of God; if the Gospel can teach them-if it can enlighten and enlarge their views-if it draws forth their wonder and astonishment; how well may it be called "the deep things of God;" "the wisdom of God in a mystery!" If after having been employed in the works of God, and the administrations of his providence, from the beginning; if after all the scenes which have passed under their review for so many ages; if after seeing dispensation succeeding dispensation, in the Patriarchal, the Jewish, and the Christian economies; if after seeing the fulness of time, and the divers miracles and gifts of the Holy Ghost; if after all this they were still, as Peter asserts, diligently exploring the Gospel, how does it aggrandize the system! This is the system which some suppose may be readily reduced into a form of words drawn up by a fallible man! This is the system whose bounds some imagine they can easily reach, and whose depths they can perfectly fathom! But were they angels, they would exclaim, “O the depths of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!"

We learn also the excellency as well as the vastness, the value as well as the immensity of the Gospel. Would such beings as these trifle? Does not their attention prove that the subject is worthy of all acceptation? Why do they study it, but because it is the Gospel of our salvation;" but because it is "the glorious Gospel of the blessed God" but because, in redeeming Jacob, he has glorified himself in Israel; but because they find displayed in this scheme more of all his perfections than is to be seen in all his other works? We cannot justly infer the worth of a thing from the attention paid to it by men. They may be compelled by authority, biassed by interest, governed by vanity, or led astray by novelty. Even great men have had their follies. Nothing has been brought forward so absurd as not to have attracted to it some names of distinction. And we have always proof enough that to be learned and knowing is not always to be wise. But no objection can lie against the inference we here draw-If angels desire to look into these things, the things deserve to be looked into.

And therefore let us learn what is our duty with regard to them. Is it not to be thankful that we are favoured with the dispensation of them? Blessed are our eyes for they see, and our ears for they hear. Is it not to study them ourselves? We are deeply, we are infinitely concerned in them. The being to whom they relate is our Saviour. His history is the record of our eternal redemption. He became poor; he died for us. Let us therefore turn aside from the little, the vain, the vexing, the debasing, the defiling things of the world, and contemplate the great mystery of godliness. Let us never be weary in reading, in hearing of it. And let us not rest in a speculative acquaintance with it; but taste that the Lord is gracious; and walk in the truth.-Is it not to own them and confess them and glory in them before men? I am not ashamed of the Gospel of Christ-angels are my companions. Is it not to pray that the knowledge of them may be extended, and that all the ends of the earth may see the salvation of our God together?

as to the manner in which it is to be exercised-"Watch and pray." Watchfulness is wakefulness in opposition to sleep; attentiveness in opposition to neglect; and perceptiveness in opposition to stupidity. To watchfulness is added prayer. Vigilance will not do alone. We must not only be active, but humble. We must not only use means, but depend upon the influence that is necessary to render them effectual; and seek it of Him who never said to the seed of Jacob, Seek ye me, in vain.

Secondly, as to the season for which it is to be a preparation, and by which it is to be enforced: "for ye know not when the time is." Watch and pray, for ye know not when the time of duty is. Who can tell, when he leaves his home for a journey, or only for a day, what opportunities, before he returns, may arise to relieve the distressed, to comfort the feeble-minded, to oppose error, or to rebuke vice opportunities which may never return, and should never be neglected? David therefore said, "On Thee do I wait all the day ;" for he knew not what the great Master had for him to do. Watch

and pray, for ye know not when the time of danger is. If we con

sider the enemy of our souls, the world in which we live, and the sin that dwelleth in us, we may safely conclude that we are never far from temptation. Joseph, in the court of Pharaoh, learned to swear by the life of Pharaoh. Moses, the meekest man upon earth, under irritation, spake unadvisedly with his lips. Even in old age, Solomon's heart, by outlandish women, was drawn away from God. Peter, immediately after the most solemn warnings and professions, denied his Lord with oaths and curses. Barnabas was carried away with the dissimulation of the Jews. Paul was likely to be exalted above measure, by the abundance of his revelations. We are sure to be in danger, whenever we deem ourselves secure: for pride goeth before destruction, and a haughty spirit before a fall. Blessed is the man that feareth alway. Watch and pray, for ye know not when > the time of trouble is. To this we are born and therefore we cannot think our trials strange things. Who can tell what a day may bring forth? An accident, a disease, a loss in our circumstances, a) family bereavement may befall us, without warning-"For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them." And what if it finds us unprepared? Watch and pray, for ye know not when the time of death is. The day of trouble may come, the day of death will come: and it is the most solemn and important of all days. For death is not the termination of our being, but only a change of the mode of it, or a transition from a mortal to an immortal state. Then the dust returns to the dust whence it was, and the spirit returns to God who gave it; and is disposed of according to our character here; for after death the judgment. The time of cur dissolution is not a secret with God; and we are sure that it cannot be far off; but each of us must say, with Isaac, "I know not the day of my death." It may be in the evening, or at midnight, or at the cock-crowing, or in the morning. What then is the language of wisdom? Be ye therefore ready, for in such an hour as ye think not the Son of man cometh. So teach us to number our days, that ) we may apply our hearts unto wisdom!

JANUARY 6.-"Philip saith unto him, Lord, show us the Father, and it sufficeth us."-John xiv. S.

How are we to understand this request? We can hardly suppose, with some, that he desired a kind of personal representation of the Deity. Surely he could not be so ignorant as to imagine that God was in his essence visible, or that he could be held forth under any corporeal form or shape; especially as the Jews-and Philip was a Jew-were forbidden every attempt to make any likeness of the Supreme Being. It is more probable, that he wished for some glorious display of God's presence and perfections, as Moses had done, and which he called God's face. If so, he knew not what he asked. The exhibition might have been fatal. "No man," says God, who knows our frame, "can see my face and live." Such a display of himself as he makes to the saints in light, would be insupportable in this weak state of flesh and blood. It certainly might have been useless. The Jews had such an exhibition of God, in the cloud of glory; but they corrupted themselves, and went after strange gods. Extraordinary and miraculous appearances would lose their impression, yea, by their repetition, they would be extraordinary and miraculous no longer. This is not the way in which God is to be known. Yet let us not revile Philip, concluding that we have never been liable to a like mistake. Have we never wanted a kind of immediate and sensible conviction that would exclude all possibility of doubt? Have we never been ready to exclaim, “Oh! if, with an audible voice, He would say, go in peace, thy sins are forgiven thee! Oh! if one who has passed the valley of the shadow of death would return; or some inhabitant of the world of spirits would assure me of a future state!" Ah! foolish wish. We have Moses and the prophets-Blessed are they who have not seen and yet have believed.

But some, and among these is Doddridge, are disposed to commend rather than censure Philip. They take his meaning to be, "Oh! bring us to the knowledge of the blessed God, and we resign every other wish as nothing compared with this!"-much in the spirit of David, who had said of him, "Whom have I in heaven but thee? and there is none upon earth that I desire beside Thee." Philip, therefore, only asks for a fuller manifestation and enjoyment of him-"Lord, show us the Father, and it sufficeth us."

Yet can he be shown? or, in other words, can he be known? It' is true, Zophar asks, "Who by searching can find out God?" But he adds, "who can find out the Almighty unto perfection?" He cannot be completely known; but he can be really known, savingly known; known as the strength of our heart, and our portion for ever. And this knowledge can yield satisfaction to the possessor. It will suffice for our happiness hereafter; and, therefore, the blessedness is expressed by our seeing God; and therefore David says, shall benold thy face in righteousness; I shall be satisfied when I awake with thy likeness." Yea, it suffices the Christian at present. He can now say, "My soul shall be satisfied as with marrow and fatness; and my mouth shall praise Thee with joyful lips: when I remember Thee upon my bed, and meditate on thee in the night watches."

"When I can say my God is mine,
When I can feel thy glories shine,
I tread the world beneath my feet,

And all that earth calls good or great."

It suffices to teach him in whatsoever state he is therewith to be content-to embolden him in his work, in the face of all opposition and danger-to sustain him under every trial-and to raise him above the fear of death. Moses endured as seeing Him that is invisible. And Simeon was ready to depart in peace because his eyes had seen His salvation.

But this knowledge is to be derived from the Lord Jesus. "No one knoweth who the Father is but the Son, and he to whom the Son will reveal Him." "No man hath seen God at any time; the only begotten Son which was in the bosom of the Father, he hath declared him." Some would rather look for God in the world of nature; but the Apostle tells us that "He who commanded the light to shine out of darkness, hath shined in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ." He shows us the Father by his person-He is the image of the invisible God. By his sacrifice-in which we see so fully and harmoniously displayed his wisdom, holiness, righteousness, truth, and love. By His word-the most illiterate Christian, with "the word of Christ" in his hand, knows more of God than all the philosophers of Greece and Rome. How much does He teach us concerning God as the God of grace by the parable of the prodiga. son! And how much does He teach us concerning God as the God of providence by one saying; a sparrow falleth not to the ground without your heavenly Father, and the very hairs of your head are all numbered." By the Spirit-this Spirit leads us into all truth; and it is the Spirit of Christ. We have an unction from the Holy One, and know all things.

Therefore to Him we are to apply, as Philip here did, and pray, "Lord, show us the Father, and it sufficeth us." He requires it from us; and He assures us our application shall not be in vain. Ask, and it shall be given you; seek, and ye shall find. He never has been, never will be, never can be wanting to the promise upon which he causes us to hope. "I am the light of the world; he that followeth me, shall not walk in darkness, but shall have the light of life." "Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth."

JANUARY 7.—" And the Apostles said unto the Lord, Increase our faith.”—Luke xvii. 5.

If we consider these words-In reference to the Being to whom they were addressed-"The Lord" they teach us that He is the source of grace; and the object of worship.-If in reference to the persons who addressed Him-"The Apostles" they teach us that even the Lord's disciples themselves have their imperfections; but feel them; and are concerned to be freed from them.-If in reference to the subject they express--" our faith" they teach us that faith ▾ is not finished at once; it admits of degrees; and higher measures

▸ of it are attainable.—If in reference to the occasion which excited them-our Saviour's preceding charge: they teach us that an increase of faith is not only always desirable, but sometimes necessary. Observe what He had been enforcing. "Take heed to yourselves; if thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him"-" And the Apostles said unto the Lord, increase our faith"--and thus enable us to do it. But why faith in particular? Why not increase our humility? love? patience? Because faith is the root from which they grow, and as faith abounds, they will flourish. Because all things are possible to him that believeth. Forgiveness, so irksome to mere nature, will be practicable and easy as faith is in exercise, and we can believe not only the testimony that if we forgive not, we shall not be forgiven, but the assurance that God for Christ's sake hath forgiven us. Can we, who have had remitted ten thousand talents, seize a fellow servant by the throat, who owes us only a hundred pence?

But there are many other cases, the pressure of which will make us feel that we want more faith than we have at present; and should induce us to pray for an increase of it.

Has the Saviour said that He will deny those who are ashamed of Him and of His words? And does He require us to own and confess him before men? And will this give offence to our connexions? and draw upon ourselves persecution and reproach? This is the work of faith; and will only be practicable and easy as faith increases-"We ought," said Peter and John, "to obey God rather than men." "We cannot but speak the things which we see and hear." "They rejoiced that they were counted worthy to suffer shame for His name." (6 By faith Moses feared not the wrath of the king; for he endured as seeing Him who is invisible."

Are you called to sacrifice an object, that nature will never let go, without violence? "By faith Abraham, when he was tried, offered up Isaac."

Are you called to confide in God in great straits and difficulties -when His providence seems to oppose His promise-when means fail-and there seems no way of escape-wher. He says, Come, follow me through this dark dispensation. You are ignorant; but I know the way that you take. Here is my arm, feel this; lean on this. The sorrow shall turn to your salvation, the trial shall be your triumph. The end will show that I am very pitiful and of tender mercy, and constrain you to say, 'it is good for me that I have been afflicted.'" What is all this without faith? believe; help thou mine unbelief."

66

Lord, I

How solemn was the order addressed to Moses, "Go up and die, and be gathered to thy people!" By years, infirmities, and disease, God is calling you to the same service-The living know that they shall die. And what is it to die? We know not, from our own experience, or the experience of others. But to bid farewell to every earthly scene-to be surrounded with weeping friends, whose presence we can neither dispense with, or endure-to bear sinking spirits and a body full of pain-to feel perhaps our unworthiness and ⚫ sin more than we ever felt them before-to enter into an untried and