connection between a right apprehension of the | him with rapturous praise, and yield him a cheerlove of God towards us, and the exercise of our ful and devoted service.

us.

It is not inconsistent with the gospel to love God on account of the benefits which he has conferred upon us. True, we ought to love him for his own excellence, independent of his kindness to But we are not forbidden to be influenced by a sense of our obligations to him. Gratitude is a principle natural to man, and ought to be cherished by lively exercises. Where it is wanted we expect nothing that is good. The gospel is both designed and calculated to call it forth, and the blessings which it confers highly aggravate the guilt of ingratitude. If we do not love God for what he hath done in Christ, we can have no evidence of the enjoyment of his favour. Our love to him is an indispensable token of our participation in his love to us.

Let us then entertain the question of our Lord to Peter, 'Lovest thou me?' and remembering the solemn emphasis by which it was thrice repeated, let us examine our love to Jesus. We put the inquiry in the form of love to Jesus, for this is substantially the same as love to God, and it seems more easy to our weak apprehension.

More particularly, love is ever found ardently to desire the presence of its object. And nothing can be more natural than the exercises of the church, in this respect, as described in the Song of Songs. By night, on my bed I sought him whom my soul loveth. I sought him but I found him not,' earnestly desiring communion with him. I will rise now and go about the city; in the streets and in the broad ways I will seek him whom my soul loveth; I sought him but I found him not.' Ah no, Christ was not to be found in the concourse of sinners. The watchmen that go about the city found me; to whom I said, Saw ye him whom my soul loveth?' These were the ministers of religion. 'It was but a little way that I passed from them, but I found him whom my soul loveth. I held him and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me.' This is the enjoyment of Christ in the ordinances of the church. I charge you, O ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up, nor awake my love, till he please.' Every thing is avoided that might disturb the sweet communion of the soul with Christ.

If then we really love Christ we ought to be But let us not suppose that love is merely senconscious of the existence of this affection in us. timental. It is an active, moving, mighty prinThis was never questioned by Peter, when our ciple, urging to deeds of noblest daring, and calling Lord inquired at him, but in the simplicity of an forth other affections of the soul to vigorous and honest heart he replied, "Lord, thou knowest all sustained exertion. It animates with indomitable things, thou knowest that I love thee.' It grieved zeal. See the apostle Paul, and hear how he him to think his love to Christ should be ques- spoke and acted under its influence: 'Whether we tioned. Nor are we at any loss to determine be beside ourselves it is to God, or whether we whether we have love toward any of our fellow-be sober it is for your cause. For the love of creatures. Why then should it be counted weak and fanatical to speak of our love to Jesus? We may and ought to be conscious of its existence, and its exercise, and never rest until we are so. But if this be thought an evidence too refined and unsatisfying, let us remember that love will show itself by the marked preference which it ever gives to its object, and especially so, when that object is Christ. 'I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.' Such was the language of Paul, and the same is the sentiment of every true Christian, placing Christ above every other object, and renouncing every thing inconsistent with his service. In the Song of Solomon the church is made to say, 'my beloved is white and ruddy, the chiefest among ten thousand.' He has attractions for her above every other being,-causing her to think upon him with great delight, to speak of

Christ constraineth us.' It induces a spirit of self-denial. Many waters cannot quench love. Any thing will be borne that can secure the favour or enhance the happiness of those we love. Nor is there any principle but this that will account for the hardships and privations which the servants of Christ have borne for his sake, and not merely borne with patience, but 'rejoicing that they were counted worthy to suffer for his name.' Love prompts to unwearied efforts in behalf of the people of Christ. A tender interest is felt in all that concerns them for his sake. 'Whosoever loveth him that begat, loveth him also that is begotten of him.' Our affection for the parent binds us to his children. And as we love Christ

so shall we love his people, and delight to do them good. This Christ requires at our hand, and he has distinctly forewarned us that he will look for this distinguishing mark in the day of judg

ment, when to all his servants he will be able to | nature and constitution, opposed to God. As for

say, in explanation of their kindness to him, 'inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.' In short, love prompts to the universal obedience of Christ. This is his own test: 'If ye love me keep my commandments.' And the same is the rule of his beloved apostle John: 'Hereby we do know that we know him, if we keep his commandments.' And again he repeats the sentiment: 'He that keepeth his commandments dwelleth in him, and he in him.'

By these evidences let us try our love to Christ. Let us deal faithfully with ourselves. And while we are encouraged by the apostolic blessing, 'grace be with all them that love our Lord Jesus Christ in sincerity,' let us be warned by the awful sentence, if any man love not the Lord Jesus Christ let him be anathema, maranatha,'-accursed at the coming of our Lord.

THIRD DAY.-MORNING.

'For if, when we were enemies, we were recon-
ciled to God by the death of his Son, much
more, being reconciled, we shall be saved by his
life,' Rom. v. 10.

We are accustomed to reason from the past to
the future. As we have been treated, hitherto,
for good or ill, so are our expectations for the time
to come. Applying this principle to the dealings
of God with us, the experience of his goodness
may well induce our confidence in him for all we
need. But especially may this rule be adopted by
the believer, who, when he thinks what Christ
has already done for his soul, may well confide in
him for all the purposes of his future salvation.
This is the principle inculcated in the passage
before us.
Let us follow out the views which it
suggests of the blessings which the believer has
already received, and of his security for the
future.

the law of God, it does not feel nor own its obligation, nor until it is completely changed by the power of God, can it do so. Its nature is sinful, and must be regenerated before it can love God or his law. What is thus asserted may be proved by the least observation. Men every where are found in a state of rebellion against God. What he teaches they are indisposed to receive, and 'the natural man receiveth not the things of the Spirit of God.' What he forbids they are disposed to do, and they go astray from the womb. What he requires they neglect, and say, We will not have him to rule over us. And the dispensations and appointments of his providence provoke them to murmuring and impatience, for they desire to follow their own ways. It is, therefore, not too much to declare that men are enemies to God.

Now it was when they were such that God was pleased to provide for their reconciliation to himself by the death of his Son. And on every part of this provision how clearly do we see his sovereign grace. It originated with himself, unsought by the offender. When our first parents not forth to confess their sin, and seek for pardon. sinned, they hid themselves from God, and came The promise of deliverance came wholly and freely from God himself. Its nature was as gracious as its origin. It consisted in the humiliation, and suffering, and death of his own Son. Nothing else could suffice, and even this sacrifice was not withheld. By it the recovery of the sinner was completely secured. A new and living way of access was opened up for him to the pure and holy Being whom he had offended. Pardon was rendered compatible with the law and character of God. An atonement was made for sin, and nothing stood in the way to hinder the offender's return to God, if he could only be persuaded to embrace the provision of the gospel. And even this also was secured. The Holy Spirit was a part of the Saviour's purchase. He is sent into the heart, and inclines it to receive Christ. By grace are ye saved through faith, and that not of yourselves, it is the gift of God.' Thus the whole scheme is one of sovereign mercy from first to last-its origin, its nature, its completeAnd this last not less so than any of all the rest. For however gracious the dispensation, such is the blindness and hardness of the sinner that, if left to himself, he would never submit to it. He must be constrained by the same grace that originated and completed it. And it is his consciousness of this that affects him perhaps as much as the scheme of

It reminds us that 'we were enemies.' Enemies to God. We were such by nature. No language could be stronger than that which is employed by the apostle Paul to describe the natural enmity of the human heart to God. The car-ness, its very application. nal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.' By the carnal mind is meant the disposition which we inherit according to the flesh, and which is as universal as human nature. This disposition is enmity, not merely discovering some symptoms of opposition, but radically, in its very

sinner a new man in Christ Jesus. Such a time well as his Saviour. Whatever is shown to him is well called the day of power. Nothing but to be contrary to the will of Christ in his life he the mighty power of God can regenerate the is willing to abandon. We see in him the proof sinner. He hath saved us by the washing of of the testimony, 'God having raised up his Son regeneration, and renewing of the Holy Ghost, Jesus, sent him to bless you in turning away which he shed on us abundantly through Jesus every one of you from his iniquities.' The grace Christ our Saviour.' He alone can correct our of the Spirit is seen in him, enabling him to rewayward dispositions, subdue our rebellious wills, nounce long-cherished and sinful practices, to change our sinful habits, and reform our evil obey the trying command, If thy right hand practices. When such a change is effected, it is offend thee, cut it off, and cast it from thee.' Nor truly a day of power-saving and divine. is he merely made to cease from that which is evil, he is taught to do well. He feels the force of the remonstrance, and seeks to comply with its demands, 'Ye are not your own, ye are bought with a price, therefore glorify God in your body and your spirit, which are his.' He is willing to imitate Christ. He longs after greater conformity to him, desirous to have the mind in him that was also in Jesus, to walk even as he walked, to be pure as he was pure, benevolent as he was benevolent, self-denied, and holy, and devoted like him.

Not only in

And let us now observe the result of such a day, and its gracious operations. The subjects of it are willing,' they become the voluntary servants of the Lord Jesus. By the power of the Holy Spirit their minds are so enlightened as clearly to discriminate between right and wrong, between good and evil; their hearts are so changed as to choose and take pleasure in the ways of God; their taste becomes spiritual, their affections heavenly, their desires pure, their pursuits righteous. Thus 'God worketh in them both to will and to do of his good pleasure.' Their will He is willing to honour Christ. and conduct he conforms to his own. Let us his own heart, but in the world. He is zealous, remember the service of the believer is not ren-yea, jealous for the honour of Jesus upon the dered in the spirit of a slave but a son. What earth. This makes him willing to contribute to he does for God he delights to do. He is em- his cause. He contributes of his substance, ‘a phatically WILLING.' cheerful giver,' because he feels the power of the exhortation, Freely ye have received, freely give.' He contributes of his labour, in doing good as he has opportunity. He contributes of his time and talents, desiring to obey the command of his Lord, 'Occupy till I come,' and anticipating his summons, Give an account of thy stewardship. Should difficulties arise, and disappointments, and distresses, and even persecutions, he is willing to bear them. God enables him to receive the consolation, Rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy.'

He is willing to be saved by Christ. He is willing to be a debtor to sovereign grace. Nor will anything but the power of Jehovah's Spirit ever make him so. The gospel is the last refuge of the sinner. Until he sees that either he must perish or embrace it, he will not embrace it. Self-righteousness is the great enemy of Christ. It can exist under any form. The great complaint of men, whether nominal Christians or heathens, unenlightened Protestants or degraded Papists, is the same. Being ignorant of God's righteousness, and going about to establish their own righteousness, they have not submitted themselves to the righteousness of God.' Only he who has felt the power of the Holy Ghost, perceives and receives the truth that Christ is the end of the law for righteousness to every one that believeth.' But he does understand and submit to

it. He humbles himself to be taught of God. He thankfully embraces this only hope of the sinner. And he willingly rejoices to say, 'I count all things but loss for the excellency of the knowledge of Jesus Christ my Lord; that I may be found in him, not having mine own righteousness which is of the law, but that which is through faith of Christ, even the righteousness which is of God by faith.'

He is willing to have Christ for his master as

FOURTH DAY.-MORNING.

I find then a law, that, when I would do good, evil is present with me,' Rom. vii. 21. 'I WOULD do good.' So said Paul and so saith every believer. He has undergone an entire moral change, which lays the foundation of holiness in a regenerated heart. The language expressive of this change is singularly strong and pointed: 'We are his workmanship, created in Christ Jesus, unto good works.' The believer is the work of Jehovah's hand, who causes him to

undergo a revolution of character that changes | Paul says, 'I delight in the law of God after the all his principles and motives of action, and in inward man, but I see another law in virtue of which he is led into the practice of good works. The same change is described by another apostle under another view, and he says of it, 'whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin because he is born of God.' This meaning must be that so far as he is a partaker of a new, regenerated nature, he does not commit sin. That nature is contrary to sin. It is pure as its own author, and were there no other nature than this in man there would be no sin found in his life. This is the nature which is called in the scriptures the 'new man,' and whose voice is uttered in the earnest cry, 'I would do good.'