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man, what of the night? The watchman said, seeing our adversary goeth about as a roarin The morning cometh, and also the night. By this lion, seeking whom he may devour.' use of watching, we are constantly reminded of But, while watchfulness suggests a wakefu the necessity of counting our days, so that they sense of accountability—the call to prayer re may not pass unobserved, or unimproved. Se- minds us of our constant dependence. Praye condly, Watching is applied to the looking out without watchfulness, is to ask of God what w for coming events of any kind. This is likewise judge not worth the keeping; watchfulness with exemplified by Isaiah in these words; “Thus saith out prayer is to attempt to keep the treasure w the Lord, Go, set a watchman, let him declare have never actually received. For ask, and i what he seeth—and he hearkened diligently with shall be given you; seek, and you shall find much heed.' This watching includes the great knock, and it shall be opened unto you,' are th duty of observing the ways of providence, and precious promises upon which alone we can relj the signs of the times in which God has cast for preserving what we possess, or obtaining wha our lot. Thirdly, Watching is applied to the yet we require. Whatever is the object of watch guardianship of property, as when our Lord fulness should, therefore, immediately become th declares, “if the good man of the house had known subject of prayer. in what watch the thief would come, he would have Prayer is the heart making report of its watch watched, and would not have suffered his house fulness to God, and offering therein all its desire to be broken up. Fourthly, Watching is applied for things agreeable to his will. But the mai to guarding a place against enemies. Thus Nehe-object, both of watchfulness and prayer, is t miah, when endangered, “prayed to God, and set escape entering into temptation. To this preser a watch against them, and thus the Lord says, by vation watchfulness and prayer contribute in tw Isaiah, to his lately desolate and forsaken, but ways. First, as the means of obtaining, throug now restored and protected church, “I have set a grace, the counsel, protection, guidance, or de watch on thy walls, O Jerusalem.'

liverance of God; and, secondly, as the instru From these, which are the chief views of mental means of keeping us from evil. The ma watching, we are forcibly reminded of the follow- who is watching against sin, is, by the very temp ing circumstances.

of watchfulness, rendered unacceptable to sinner 1. Of our, constant liability either actually to so that they entice him not; while the man wh forget, or live as if we did forget, the progress prays without ceasing, is, by that very prayerfu of time, the decay of youth, the advance of age, ness, so occupied with higher things as to be hab the nearness of death, and the certainty of judg- tually rendered insensible to the lower things ment. How few feel that they are growing old, the earth. even when gray hairs appear! How frequently If we then be risen with Christ, let us see does even sickness fail to arouse to a sense of those things which are above, where Christ sittel mortality! How needful, therefore, to watch our on the right hand of God. Let us set our affe days, as we watch a time-keeper, to recollect how tion on things above, not on things upon tl many are gone, and think of how few are to earth; for what is a man profited, if he shoul garden eastward in Eden, and out of the ground themselves again beneath the trees of the garden. made the Lord God to grow every tree that is And had God permitted this, they would soon pleasant to the sight, and good for food; the tree have concluded him to be such an one as themof life also in the midst of the garden, and the selves—indeed, had he permitted this, he would tree of knowledge of good and evil. And the have been such as themselves. They had beLord God took the man, and put him into the lieved a lie—God would have told an untruth. garden of Eden, to dress it, and to keep it. And They had practised sin—God had not punisheditthe Lord God commanded the man, saying, Of and between the culprit who sins, and the judge every tree of the garden thou mayest freely eat; who neglects to punish, the sole difference lies in but of the tree of the knowledge of good and evil, rank; there is none in disposition or character. thou shalt not eat of it; for in the day thou eat. The one is a culprit, because he breaks a lawest thereof thou shalt surely die.'

gain the whole world, and lose his own soul ? | 2. By our Lord's call to watching, we are re- what would a man give in exchange for b minded of our constant danger of becoming ab- soul? sorbed in the affairs of time, to the sad neglect How strange that Christ should be in an agor of eternity.

in the garden, while his disciples have ceased 3. By the call to watching, we are reminded watch ; how much stranger, if he be intercedir of the invaluable treasure of which God has ap- in heaven, and his disciples have ceased to pra pointed us stewards, and of the awful terms of Let us watch without sleeping; let us pray wit responsibility upon which our trust is held. This out ceasing. treasure is not merely our own souls, but frequently the souls of others, for whom we watch, as they who must give account. 4. We are, finally, reminded that we watch in

TWENTY-Sixth Day.-MORNING. a state of warfare, surrounded by enemies.—The world with its pomps, vanities, and allurements;

So he drove out the man,' Gen. iii. 24. the flesh with all its weaknesses ; the devil with When the earth arose from the band of God all his wiles-so that not even one moinent's all the freshness and beauty of creation, he cho relaxation can be perniitted from our vigilance; out a special residence for man, and planted

come.

the other, because he does not enforce it. The Thus amply endowed with all that was good act of God in driving' out our first parents, is, for use, and fair to look upon—thus strictly com- therefore, a practical revelation of that “indignainanded, and thus solemnly warned,-man stood tion and wrath' with which he regards every sinwithout any excuse, when he coveted the sole a revelation, not merely necessary for the exhibiroyalty that God had reserved, and violated the tion of his own character, but equally necessary sole command to which obedience was enjoined. for man, who must see, before he can fly from, Hitherto God had appeared to man merely as a the terrors of the wrath to come.' gracious Benefactor, now he appears as an offended Our first parents did not attempt to deny their Judge. Hitherto he had spoken in the sweet- sin—they merely attempted to excuse it; the ness of blessing, now he speaks in the bitterness woman charged her guilt upon the serpent, the of the curse. The innocent creature he had 'put man referred his to the woman—both pleading into the garden,' the guilty creature he now drives temptation, not merely as the cause, but also as out.

the defence of their rebellion. Behold, therefore, the goodness and severity And so do sinners still continue to plead, not of God. On them who fell, severity.' But in a with, but against God. Some sinners allege, in God of mercy, why this severity? Because the their excuse or defence, the peculiarity of their God of mercy is also a God of truth. God had natural temper. On this ground, for example, given a reasonable command, enforced by a rea- some either palliate or deny the guilt of sudden sonable penalty, and the truth of God must be anger with all its unseemly accompaniments and lakept. “Yea, let God be true, and every man a mentable consequences. Others allege the power liar. Were one jot or tittle of God's word to of natural appetite, or of acquired habit ; while fail

, God would cease to be a competent or righte- habit is again traced to the society and circumous Judge. He would cease to be competent-stances by which they were surrounded, inveigled, for if he gave a law that required not to be en- or betrayed. In a word, any plea, but that of forced, the enactment of such a law proved his "guilty,' will the sinner put in before God; or, if unfitness to legislate. He would also cease to be forced to this at last, even still some allegation of righteous—for if he enforced not his law, he vio- the littleness of the sin, and of the greatness of lated his word—and thus ceasing to be a righte- the temptation, will be found on the lip or in the ous law to himself, must thereby cease to be a heart, in order to diininish the guilt, or to mitigate righteous Judge for others. The word of the the sentence. Now, because, in reality, all this is Lord, therefore, cannot be broken ; but sin must but to transfer the sin back to God—and, in some be followed by a correspondent punishment. way or other, to lay it at his door, it became abso

The punishment inflicted upon our first parents lutely necessary that God should not only exhiimplies deep displeasure against sin. The Lord bit the full detail of the curse, but that he should God did not simply send them away. He deprive the sinner of the scene of blessedness with drove' them out from the garden. Had he which he had been originally endowed ; that sin merely commanded them to go, there had been and misery thus meeting together, in the memory no reasonable expectation of obedience—for they of past joys, and the pressure of present sorrows, who had disobeyed when innocent, would much might become as medicines in the hand of the more disobey when guilty. Had he merely com- great Physician, for working out, in mercy, the manded them to go—they who had so readily in- sinner's final cure; that the miserable exile might vented excuses for one sin, would no less readily desire a better country; the unhappy outcast a have defended another. They would still have father's home. lingered around their earliest home, and hid But is not this driving' out of the man from Eden, the sad and terrible emblem of the final merciful Saviour! Come unto me, all ye that sentence against impenitent souls, to whom the labour and are heavy laden.' Toil-worn with your Judge, on the throne of his glory, shall say, “Do work, down-borne by your burden, 'Come unto part from me, ye cursed, into everlasting fire ? me'—but not that I may task you more heavily, Here sin and misery are in temporal, there in as Pharaoh did Israel when he sought for libertyeternal union! But miserable sinners though but come unto me, and I will give you rest.' we be, while here our state is never hopeless. And · learn of me,' it is added, “for I am meek Here the cherub guard is not only withdrawn and lowly in heart, and ye shall find rest to your from the tree of life, but Jesus says, “Look souls.' unto me, and be ye saved. And because we Let us then contemplate, first, the characters were under the curse, he himself became a curse invited— all that labour and are heavy laden.' for us;' and because we were in sin, he him- Since sin entered into the world, labour has been self. bare our sins in his own body on the tree;' the lot of man. “And unto Adam he said, Beand because we were in misery, "he bare our cause thou hast hearkened unto the voice of thy griefs, and carried our sorrows;' and because wife, and hast eaten of the tree of which I comwe were exiles and outcasts without rest from our manded thee, saying, Thou shalt not eat of it, profitless toils, Jesus therefore said, and says, cursed is the ground for thy sake ; in sorrow • Come unto me, all ye that labour and are heavy shalt thou eat of it all the days of thy life. laden, and I will give you rest.'

Thorns also and thistles shall it bring forth unto Let us then flee to the refuge, to lay hold upon theemand in the sweat of thy face thou shalt eat the hope set before us ! Once were we, in Adam, bread.' The earth, cursed in one place with obexpelled from Eden; now are we, in Jesus, in- stinate barrenness, in another with perverse provited, entreated to return. Let us linger no ductiveness, yields only to labour; nor does winmore— let us doubt no more. He who was ter in its cold, or summer in its warmth, afford and is just to punish-was and is also mighty any interval of relaxation from continuous toil. and merciful to save. He who righteously drove And all this labour of man is for the mouth, and out the man,' is the same who, in grace, restores yet the appetite is not filled.' But how greatly him to glory.

is this labour increased, when we contemplate the various arts that man must cultivate, the complicated manufactures in which he must engage, in

order to provide the necessaries, conveniencies, or TWENTY-Sixth Day.—EVENING.

comforts of his short and weary life! And how

much greater still becomes human labour, when Come unto me, all ye that labour and are heavy the body almost comes to rest, and the mind, laden, and I will give you rest,' Mat. xi. 28.

either from choice, habit, or compulsion of cirSome parts of scripture seem specially intended cumstances, becomes the labourer in the field of either for particular characters, or special circum- thought. The contemplative investigator of stances. Thus the “twenty-third' has been called truth alone can tell how true are the words of

the child's psalm'—and certainly from the lips, Solomon when he said—Much study is a wearias it were, of babes and sucklings,' it has been ness to the flesh.' more frequently heard than any other. Thus the But how often is this mental and bodily la• hundred and third’has also been denominated, bour most grievously increased by disastrous dis“the sick man's psalm,'—and how often, in the appointments in all our studies, purposes, and valley of the shadow of death,' it has been a lamp | plans! How much heavier grows our burden to his feet, and a light to his paths,' every one still when we consider those sad bereavements of can tell, whom office, duty, or sympathy, has dear and beloved ones whom we expected to aid called to visit the bed of affliction, or the house in our toils, to share in our successes, to divide of mourning. But, perhaps, even beyond all these our sorrows, or to double our joys! And how and similar blessed portions, the words upon grievous becomes our labour, how intolerable which our meditation turns, have been employed our burden, when debilitated by sickness, or torto give light in darkness, comfort in sorrow, mented with pain !—when “wearisome nights are strength in weakness, and even hope in despair. appointed to us, and tossings to and fro to the What surpassing beauty, what attractive emphasis dawn of the day'—when in the morning we in every word! *Come!' 0! why is it not ‘Go?' say, Would God it were even ! and at even, Why not • depart' from me? Come unto me!' Would God it were morning! To Jesus! The incarnate God, the mighty, the But the most grievous labour and burden of

our state ever arise from the power of temptation, sake his way, and the unrighteous man his and the consciousness of sin. • The spirit of a thoughts, and return unto the Lord, and he will man will sustain his infirmity, but a wounded have mercy upon him; and to our God, for he spirit who can bear?' This wound of the spirit will abundantly pardon.' sin alone can inflict, the conscience alone can feel. This burden alone is intolerable, for every other may be shaken off, or borne up—but sin unremoved must sink the soul into eternal misery.

TWENTY-SEVENTH DAY.-MORNING. Now through the din of all this toil, the vexation of all these disappointments, the tears of all Wherefore, as by one man sin entered into the those bereavements, the sufferings of all this sick- world, and death by sin ; so death passed upon ness, and the darkness and guiltiness of all this all men, for that all have sinned, Rom. v. 12. sin—there comes a sweet voice of invitation That sin is in the world no one can deny, unless and promise—Come unto me, all ye that labour those self-blinded souls who altogether deny its and are heavy laden, and I will give you rest.' existence. That some men, however, should thus

This blessed rest has its commencement in the deny the existence of sin, by denying any real heart. “Being justified by faith, we have peace and essential distinction between good and evil with God, through our Lord Jesus Christ.'•The is nothing more than a proof of what is often peace of God, that passeth all understanding, found—even that mental aberration upon one keeps our hearts and mind. In that peace, on point may, in many cases, be accompanied with earth—the peace of a 'conscience sprinkled from great powers of discernment and reasoning upon dead works'—the soul reposes as Lazarus, in glory, every other. That those who deny the existence upon the bosom of Abraham. This peace, this of sin are in reality subject to mental alienation, rest in the conscience—the real seat of all human can be easily proved; for let their feelings be outjoy or woe—immediately pervades and subdues raged, and their influence undermined ; let their the affections, while it sets them upon things name be calumniated, or their property abstracted above'-removes them from things upon the -and then see whether they do not discover the earth,' and diffuses over them the sunshine and difference between right and wrong, when it the calm of the upper world, of which the renew- ceases to be a point of mere verbal disquisition, ing Spirit of God is the specimen and the earnest. and is felt as a matter coming home to their lives Then flee away all the terrors of the fiery law, and and bosoms. In a word, it is vain to deny that the rest of victory succeeds to the toils of the con- there is sin in the world. Idolatry, impiety, flict

. For the wages of sin is death, and the contempt of ordinances, disobedience to parents, strength of sin is the law; but thanks be to oppression, cruelty, murder. licentiousness, fraud, God who giveth us the victory, through our Lord cunning, deceit, robbery, lying, and covetousness, Jesus Christ. Then is subdued and laid pro- are every day assuming a thousand forms both in strate all the power of sin. For when the law, public and in private life ; and though some of sin's strength—is deprived of its terrors—when these forms some men may excuse, yet others of we pass from under the ban of the law, and come them every man is daily found to condemn. under the protection of graco-then cannot sinThus into a world created by a God holy, beneany more 'reign in our mortal bodies that we ficent, just, and omnipotent—we find, beyond all should obey it in the lusts thereof;' but grace controversy, that sin has obtained an entrance. reigns through righteousness, unto eternal life, But how? The scriptures cut short all farther through Jesus Christ our Lord. And then en- inquiry as utterly unnecessary to the purposes of ter we into our temporal rest—temporal as to man, and plainly declare, that by one man sin its duration, spiritual as to its nature and then entered into the world, and that by one man's receive we 'the earnest of the inheritance, even disobedience many were made sinners.' of the rest that remaineth for the people of We say, that to inquire deeper into the origin

that Come, then, all ye that labour and are heavy is, for his renewing and salvation. To the eye of laden. You feel your burden--you deplore the curious research, a deeper investigation may apgalling yoke of the world and of sin—you purpose, pear desirable—but to him whose chief object is one day, to come to Jesus, because you can else- to learn what he must do to be saved,' there is where find no rest. O! come !—come !—come neither need, nor time, nor desire, for farther innow, “Seek the Lord while he may be found; call quiry. The physician who finds a disease the upon him, while he is near ; let the wicked for- seat and nature of which he does not understand,

God:

of sin is unnecessary for the purposes of

man,

1

may find it important or necessary to investigate | len from his original righteousness. The history, its origin, in order to its cure; but if he find the the mode, and the manner of that fall, the scrippatient in extreme danger, and sees not a mo- tures alone supply. ment to be lost, he will postpone his researches Of the evil of sin, the only natural expositors into the origin of the disease, and employ all his are disease, pain, and death. What they are to energies to palliate or remove the urgent and most the body, sin is to the soul. They destroy its dangerous symptoms.

comfort, they disfigure its symmetry, they waste And so is it with sin in ourselves and others. its beauty, they undermine its strength, they torSin appears in all. The symptoms are apparent ment it with pain, and they deliver it over as a and dangerous ; every one an emblem and a fore- hopeless prisoner to corruption and to worms. runner of death. Till the most urgent symptoms. There is this only difference—the death of the are removed, we have no time for inquiring into body is complete—the death of the soul is with their deeper origin; and when they are removed, the worm that dieth not, and the fire that is not we are contented to learn what the scriptures quenched. discover, that by one man sin entered into the Help, Lord, else we perish!' world.'

That Adam stood not as an individual, but as a federal head, is obvious; for as he received the blessing of multiplying, and the command of obe- TWENTY-SEVENTH Day.—EVENING. dience, and the threatening of disobedience, at one and the same time, his obedience or dis- •For as in Adam all die, eren so in Christ shall obedience applied, therefore, to all his posterity.

all be made alive,' 1 Cor. xv. 22. And this fact we see every day illustrated in the There are two Adams mentioned in scriptureoccurrences of this life. If a father have an estate, the first and the second. • The first man (or his improvements and his additions descend to his Adam) is of the earth, earthy; the second man heirs. If he squander or lose his estate, the effects (or Adam) is the Lord from heaven.

And as of his folly, or his misfortunes, in like manner we have borne the image of the earthy, so shall descend. Besides, since ' by one man sin entered we bear the image of the heavenly.' into the world, and death by sin,' we perceive, Now, the first Adam was the federal head of by simply reversing the order, that where there all his posterity, and in him all his posterity die. is death, there must have been previous sin. But The second Adam was also the federal head of all we see death in children, therefore there must be his posterity, and in him all his posterity live.

in early infancy, it cannot have been actual transgres- what the scriptures mean by being in Christ,' sion ; it must, therefore, be that sin of the whole for upon that being in him, depends our spiritrace which we inherit as the bitter fruit of Adam's ual resurrection and eternal life. Our Saviour, first offence.

in the fifteenth chapter of John, explains what is Now that all men naturally inherit sinful dis- meant by being in Christ, by the union between positions, is obvious to the eye of every man that a vine and its branches. "I am the true vine, examines the world around him. The proof lies and my Father is the husbandman. Every branch in the fact that in all men, without exception, as in me that beareth not fruit he taketh away; and soon as action begins, sin begins. But this dis- every branch that beareth fruit he purgeth it, that position could not have been the original condi- it may bring forth more fruit. Abide in me and tion of man. This is proved by reason as well as I in you. As the branch cannot bear fruit of itasserted in scripture. Reason absolutely proves self, except it abide in the vine ; no more can ye, it thus. We find men prone to sinful actions. except ye abide in me. I am the vine, ye are We find them so prone from youth, from the very the branches. If a man abide not in me, he is dawn of reason. But proneness to sinful actions, cast forth as a branch, and is withered. If ye cannot arise from any other than sinful disposi - abide in me, and

my words abide in you, ye shall tions; in point of fact, such proneness is sinful ask what ye will, and it shall be done unto you. dispositions. Now that God could not have Paul expounds the same union by a variety of created man so, is obvious—for if he create a emblems, but by none more specially than by being with sinful dispositions, he, as the author of that of the body and members. Hence he says these dispositions, is the author of sin, which is of Christ and believers, “ Ye are members of his absurd and blasphemous. Man must, therefore, body, of his flesh, and of his bones.' have been created holy; and man must have fal- | Now, is this dwelling of believers in Christ,

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