TWENTIETH DAY.-EVENING.

profitable, how refreshing and sanctifying, do they become! Well may the soul, knowing their value, long, like the Psalmist, for their 'Be careful for nothing: but in every thing by

recurrence. Well may he thirst, and pant, and faint for the courts of the Lord.

But in every act of worship, as it is with God we have to do, and before God that we appear, there is, or there ought to be, a constant reverential awe of the divine Majesty, a realizing by faith the divine glory, a sense of the infinite distance there is betwixt the great I AM and the creatures of the dust, a deep feeling of our own depravity, and sinfulness, and worthlessness, how much we are in danger of his wrath and in need of his mercy; therefore, there ought to be a bowing down and a kneeling before the Lord. But we never can engage aught in the solemn exercises of devotion, whether in public or private, unless we have a just apprehension of the character of that great Being before whom we fall prostrate, and also bear in mind the relation which we hold to him. Let us then never forget that he is our Maker, that he is our God;' that we are the people of his pasture, and the sheep of his hand.' Every one may recognise him as his Maker, his Creator, his Preserver, his Upholder, his Benefactor; but can every one say, He is my God? Can every one claim a personal interest in him, a covenant relation to him? Can every one say, He hath restored my soul? Alas! alas! many know nothing more of him than that he is their Maker, and even this they do not acknowledge. Becoming homage, however, cannot be paid to him till we can say, He is our God: and this never can be done till we view him in another character, the Lord the Redeemer; till we are brought nigh by the blood of Christ, till we look to him, and he looks on us in the face of his Anointed. How cheering is the consideration, that the great God is our reconciled Father in Christ Jesus, that every child of God can go boldly to the throne, crying, Abba, Father. There is hereby an element introduced into a Christian's worship of which David knew little, comparatively; and there is a note in a Christian's song of praise which even angels cannot raise. They may celebrate the praises of the Lamb that was slain, but they cannot, and none but the Christian can, sing this song: 'Unto him that loved us, and washed us from our sins in his own blood, be glory for ever and ever. Thou art worthy, for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests.'

prayer and supplication, with thanksgiving, let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus,' Phil. iv. 6, 7.

EVERY one feels that this is the wilderness through which he is travelling; that he is born unto trouble; that he is a pilgrim and stranger on the earth. There are difficulties and perplexities, privations and wants, sufferings and sorrows, temptations and dangers connected with his sojourn here, all the fruit of sin, and from which there is no exemption, on the part of any one; they are the lot of fallen humanity. There are trials both of a temporal and spiritual nature, circumstances affecting us both personally and relatively, wants in the issue of which the weal of the church and the community at large are involved, which cannot fail deeply to interest and affect the mind. And that man would be more than a stoic, who did not forecast in his mind what might happen. There is, however, a care and perplexity both in regard to present and coming events, in regard to ourselves and others, in regard to both body and soul that is inordinate, disquieting, distracting, torturing. This arises from distrust and unbelief, and therefore it is sinful, and must be guarded against.

And what a blessed remedy is provided against all such feelings and fears. And what is the remedy? It is prayer, humble, believing, fervent, persevering prayer. In every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God.' This is the remedy that unerring wisdom and unbounded love provides-this is the course that he suggests who has all events under his control, and who has all time under his eye. And this is the stronghold to which the people of God invariably flee on their every emergency-the Lord is the counsellor and friend to whom they betake themselves in their every doubt, perplexity, and fear. When Jonah's soul fainted within him he remembered the Lord, and his prayer came in unto God, to his holy temple. When David's heart was overwhelmed, he betook himself to the Rock that was higher than he.

And what a privilege is it that we can draw near to the throne of grace, that, through the mediation of Christ, we can go to God with the confidence of children to a father. All that creates solicitude or apprehension, all that is an

object of desire or hope-whatever relates to our | seeking to God in humble, believing, fervent, temporal or spiritual concerns, whatever regards persevering, thankful prayer? The peace of our families, our friends, the church, or the nation, God which passeth all understanding shall keep is to be brought before God in prayer. Every your hearts and minds through Jesus Christ.' thing, whatever be its nature, its magnitude, or Mark here the union betwixt duty and privilege, even its minuteness, in which the creature's weal precept and promise, prayer and peace. The or woe in time or eternity is involved, is to be connection is close, the effect is certain. And O made known to God. Yes, every child of God what a blessing is this! Nothing short of heacan disclose the every secret of his heart, can ven is comparable to it: it is heaven begun, heamake mention of that before the mercy-seat ven in the soul. What heathen sages so highly that he would not for worlds reveal to his dearest magnified, and their philosophy in vain sought, friend on earth, and can assure himself of the the religion of Christ imparts, the believer in sympathy, the compassion, the interposition, the Christ possesses. O! what a privilege is prayer. aid of the Almighty. In going to God in prayer, A soul in converse with its God is heaven.' And we do not seek to acquaint him with what he what is this boon? It is peace. It is an indoes not perfectly know; but he will have us ward, admiring, adoring sense of God's forgiving express our entire dependence on him, he will have love-a serenity and calm proceeding from the us to pay this homage to him, and in this way believing apprehension of God being pacified to he will make us sensible that he is the hearer of us, and reconciled through the blood of his Son; prayer, and glorify his own name in listening to it is a tranquillity and composure of spirit arising and granting our requests. from all the swellings of passion, the tumults of fear being stilled, and the experience of light and grace imparted to the soul. It is the comfortable sense of the divine favour here, and a wellgrounded hope of the enjoyment of God hereafter. This peace is the 'peace of God.' Wonderful thought! It is a state of mind of which God is the author and the bestower, and which consists in his being with believers, and in them— it is a divine peace, such a serenity as reigns in heaven-such a peace as possesses the divine mind to the extent that is compatible with man's condition on earth. This peace 'passeth all understanding. It is such as the Christian understood nothing of prior to his experience of it; and it is that, now that he hath experience of it, which he can neither conceive aught of its value, nor express suitably its excellence, or explain fully its nature. And ever let us think and adoringly remember through whom, and for whose sake, this and every blessing in time and through eternity is ours. It is through Jesus Christ. He is the purchaser, he is the custodier, he is the bestower of all. To him be glory for ever and ever.

In meditating on these words one may say, I can easily perceive how an individual oppressed with want, or struggling with misfortune, or bowed down with disease, or overwhelmed with sorrow-how a sinner, conscious of guilt, and beset with temptations, and labouring under corruption, and on these accounts filled with anxiety, perplexity, and fear, is called upon to cast his burthen on the Lord, to breathe out his fervent petition before God. It is natural and befitting that he should pray, and supplicate, and entreat, with an importunity that will take no denial, a perseverance that will admit of no repulse for a change of circumstances—it is becoming that he should deprecate the evils that are felt or dreaded, and implore the blessings that are needed, and gratefully acknowledge the mercies that have been conferred, and the deliverances that have been vouchsafed; but how is he in his prayers to mingle thanksgiving in regard to every thing? Yes, it is the will of God concerning us, that in every thing we should give thanks; and no prayer is acceptable to God without the ingredient of thanksgiving. In every thing we may be thankful. When afflicted, we may be thankful for the expected benefit flowing from affliction; when tempted, thankful that God will not suffer us to be tempted above what we are able; when conscious of guilt, thankful that we have been aroused, and that there is a remedy provided; when we fall into sin, there is cause of thankfulness, that we were not cut off in the very act of sinning, that we did not die in our sins. Thus are we in every thing to give thanks.

TWENTY-FIRST DAY.-MORNING.

'Thus have ye made the commandment of God of none effect by your traditions,' Matt. xv. 6. THERE is a natural pride and presumption in the human heart, which leads many to suppose that they can improve the lessons of heavenly wis

And what is the benefit flowing from thus dom, and the institutions of sovereign and divine

appointment. Because their feeble understand- | pure doctrines of the word of life, placed those ings cannot comprehend all the designs and pur- on a level with or even above them, that are poses of the Almighty, in this enactment and that, in this and the other revelation of his will, and because this and the other injunction, although issuing from the throne of the Eternal, does not comport with their ideas of worship and obedience, therefore they mutilate and enlarge just as suits their own fancy. It was this spirit that gave rise to those traditions, that prevailed in our Lord's days, which the Jewish teachers regarded as of equal authority with the law of God, and by which they made void the law, yet which Christ reprehended with such just severity, in many parts of the gospel history.

Those traditions are enforced still; and it is because modern Jews hold to them with equal tenacity as they did in their fathers' days, and because these traditions are, in many parts, directly opposed both to the law and the prophets, that so little impression has, to this day, been made upon them by the preaching of the cross. Those who have lately come into contact with Jews tell us, that in arguing with them from the prophets, when you can tie them down to the simple truth, the plain revelation of God's will, they find the ground upon which they stand untenable, and they do feel that if the mere word of God, which we hold as the alone rule of faith, is exclusively to be adhered to, and appealed to, then their sentiments, in regard to the Messias, cannot be maintained, and they must of necessity yield. But then having recourse to the unwritten law, to their talmuds and traditions, which they regard explanatory of the written word, and of equal authority, they resist the truth, they are confirmed in their prejudices, they refuse to listen to the plain word of life, and the vail of error and delusion remains untaken away. And what an evident and palpable proof is this that human traditions, and the law of God, cannot subsist together; that if the one is true the other must be false, and that till such time as simple truth is allowed to operate, and all that it discountenances is swept away, error and all its soul-destroying attendants must prevail. How evident the truth of Christ's declaration, that human tradition must make void the law of the Eternal.

It is the same spirit of pride and presumption which operated with the Jews, that has led the church of Rome also to maintain that certain doctrines have been handed down from apostolic times by tradition; that these traditions ought to be added to the holy scriptures, full and entire, to supply their defect. Thus it is that they have set aside, or corrupted, or invalidated the

of a most questionable nature, and degraded the whole revelation and worship of the living God. It might have been naturally expected that our Lord's views respecting Jewish traditions, and the language contained in this text, would have guarded all Christians from pursuing a course so plainly at variance with his will; but the most authoritative language will not restrain men of corrupt minds. Now what is this but to be wise above what is written-but to proclaim that man is wiser than God-that the worm of the earth is to dictate to the Almighty Sovereign of the universe in what manner he ought to be worshipped and obeyed? It is scarcely possible to conceive presumption and impiety more daring than this. Would that the words of our great Lord had been listened to when he adds: 'In vain do they worship me, teaching for doctrines the commandments of men;' God's presence and blessing alone can render ordinances profitable, and that blessing is promised, and will be vouchsafed to the institutions of his own appointment; but no where is the blessing promised, or can it be hoped for, to inventions that are at variance with his own recorded will.

We are taught by daily experience that when an individual is withdrawn from the simplicity of the faith, and listens to the suggestions of a proud understanding, an unsanctified heart, and a vain imagination, it is hard to say to what excesses in sentiment and practice he will be carried; he flees from opinion to opinion, from fancy to fancy, without any fixed principle to guide him, any anchor to sustain his soul amidst the fluctuations and the war of opinions that prevail, till he is entangled in the mazes of error, and landed on the dark barren shore of unbelief. And as it is with individuals so it is with churches. Once question the validity and sufficiency of the word of God as a rule of faith and manners; once admit that additions may be made to the divine record, and there is no end to innovation; one arbitrary and designing man, one dictatorial and carnal council, laying claim to infallibility, may merge the pure word of life by carnal inventions; and thus it has fared with the church of Rome. For what is it that has given rise to all their errors, their soul-destroying doctrines, their absurd usages, and will-worship, but because they have taken away the only key of knowledge, have buried the unadulterated word of God in the rubbish of unwritten, unauthorized traditions? Their opinions and practices cannot bear the light of truth, and therefore they have shrouded it.

Like the Jews they have rendered the word vain | wisdom, as the diminishing any thing is insulting by their traditions. The word they may, like the his authority. God's law is perfect, his worship is Jews, retain, but it must speak as tradition directs, perfect, his work is perfect, his word is perfect; and though in theory it may be made a rule of faith his commandments concerning all things are right. only equal to scripture, in practice it becomes a The solemn words with which the book of the Rerule of faith paramount to scripture. velation is closed may with propriety be applied here: 'I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things that are written in this book.'

How long this mystery of iniquity shall be allowed to work; how long the man of sin, who in sovereignty has been allowed for so many ages to delude and enslave such a vast portion of Christendom, shall be permitted to hold his sway, we cannot say. But this we can say, that of whatever duration his reign may be, it shall not be perpetual; for the Spirit of God teaches us that however firmly he may seem established by human power and human policy, his dominion shall be utterly eradicated. Truth shall beam in upon men's minds with resistless energy, and its most formidable enemies shall fall before it. O let us stand fast in the doctrines of the apostles-now meditating. The word of God,' it is said, let us reject every spurious and false opinion, let us pray earnestly to be kept in the love of the truth, and for that humble and spiritual mind which, through divine grace, is the best preservative against every fatal delusion.

TWENTY-FIRST DAY.-EVENING.

We cannot help noticing the uniformity of God's testimony on this subject. The Spirit utters the same language in the book of Proverbs that is expressed in the words on which we are

'is pure. Thou shalt not add unto his words, lest he reprove thee, and thou be found a liar,' thereby intimating that nothing must be added to or withdrawn from the record of eternal truth on any pretence whatever, nor under the sanction of any name, however great. No claim to infallibility, no authority of fathers or councils, no traditions of elders, no reasonings of philosophers, no dreams of enthusiasts, are to be listened to. It is in this way, by liberties taken with the

"What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish divine record that heresies and false sentiments of from it,' Deut. xii. 32.

to expound the sacred scriptures that they utter nothing that is not in exact conformity with the plain undisputed will of God. Let them beware of saying, 'Thus saith the Lord, albeit the Lord hath not spoken.'

every kind have arisen. Such innovators are declared to be liars; they now are lying under the THIS prohibition was by the Jews considered displeasure of God, because of their falsifying and merely as warning them against making the slight- corrupting God's word, and they shall be subjected est alteration of the text or letter of the law, and to final condemnation. How cautious should this we have reason to bless God for such a view being make those who venture on translations of the taken of it, for it has preserved entire and scriptures, lest, by their conjectural criticism, they incorrupt the sacred books. It has deterred even should be found corrupting instead of amending; those who most openly violated the law, or ex-yea, how guarded should those be who are called plained away its meaning, or contended with each other about religious opinions and practices, from altering, adding to, or taking from the scriptures themselves the least jot or tittle. But this comes far short of the true meaning of the words. They have a reference not merely to the letter, but to the word and the worship of Godto man's belief and man's duty. And Moses, it may be observed, uses precisely the same words in Deut. iv. 2, in regard to the divine statutes that he does here in regard to divine worship. Nothing was to be added, as if it could be rendered more perfect; nothing was to be taken away, as if any part were superfluous. To add any thing to the command of God as binding on the conscience, and essential in religion, is affronting his

In following out the meaning of these words, and making a practical application of them, it may asked, how do they bear on our own faith and practice? Is there not a disposition, if not to enlarge, at least virtually to mutilate some parts of the word of God? Is there not an unwillingness to believe all that the Lord hath revealed? It is the case that some of the profound mysteries of religion are too hard to be understood, and because we cannot comprehend them, therefore we question their utility, we set

that he would lead us 'to esteem his commandments concerning all things to be right; to approve the things that are excellent, that we may be sincere and without offence unto the day of Christ.'

TWENTY-SECOND DAY.-MORNING.

them aside; and thus in as far as these incompre- | scribe the revelation of God as to our faith, and hensible truths are concerned, we actually sup- practice; and let it be our habitual prayer to God, press what is revealed and commanded. Such a course is very much akin with that of the Jews and papists in regard to their traditions. But it should be borne in mind that, were there no difficulties in divine revelation, we might question whether it descended from heaven; for in treating of things divine, it must of necessity treat of many subjects that lie far beyond the reach of the human intellect; of truths that are so mysterious, as to be placed beyond the capacities and comprehension of even the highest intelligences. There are mysteries in revelation which may require an eternity to explore, and may lead even those who stand in God's presence, after myriads of ages shall have rolled away, to exclaim in adoring wonder: Who by searching can find out God? The grand question is, Are they revealed? and if revealed, they may be believed, though never fully understood; and if revealed, if forming a part of the divine word, they must be received, they must be credited.

The same thing may be said of the precepts of the word. God has made known and inculcated these that they might be obeyed, in all their extent, and in all their spirituality. They must be regarded as holy, just, and good, and they must be observed without any reservation. Many profess to esteem the commandments of the Lord to be right in some things, and yield obedience to a certain extent, but when they think of the breadth of the commandment, and the spirituality of the law, that it takes cognizance of the heart, that it admits of no sin, whether inward or outward; that it requires full and perfect obedience; that it demands the surrender of the whole man, the sacrifice of every lust, the giving up all, soul, body, and spirit to the Lord-then they conceive that the law is too strict, and God's requirements too rigid and severe, and they wish them set aside, or if not abrogated, at least relaxed. Some duties they will perform, but in the observance of others they must be excused; some sins they will avoid and forsake, but as to the relinquishment of others they must be forgiven. They do not say, What will the Lord have me to do, to sacrifice or to suffer? They do not make unconditional surrender of themselves to the Lord. Now what is this but in actual practice to diminish, to circumscribe the law of God, and to a certain extent nullify its requirements? While we profess then to reprobate Jews and papists in their reverence for traditions and in their superstitious worship, O! let us see that we do not practically identify ourselves with them in our disposition to circum

'For thou shalt worship no other God: for the Lord, whose name is Jealous, is a jealous God, Exod. xxxiv. 14.

How strong must have been the propensity of the children of Israel to idolatry, when the Almighty introduces the subject so frequently, and threatens it so fearfully. If any people under heaven had revolted at such indignity offered to the Sovereign of the universe, it was the nation of the Jews. They were brought into such close contact with God, he lived in the midst of them, he day by day afforded them such plain demonstrations of his power and favour, they had such clear notions of his true character, and such distinct intimations of his will, that one would have thought it impossible for them to choose any other God but the Lord, and to worship him in any other way than he himself enjoined. And yet there never was a nation, even the most ignorant, uncivilized, and brutish, that manifested a stronger and more unconquerable tendency to turn the truth of God into a lie, than did this chosen people of God. What a melancholy proof do they afford of the deep depravity and desperate wickedness of the human heart. God reminds them of their constant provocations-and now that they were about to enter Canaan, and witness the manners and customs of its inhabitants, he warns them against being corrupted and led astray by their sinful practices, and he commands them to destroy their altars, break their images, and cut down their groves. These were gross affronts to the true God, they were degrading to human nature, and, says Jehovah in the most authoritative manner, 'Thou shalt worship no other God.'

But they did degrade themselves by worshipping other gods; they did act in opposition to his express command, Thou shalt have no other gods before me;' they did forget God's solemn declaration, Confounded be all they that serve graven images;' they did defile themselves, by incorporating with their religious homage all the abominations of the Gentile nations. And it is