enjoyed, and which would have prevailed to bring to repentance, the luxurious and corrupt heathen cities of Tyre and Sidon.

We do not profess to explain how these means would have been effectual to produce repentance in the one case, when they were not so in the other. We believe Christ that things would have been as he says. His word on this, as on every other point, is enough for us. May the Lord ever preserve us from the pride which refuseth instruction, because God's ways are deeper than our understanding.

guilty! Nay, guiltier. For Chorazin and Bethsaida never acknowledged the divine authority of Jesus Christ, whose miracles and teaching they resisted. But how many of us profess to acknowledge the divinity of Christ, and to admit that he is the only Saviour, and that his doctrine unfolds the only way of a sinner's escape from hell, and of admission into heaven; and yet we treat Christ and his doctrine with utter coldness and indifference. It was a fearful sin to refuse altogether Christ, and his miracles, and his teaching, treating him as an impostor. But surely it But do no cities except Chorazin and Beth- is a sin more fearful still, to admit that Christ is saida neglect privileges, and reject means of a divine Saviour, and that his doctrine is absograce? Have none but the inhabitants of these lutely necessary to our eternal well-being, and cities turned a deaf ear to heaven's calls to repent-notwithstanding to neglect or despise him. ance? It is easy to find fault with others: it is Who is guilty of this fearful sin? Lord, is it safer to judge ourselves. There are cities in these I? Do not I admit the reality of Christ's mirlands which equal, or perhaps surpass Tyre and acles, of which the evangelists testify? Do I Sidon in wealth, luxury, and commercial great-not hear many a time, in terms plain and earnest, Much, and very awful wickedness is to be found in these cities, and were it not that there is also to be found in them a number of those who are the salt of the earth, and who preserve them from utter putrefaction and corruption, we might expect those cities speedily to share the fate of Tyre and Sidon. Nay, with regard to religious privileges, the cities of our land are as highly favoured as were Chorazin and Bethsaida. For though the mind dwells with a pleasing fondness on the personal teaching of Jesus Christ, it cannot be doubted that a fuller and clearer revelation of the gospel was given after his ascension, than was previously unfolded. The latter times being come, and all the revelation of divine truth that God judged necessary being about to be given and recorded, the Holy Ghost taught the apostles a fuller measure of divine truth than even the Son of God himself taught to men.

ness.

the doctrines of the gospel; and do I not allow the heavenly origin of these doctrines, and their unspeakable importance to sinners of mankind? Yet these miracles have, in truth, had as little weight with me, as if they had been the tricks of an impostor. I have many a time heard the glorious gospel with less attention than I have given to an idle tale; and its statements, warnings, entreaties, promises, threatenings, examples, revelations, affect not my heart, nor influence my conduct. My bible, how little prized, read, pondered, understood, believed, obeyed, enjoyed! My Sabbaths, how little are they my delight! My minister, the Lord's servant and messenger, how carelessly do I hear him, how little thoroughly believe him, to how small an extent do I obey his teaching!

So then I am not free from the sin of Chorazin and Bethsaida. Am I safe from their woe? No voice is heard proclaiming it against me; but is it therefore not in existence? It hath not yet come; is that a reason for believing that it shall never come? Methinks I hear the Saviour saying to me, and to my fellow-sinners, Except ye repent, ye shall all likewise perish.' May the example not be lost. May the call not be refused or neglected.

And what the Holy Ghost taught to the apostles, is now freely and fully taught to us. We behold not with our eyes the miracles which Jesus Christ wrought in the cities of Judah; we hear not the living voice of the Son of God. But we profess to believe (do we really believe?) that these miracles were by Jesus Christ assuredly wrought; and we read, and we hear a fuller statement of divine truth, than it was consistent with the divine will that the Son of God should make, when he tabernacled as a man on the earth. How, then, shall they escape, who neglect so great salvation? Was it only with Chorazin and Bethsaida, and their inhabitants, that God was dis-Therefore by the deeds of the law there shall no pleased? Is there no risk of his being angry, even to destruction, with cities and persons in the present day, who are as guilty as they? As

ELEVENTH DAY.-MORNING.

flesh be justified in his sight,' Rom. iii. 20.

LAW, in this passage, means all those rules whica
God has given to man for the direction of his con-

duct, the law originally written on Adam's of duty, or doing what they ought not to do. heart, and of which fragments still remain in And as many as admit this, must perceive that man's natural conscience; the ceremonial law by deeds of law they cannot be justified in the given to the Israelites; and the moral law sum- sight of God. Granting that their own view of marily comprehended in the ten commandments. themselves were the correct one, and that some 'Deeds of the law,' are whatever things are done of their thoughts, words, and deeds were perfect, towards obeying the law. And the assertion of and exactly such as the law of God requires them the inspired apostle is, that by works of obe- to be; still some of them being either not condience to law, there shall no flesh be justified in formed to the law, or transgression of it, in God's sight-no flesh, no human being, shall stand respect of these latter, when he is compared with clear and righteous in regard to all that any law the law, he cannot be justified. Nay, we may go requires of him. There will not be an exact a step farther. We may suppose a man to be agreement between the conduct of any human altogether conformed to the law of God, except being, and any law that God has given for man's in one point; to have throughout his whole life direction; so that no man can look at any law of done exactly what was required, except on one God, and then at his own conduct, and say to solitary occasion: that one point, that one occasion God, I am a just person; I have done all things of transgression or omission of duty, even in the required of me by this law of thine.' midst of an else perfectly blameless life, would constitute him a breaker of the law, and bring him under condemnation. This is the judgment of both scripture and right reason. For scripture says, 'Cursed is every one who continueth not in all things written in the book of the law to do them; and Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.' Our first parents were an example of this, for their one offence placed them among law-breakers, and subjected them to the penalty attached to disobedience. God is the judge, and when man is called before him and asked, Hast thou kept the law? and he begins to say, In most things I have, but-or even, in all things I have, but in one particular; he is instantly stopped and told that the question is not, In what particular hast thou kept the law? It simply is, Hast thou kept the law? And unless thou canst give a true unfaltering answer that thou hast kept the law, by works of obedience to the law thou canst not be justified.-Verily I am constrained to admit that this is a reasonable view of the matter. My understanding approves of it. What should be its practical effect on me? Doubtless to make me feel and act as one who cannot, and who does not expect to be regarded as just by God, in virtue of any works of obedience to the law.

At the same time, it must be understood, that it is not owing to any defect in the law, or in obedience to the law, that no flesh can be justified by obeying the law. The law is good, and obedience is good, and if the obedience met the law on all points, and was a perfect obedience, then the man who rendered it would be, by that obedience, justified. The expression'no flesh,' shows that the apostle is speaking of fallen man. His obedience is, in every instance, an imperfect obedience, and it is this imperfection of the obedience which causes that by deeds of law there shall no flesh be justified in God's sight.'

This doctrine is of great practical importance, inasmuch as the right reception of it prepares a man for God's way of salvation, whilst the disbelief of it leaves a man seeking for salvation, in a way that shall end in his everlasting ruin. Why should any of us wish to shut our eyes to the truth? May the Spirit of God be our teacher in this matter, on which our soul's salvation depends.

Is it, or is it not true, that our best services and all our holy things have in them a taint of imperfection and sin? It is true, if the testimony of scripture, to which agrees candid accurate observation, is to have any weight. For it is written in the word of God, that the imagination of man's heart is evil from his youth,' and that all our righteousnesses are as filthy rags before God.' But if a man knows so little of scripture, and of himself, as to believe and maintain that some of his actions are perfect, without stain of sin, will any one be found to maintain that his every thought, word, and act, are of this description? Folly and blindness cannot go so far as that. Almost all are ready to admit that in many things they offend, either coming short

Under the first covenant, or covenant of works, in which Adam was the representative of the human race, life was to be by obedience to the law. But when that covenant was broken, and man's nature became corrupt by the fall, there could be no longer life by the law, for by not one individual was it fully obeyed. It spoke only of condemnation and death, because not one of those to whom it spoke but was a transgressor. The law now does not justify; it condemns. So that if I go to it seeking life, it will speak to me

Christ alone for salvation as he is offered to us in the gospel. They are justified. They are regarded by God as perfectly free from any transgression of the divine law. They are in God's sight as if they had obeyed the law in every particular.

nothing but death. O how sad my condition, they who have received and rested on Jesus and that of my fellow-creatures, had we been left under this righteous, strict, condemning law. For the condemnation would be all the more terrible that the law is holy, and the commandment holy, and just, and good.-This holy law is not withdrawn, and yet there is life for the sinner. And how are they thus justified? In the In the gospel scheme, mercy and truth meet Lord. All suffering that was due to believers together, righteousness and peace embrace each on account of their sins was expended on Christ, other. The law remains a rule of life, a light even till it was wholly exhausted. All the unto the feet, and a lamp unto the path, to those obedience that was required of them, in order to who receive life as a free gift, and are justified their being just in the sight of God, was rendered through the righteousness of Christ, which is by Christ. By faith they are united to Jesus counted their righteousness by faith in him. The Christ, so that they become one with him. He is law condemns, that men be compelled to seek life the head, they are the members, and together they and justification elsewhere. And when man has constitute a mystical body. They, then, are as found life in Jesus Christ, and justification through he is. The righteousness which is his, is also an act of God's free grace, by faith in Christ's theirs. He is the just one, and hence they are blood, the law shines forth as a holy rule of life, There is therefore now no condemnation a transcript of the divine will, leading the believer, to those who are in Christ Jesus. They stand by the paths of holiness and peace, to the king-acquitted even as Christ stands acquitted, who dom of heaven. How gracious is God! how having died for our sins, rose again for our justiwise! how holy! The broken, condemning law, fication. His resurrection testified that his atonehe placeth under Christ, to guide Christ's chil- ment had been accepted, that no further demand dren to heaven! Its accusations are silenced, could be made on him, that as man's surety he its thunders are hushed, yet it is pure and strict had done all, and paid all, and was acquitted, and that therefore those for whom he answered must be acquitted also. Thus the seed of Israel -true believers, are justified in the Lord. Glorious privilege! to be made one with Christ Jesus! Most important blessing! to be justified in him! And this privilege and this blessing are

as ever.

ELEVENTH DAY.-EVENING.

just.

In the Lord shall all the seed of Israel be justi- to all the saints. No matter how weak in faith, fied, and shall glory,' Isa. xlv. 25.

ALL are not Israel that are of Israel. All are not Christ's disciples who bear Christ's name. There is a hidden church in the bosom of the visible church. In the whole nation of Israel there were only seven thousand who had not bowed the knee to Baal. In a numerous congregation of professing Christians, how few converted persons are to be found! In a household, how seldom are the members all members of the family of God! Am I a real Christian, a converted person, a child of God? And have I thus an interest in those glorious statements and promises of God's word, which relate to his redeemed people? Teach me, O Spirit of God, to know myself, my present spiritual state, and the everlasting condition of being towards which I am journeying.

1. In the Lord shall all the seed of Israel be justified.' The seed of Israel are true believers. And who are true believers? They who have received God's testimony in the word regarding Jesus Christ, and the way of a sinner's salvation:

how desponding, if thou hast true faith as a grain of mustard seed, that indissolubly and eternally connects thee with Jesus Christ. No matter though thou be so utterly weak as to be unable to keep hold of Christ, thou shalt lie in his arms as the infant lies in the safe kind arms of the mother. And he will take care that thy union with him shall never fail, and that thou shalt be a partaker of all the blessings which flow from that union.

2. In the Lord shall all the seed of Israel glory.' And wherefore should a believer justified in the Lord, glory in the Lord? Manifold reasons he has. The Lord hath purchased for him pardon

of transgression, and brought in an everlasting | nor height, nor depth, nor any other creature, righteousness. The pardon thus graciously pro- shall be able to separate us from the love of God, vided, is of free grace bestowed. And when the which is in Christ Jesus our Lord. It testifies believer has by faith received and rested on the that all things work together for good to them Lord Jesus Christ, and thus obtained a pardon of who love God. So that contemplating the power his many sins so needed, yet so entirely beyond and faithfulness of Christ as engaged for his prethe reach of his own efforts, is he not naturally servation in the faith, his protection from spiriled to glory in the Lord, through whose merits tual enemies, and his perseverance unto the kingthis great thing has been done unto him? dom of heaven, the believer has ample reason to glory in the Lord. O, the riches and goodness of God! To provide for fallen man a way of justification, when, through breaking the covenant of works, justification by works of law had become impossible because of the imperfection of the obedience rendered!

But further, being justified in the Lord, the believer is sanctified in him by the work of the Spirit. Out of Christ's fulness have all believers received, and grace for grace. The pardon of sin is a great matter, but when the sinner has rightly become anxious about the pardon of sin, he has become anxious about a great deal more. The removal of sin, the destruction of its power, the purifying of the heart, the hallowing of the affections, he earnestly pants after. Provision is made for these in the scheme of redemption. The holiness which the believer desires is laid up in

the Lord Jesus Christ, and is communicated out of him to the believer by the Holy Spirit. In virtue of the union which subsists between Christ and believers, the holiness which is in him diffuses itself to them, even as the blood and nervous energy are diffused through all the members of the living body. Thus the Lord Jesus Christ is made unto believers sanctification. He came to destroy the works of the devil. By the Spirit, and through union with Christ, the believer has carried on in his soul and life that deliverance from sin, and that progress in holiness, which he so earnestly covets. And finding that thus holiness is of the Lord-holiness, that attribute of character so much desired by the renewed and justified, the believer glories in the Lord.

TWELFTH DAY.-MORNING.

For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth,' Rom. x. 3, 4.

THE passage which is the subject of the present meditation, though originally written regarding the Jews, is equally true of those who are only nominal Christians. Unconverted men, whether called Christians or Jews, being ignorant of 'God's righteousness, and going about to establish their own righteousness, do not submit themselves unto the righteousness of God.'

1. Now what is God's righteousness, of which Jews and professing Christians, whilst unrenewed and unenlightened, are ignorant? It is that But again, being justified in the Lord, the which is righteousness in the sight of God, the believer is preserved unto the glory of God's perfect fulfilment of the law by Jesus Christ. It heavenly kingdom. Whom God calleth, them is called 'God's righteousness,' either because he also justifieth; and whom he justifieth, them God esteems it to be righteousness; or because it he also glorifieth. Ah! when we think of this has been wrought out by God the Son, in human wilderness state, of the cares, the pleasures, the nature, suffering and obeying. The Son of God entanglements of this life; and along with these, exhausted, by his humiliation and sufferings, the of the assaults of spiritual enemies, and of the penalty due, the curse that belonged to the sins treachery of one's own heart, it sometimes seems of his people; that was his passive obedience. as if one would never reach the kingdom of He yielded a perfect obedience to every one of heaven, its perfect holiness and joyful rest. But the law's requirements, he obeyed the law of God to dispel such fears, and revive the drooping fully and constantly; that is called his active spirits of God's child, the word of truth testifies | obedience. These two taken together, Christ's that he who hath begun a good work in us, will passive obedience, and his active obedience, conperfect it unto the day of the Lord—that neither stitute his righteousness. And this is the rightribulation, nor distress, nor persecution, nor teousness of which all unconverted sinners are famine, nor nakedness, nor peril, nor sword, nor | ignorant.

death, nor life, nor angels, nor principalities, nor How stands it with me as to this matter? powers, nor things present, nor things to come, Have I never before heard of the righteousness

of God as explained and set forth above? Is that God's way-righteousness of God's providing― view of it as yet to me an unknown thing? Or have righteousness that God will accept; and so refusI heard of it but neglected it? Have I refused ing, he yet expects to prosper! Strange infatuto believed that Christ Jesus made atonement ation! Lord, suffer me not to be guilty of it. By for sin, or that he obeyed the law to merit heaven thy Spirit teach me the corruption of my own for believers? Or admitting an atonement, have heart, thy holiness, and the perfect obedience I refused to believe that it is for Christ's righte- which thy law requires, and then I shall never ousness that the sinner is accepted by God? If more think or talk of mine own righteousness, so, then I am ignorant of God's righteousness. but be willing and joyful to submit to thy Fearful ignorance that! Observe what it leads righteousness. men to do; they

2. 'Go about to establish their own righteousness. Few men can live altogether without a righteousness. They must have something to trust to. And, therefore, if they are ignorant of God's righteousness, they go about to establish their own. They do this when they rely on ordinances, or on a Christian profession, or on their attention to moral duties. Nominal Christians go about to establish their own righteousness, when they betake themselves to prayers, or church-going, or works of charity, or acts of justice and benevolence, and rely on these for acceptance with God, or think them necessary along with what Christ has done, to secure their acceptance. This is man's own righteousness at the very best. And what say the scriptures regarding it? All our righteousnesses are as filthy rags before God.' Vain the attempt to establish such a righteousness. It is like building a castle of sand on the wave-washed beach. And yet how many are relying on this righteousness of their own for their eternity! Am I doing so? Is it, in any measure, on what I have done, that I am venturing my precious soul into the world of spirits, and on its unchangeable, eternal state?

4. The end or perfection of that which man might have obtained by obedience to the law is everlasting blessedness, or eternal life. But spiritual life, the continuance and perfection of which is eternal life, depended on continued perfect obedience to the law; if the obedience failed, as in the case of the rebel angels, and of man, it did, the spiritual and eternal life were lost. But Christ's righteousness is the perfection of that which can be obtained by obeying the divine law. It is an infinite and everlasting righteousness. There cau be no interruption in the connection between it and eternal life. It is not only a righteousness to-day, as the righteousness of a fallen angel was before he rebelled, or as the righteousness of man was before he fell, which righteousness of the angel or of man might be lost by after disobedience; but it is a righteousness extending into all the future, even an everlasting righteousness. So that every one who believes in Christ, and receives thus Christ as his righteousness, is secure of eternal life; nothing can ever happen to deprive him of it.

And this seems to suggest the meaning of the scripture, 'I am come that they might have life, and that they might have it more abundantly.' For the man who had life by obedience to the law, might fail in his obedience, and lose the life; but the man who, by the power of the Spirit, once believes on Jesus Christ, enters into the possession of a spiritual and eternal life, which he can never lose. In the case of life by obe

3. Unconverted men, going about to establish their own righteousness, 'do not submit themselves unto the righteousness of God.' They can see no need for the righteousness of God-that righteousness which Jesus Christ had fully wrought out for his people. They think that their own righteous-dience to the law, the life shall be eternal if the ness is sufficient. To be wholly endebted to God's righteousness is by far too humbling to man's pride. It goes against his unenlightened, unsanctified reason to receive from God that for which God blesses him. Therefore he will not submit to the righteousness of God; he will not submit to receive it, to rely on it exclusively. Though God has provided it at a costly price, man, for whom it is provided, refuses to submit to it proudly refuses to receive it. Is there gratitude in this? is there wisdom? is there safety? The worm man, refuses to submit to God's righteousness—to receive righteousness in

obedience be eternal. In the case of life by possessing Christ as our righteousness, the life shall be eternal, because the believer is at once, on his believing, put in possession of an everlasting righteousness, which can know neither change nor failure. Hence the life which is by Christ, is more abundant than that which man. by the most perfect obedience, could have wrought out for himself. In the one case, there is an absolute certainty of its enduring to all eternity; in the other case, there is a possibility of its being lost through a failure in the necessary obedience. Precious Christ! be thou my portion.