heart to approach unto me? saith the Lord." A creature once far off, but now made nigh by the blood of Christ: once regardless of the things that belonged to his peace, now seeking first the kingdom of God and his righteousness. The subject of an internal welfare; the flesh lusting against the Spirit, and the Spirit against the flesh. The bearer of many afflictions. The scorn of the world. The most excellent and important creature upon earth. The heir of glory. The dignitary of eternity. "What! know ye not that the saints shall judge angels ?"

DECEMBER 24.-"And walk in love, as Christ also hath loved us."-Ephes.

v. 2.

THE admonition supposes a relative character. Various are the beings towards whom our love is to be exercised. God takes care for oxen, and hears the young ravens that cry: and a merciful man regardeth the life of his beast, and feels a tenderness even towards all the orders of creatures below his own nature. But we are ex

pressly required to love our neighbour; and, according to our Saviour's own explanation in the parable, every one is our neighbour who needs our aid, and is placed within the reach of our kindness. We are therefore to love our enemies; not indeed with a love of esteem and complacency, which would be impossible, but with a love of benevolence and beneficence; blessing them that curse us, doing good to them that hate us, and praying for them that despitefully use and persecute us. We are also to love sinners, not their sins but their souls, having compassion, and endeavouring to save, pulling them out of the fire. None indeed have such claims upon our pity and compassion as those who were ready to perish for ever; destruction and misery are in their paths. But while, as we have opportunity, we do good unto all men, we are especially to remember them that are of the household of faith. These are related to us by grace: these are one with us by spiritual and everlasting unions. These have peculiar titles to our affection-These we are to love out of a pure heart fervently: to love as brethren.

For how is this affection to be exercised? We are to "walk in it." The term intends not only activeness and progression, but influence and prevalence. When we say a man is in liquor, or in a passion we mean to say that it has the possession and the command of him. We read of "walking in pride;" and we understand by is a man's feeling and behaving vainly and haughtily on all occasions, and in all circumstances. The first Christians "walked in the fear of the Lord, and in the comforts of the Holy Ghost:" the fear and the comfort distinguished, governed, and absorbed them. Walking in love, therefore, intimates the importance of this disposition, and that we should not be satisfied with an ordinary measure of it. We are not to have love in us, but to be in love; to walk in love. It is to be our element, our actuating principle. It is only in proportion as this prevails that our religion can prosper. This is the fulfilling of the law. This is the end of the gospel commandment. It is the bond of perfectness-Therefore "let all your things be done with charity." And how is it enforced? "Walk in love, as Christ also hath loved us." Does the Apostle mean to make the love of Christ our model? or our motive? or both? Unquestionably both.

He means to make it our medel, and to say that we are to love others in the same way he loved us. Our love cannot indeed equal his; but it may, it must resemble it: not indeed in all its acts and qualities, but in its source and nature. He loved us really, and we must love not in word and in tongue, but in deed and in truth. He loved us expensively; so that when rich, for our sakes he became poor, made himself of no reputation, and was obedient unto death, even the death of the cross. And are we to shun selfdenial? And to make no sacrifices ? "Hereby perceive we the love of God, because he laid down his life for us and we ought to lay down our lives for the brethren." His love is constant and unchangeable; and we are to continue in his love, and never to grow weary in well-doing.

He means also to make it our motive, and to say, that as he has loved us we are to walk in love, in consequence of this, and because of this. The Apostle does not argue from fear, or mercenariness, or even the allowed hope of reward: but urges a consideration thé

-most pure and ingenuous; and at the same time the most powerful. A motive strong as death, and which many waters could not quench. A motive whose efficiency he had himself experienced, and which had served to animate him in every duty, and enabled him to take pleasure in every suffering for Christ's sake-" For the love of Christ," says he "constraineth us." He therefore could not enforce even a relative duty without a reference to a motive so tender and efficient: "Husbands, love your wives, even as Christ also loved the Church, and gave himself for it—"

-"O bleeding Calvary!

The true morality is love of thee."

And here we may see that the difference between a mere moral preacher and an evangelical preacher is, not that the moral preacher enforces good works, and the evangelical preacher does not; for the latter enforces them as much as the former. But it lies here-Both admonish and exhort; but the one waters dead plants, and the other living ones. The one makes the tree good, that the fruit may be good-while the other is seeking to gather grapes from thorns and figs from thistles. The doctrines and the duties; the holiness and the grace of the Gospel, never are found separate.

DECEMRER 25.-"But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting."-Micah v. 2.

SOME persons derive honour from the place in which they were born; others confer celebrity upon it. How many places strove for the honour of Homer's birth. The late emperor of France, while besieging Mantua in Italy, exempted a small neighbouring village from all exactions, in honour of Virgil, whose birthplace it was sup posed to be. Nothing can ennoble the Lord Jesus; but he dignifies every thing in connexion with him. Capernaumn was an insignificant fishing town: yet, because he frequently resided and preached in it, it was exalted unto heaven. Beth-lehem was not remarkable for its buildings, or commerce, or the number of its inhabitants, or fame of any kind. Thus it was "little among the thousands of Judah." But it was aggrandized and immortalized by an event that fixed upon it the eye of inspiration, that drew towards it in the fulness of time a multitude of the heavenly host, and has rendered it dear and memorable to the Church for ever-the nativity of the Messiah. "Out of thee shall he come forth unto me that is to be ruler in Israel, whose goings forth have been from of old, from everlasting."

Let this teach us not to call any thing common or unclean. Let us guard against those prejudices which are derived from worldly grandeur and glory. Jesus was not born in Rome, or in Jerusalem; but, in accordance with all the circumstances of his abasement, in a small and obscure village. And Joseph the saviour of Egypt was taken from prison; and Moses the king in Jeshurun from the ark of bulrushes; and David the great from the sheepfold. The world

was evangelized by fishermen from the lake of Galilee. And Jesus said, "I thank thee, O Father, Lord of heaven and earth, because