TWENTY-EIGHTH DAY.-MORNING.

If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart,' Mal. ii. 2.

God's word. In everything that bears the stamp of divinity, there is something so exalted and full of majesty, that it cannot be regarded by a mind that is rightly constituted without a degree of reverence and holy awe. The stupendous works and the wonderful doings of Jehovah fill us with veneration, and the same will hold true respecting God's word wherever the heart is properly enlightened and suitably impressed. There is such a sublimity, and grandeur, and importance in the revelation of God, that that man who can read or listen to its declarations, without solemnity of feeling, has no genuine conviction of its truth and importance. Were God to speak to us, face to face, and address us in all the splendours of divine majesty, we must be overwhelmed; and yet in his written word God is speaking to us individually, and the only difference betwixt the one mode of communication and the other, is in the manner, not in the matter. In the one he condescends to the infirmity of our nature, and addresses us in a still small voice; while in the other we must be addressed as with the voice of thunder. Now if we had a believing impression that God, in his written word, is addressing us, surely our perusal of the word, our listening to the word, would be with reverence and humility, with anxiety and godly fear. And such will be our feelings of mind if we are suitably impressed. Never will a Christian take the word of life into his hand, without reflecting that it is heaven's legacy to him; never will he peruse its sacred page without bearing in mind that Jehovah therein ad-responsibility of their situation, have become cordresses him; and he will never attend the ministry of the word and the divine ordinances without saying, Speak, Lord, for thy servant hears. He reads the word, and he hears the word, with solemnity of mind, because it is not the word of man, but the word of the living God.

And what a rich reward has every such worshipper. To him God looks. Much is included in this declaration and promise-God approves and accepts his sacrifice, God watches and defends him, God delights in him to do him good, and God will abundantly reward and bless him. O! may we ever seek, in all our approaches to God, to be under the influence of his Spirit, that his favour may come to us, in peace and comfort in life, and in those blessings that are to be found at his right hand through eternity.

THE first verse of this chapter shows that this solemn warning and threatening is specially addressed to the priests, the sons of Levi. They were an order of men set apart, and consecrated to the Lord's service. Holiness to the Lord was engraven on their character, their office, their very garments. They were the interpreters of the law, the ambassadors of the Lord of hosts, the instituted medium, through whom, God and the people were to hold intercourse. The most exalted, even kings and princes, had no right in virtue of their rank or authority to intermeddle with their sacred duties, touch the vessels of the sanctuary, or interfere in the administration of divine ordinances. Much therefore depended on the priesthood, for instructing the people, extending and keeping alive the knowledge of God, and things divine. Their sacred office called on them to maintain the purity of God's worship, to promote vital godliness, and to advance the interests of pure and undefiled religion. If they became corrupt, if they declined in their duty, the consequences were most ruinous. And thus it has happened in every age, that, whenever those who are vested with the sacred office, have lost sight of the awful

rupt in principle and practice, it has told most fearfully and fatally on mankind. Society through all its grades have been affected thereby-the interests of religion have declined, and morality has sunk to the lowest ebb. And how can it be otherwise? When the fountain-head, or even the channel, is poisoned, death must be the consequence to many. Now it would appear that the priests, in Malachi's days, not merely neglected to give right instruction in God's covenant, but, like Eli's sons, despised God and caused others to do so too; spake contemptuously of what was most sacred, disregarded the Most High, and thus degraded themselves, and ruined multitudes. We have this account of them in the foregoing chapter. And because they neglected to glorify God's name, they defeated the great end of their institution, made men abhor the offering of the Lord, brought religion into discredit, and thus subjected themselves to the righteous displeasure of God. If they did not hear, and repent and turn unto the Lord, he would send his curse upon

them, curse their every blessing, and visit them | ruinous. What I have just read I believe to be with his most dread judgments; yea, says he, I have cursed them already,' the sentence has gone forth, and the indignation of the Almighty is kindled against them.

Nature teaches us the parent's duty in controlling his offspring. The frailty of infancy, the ready submissiveness and docility of the youthful mind, declare the responsiblity of the parent.

knew it to be that sin, of which the apostle after- | will not exercise a father's authority, an authority wards wrote, when he said, 'There is a sin unto with which God had invested him, and for the death, I do not say he shall pray for it.' Theirs exercise of which he must give an account. was a sin without remedy, as it was a profanation of the only remedy for sin. They must die 'without mercy,' and not even a father's voice could be raised to heaven for them, if they continued to defile and pollute the only channel through which mercy could flow. All sin renders the perpetrator of it vile, but this sin most peculiarly so. All men who make themselves vile by defacing the image of God shall fall beneath the divine curse; but doubly awful shall that curse be, against those who render the priestly office vile in their persons. Their punishment is just, for their iniquity is peculiarly aggravated. 'I have sworn,' says Jehovah, 'that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever.' But this verse leads us to consider the judgment brought on Eli, because of his being a partaker in the sin of his sons.

Revelation declares that God has clothed parents with this power, and implanted this docility in the young mind, in order to enable godly parents to restrain their children. And because of this the constitution of our nature, he commands children to obey their parents, and parents to rule well their household, for the glory of his name, 'These words which I command thee this day, saith the Lord, shall be in thine heart, and thou shalt teach them unto thy children,' &c., Deut. vi. 6, 7. Personal religion pure as Eli's is not enough; ardent prayer and godly example, like that of Eli's, is not enough; the spiritual welfare of our families must be We cannot doubt, from the character of Eli, endeavoured after, by all means diligently, conthat in early youth he had instructed his children stantly, painsfully, and with heartfelt anxiety, in their duty to God, and that he set them an and the command of authority must follow the example of what was right. It was not there- request of tenderness. Not guiltless surely would fore through ignorance that they perverted the that mother be, who, rather than restrain the instituted worship of God. His language in the wayward fancy of her infant, would allow it to foregoing chapter intimates, that he prayed for sport beside the devouring fire; and not less them also, and likely cherished the hope that his guiltless, if in the knowledge of determined sin prayers would be answered. He did not altogether in his child, a father refuses to employ the wink at their sin, he did not think lightly of it, authority with which God has clothed him; guilty he did not give countenance to it. On the con- first of disobedience to the command of God, and trary he was greatly grieved by it, tenderly, guilty also of his children's sin, inasmuch as he yet solemnly warned them of its magnitude did not what in him lay to prevent it. I know and inevitable consequence. Would that every not how to characterize the cruel tenderness, the professing Christian parent could truly say as hard-hearted softness, of those parents, who by much, in regard to those of their children who sinful indulgence will endanger the loss of their profane the name of God! But though sorrow children's souls, and submit to see and hear the of heart, like Eli's, delivered Lot from the charge name of God dishonoured by those, whom they of partaking in the sin of Sodom, yet it did not might, and could, and ought to have restrained. deliver Eli from the guilt of his sons. He was If such they be who read these lines, let them responsible for their sin, because, as their father, he pause and solve this question: Is it thus with had authority and power, and was bound to restrain you, because you are indifferent about the saltheir profanity. It is the simplest and most vation of your children's souls, and care not obviously just conclusion, that a man is guilty whether in eternity they stand on the right hand of that crime, which he has been commanded, of God, or depart to endless woe? Is it thus delegated, and clothed with power to prevent, with you, because you are indifferent about the yet fails to do so. This was Eli's case, this honour of God, and think their sin but trifling? was Eli's sin. He knew his sons' profanity, he or is it thus with you, because you have not realknew that they were guilty of most heinous trans-ized the certainty of judgment, the magnitude of gression; he knew, that as their father he was eternity, or the character of God as an all-seeing required, and had authority to restrain them,' yet from a foolish tenderness of heart, he would not 'frown upon them,' (so the word may be rendered). He speaks to them, he reasons with them, but he will not command them, like Abraham; he

and sin-detesting Judge?' If not from one or other of these causes, whence does your neglect proceed? If you knew the blackness of sin, and realized the dread eternity, and truly loved your children, you would not, you could not be slow

in exercising your authority to restrain their way- | the apostle assigns a prominent place to the want wardness, and bring them back from their folly. of natural affection. Jeremiah, weeping over the Without much encouragement, and even against defections and the dire calamities of Israel, comhope, you would leave no means untried. But plains that the mothers of Jerusalem were where is your excuse if it appear from scripture, deprived of natural affection. Even the sea and be confirmed by all experience, that the pro- monsters draw out the breast, they give suck mise of success is almost commensurate with the to their young ones, but the daughter of my command to obey? people is become cruel like the ostriches in the wilderness.' And, among the keenest reproaches that can sting the heart of a neglectful mother is found in the inquiry: Can a mother forget her sucking child, that she should not have compassion on the son of her womb?' And of all the strong, endearing, and expressive emblems by which the Almighty points out the tenderness, the constancy, the steadfastness of his love to us, the most affecting and interesting is that, which exhibits him as our Father in heaven, and enables us as children with confidence to approach him as a Father, all-wise, allmerciful, all-gracious, all-powerful. Yes, if there be any comfort in the emblem and promise of adoption, the duty of parents is abundantly plain.

If then as parents you disown the relationship subsisting betwixt you and your children, treating them as you should not treat a stranger, O! take heed that your Father in heaven disown not you; lest it happen to you according to the true saying, 'With what measure ye mete, it shall be measured unto you.'. Say not in regard to your children, 'Am I their keeper?' Nature and scripture acquaint you that such is your office. Fear then lest God suddenly coming to judge you, say, 'Give an account of thy stewardship, for thou mayest no longer be steward.'

TWENTY-NINTH DAY.-MORNING.

'And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all; for Job said, It may be that my sons have sinned, and cursed God in their

hearts. Thus did Job continually,' Job i. 5. THE instinct of nature, the voice of reason, and the revelation of God, all combine in affirming, as a solemn duty, the constant, habitual, and earnest endeavouring, after the welfare of those to whom we stand related as parents and guardians. And while to infidels it might be necessary to show the reality of an after existence, and its superior value to the life that now is, it is a plain and self-evident proposition to all, who acknowledge the truths of revelation, that if tender, and watchful, and selfdenying endeavours after our children's outward prosperity be laudable, much more when these regard their spiritual, their eternal well-being. Whatever men's actual practice may be, this must be their conviction; for just as much does the one exceed the other, as the soul is preferable to the body, as eternity is longer than time, and the enjoyment of God is a higher portion than all the enjoyments of wealth, or honour, or scientific lore. The tender care of parents, especially as regards the souls of their children, is a duty strongly pointed out in the word of God. In the catalogue of crimes by which those are characterised who have reached the lowest depths of depravity,

As an illustration, and example of parental care, the conduct of Job is highly deserving of attention and imitation. Little need be said to recommend it; it finds an echo and response in ful of the duty, here set forth, cannot withhold every breast. Even those who live most neglectthe approval of conscience, as they read this verse. The infidel himself, who may smile at all religion as a dream, is constrained to acknowledge, that believing, as Job did, in the existence of a sinhating God, and in the importance and efficacy of sacrifice as a mean of atonement, he had been a heartless parent indeed, had shown himself a worthless character, had he manifested indifference to his children, or failed to propitiate the Deity in their behalf. In strong and happy contrast, is his conduct, with that of Eli, which last evening engaged our attention. He knew not of any open profanation of God's name with which his sons could be charged (which was not the case with Eli), but yet his affectionate heart yearns for them, and he trembles, lest the pure eye of God should have seen that, within them, which had not discovered its disformity to his eye, or to the eye of man. 'It may be;' he did not know that it was so: 'It may be;' he knew the frailty of man, the corruption of the human heart, and he was filled with parental anxiety, lest any of his children should dishonour the God whom he loved, lest any of them should sin, and curse God, and thus perish eternally. It may be,' and therefore he will use the appointed means. He did so, when the days

6

of feasting were gone about.' But it was a habitual exercise with him, to sanctify and offer burntofferings for all, and each of them, and that 'continually.'

It may be that my sons have sinned, and cursed God in their hearts.' What parent may not make this language of Job his own? What parent may not feel similar anxiety and fear, to that which agitated and possessed Job's heart? O! how few are blessed in the remembrance that by early culture, and early promise, it is only a 'may be,' or only a question, if they have done so 'in their heart.' But how few have been under the influence of such fear, have been concerned about the atonement for their children's sin, or sincere repentance being awakened in their hearts. Will it content or justify the mother, that she does not actually know that her child has fallen from yonder clift. If she knew that 'it may be' so—will she sit still with folded arms till she learn that it is so? And can a godly parent, who himself has felt the temptations and snares of youth, with indifference allow his child to wander unwarned and unwatched amidst the flowers which the destroyer scatters in the path of ruin. It may be that my sons have sinned,' is enough at any time to fill him with anxiety, who knows the nature and the consequences of sin, enough to make him exert all his parental authority to bring his children to the only sacrifice that can cleanse the soul from sin.

Mark then the conduct of Job and follow in his steps. 'Send' to them not only in the day of sickness, but after feasting, and in the midst of gladness. 'Send' to them, making your anxiety for their souls a matter of more than casual or chance conversation-Send' to them, even when they have passed the days of boyhood, and dwell in homes of their own-'send' to them that they may sanctify themselves, so training them, that your message will not be set aside-'send' to them, not only to inform them that you pray for them, but also that you desire them to pray with you. And while thus you 'send,' let your personal ardour and sincerity manifest itself like Job's. He rose up early in the morning, and offered burnt-offerings according to the number of them all. Let your dread of sin be seen, but no less plainly your persuasion of the grace of God in Christ Jesus. And let your conduct show that yours is no formal duty, but the deed of one, who runs so as to obtain, who worships that he may accepted, who sends on such an errand, in order, that at the bar of God he may be able to say, 'Here am I, and the children whom thou hast given.'

TWENTY-NINTH DAY.-EVENING.

O Lord our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens,' Psal. viii. 1.

To little purpose, indeed, have we now been so long contemplating the glorious and fearful name of the great God-his works and his ways, if we have not caught one spark of the holy fire that glows in these words of David, or do not tremble at the thought of dishonouring or casting reproach on such an Almighty and exalted Being. A surer evidence of a carnal mind cannot be found, than, that in the contemplation of his character and perfections, we still see no loveliness in him, no cause of adoring praise, none of lowly reverence and solemn awe; unless indeed it be, that, though convinced and intellectually enlightened, no chord of praise responds in the deadened feelings of our hard and unsanctified hearts. If thus adorable in all his names and attributes, not only is the profanation of Jehovah's name forbidden, but the same argument demands as loudly that we yield him praise and glory. Not enough is it, that in word and outward action we refrain from the irreverence of those things whereby he makes himself known to us-not enough that, in heart also we be conscious of no irreverence, or even indifference, but love and admiration should burn in our hearts, and the song of ardent praise should proceed from our lips. No one can really behold the beauty of the Lord without rapture; can have a just apprehension of the divine perfections, without being filled with admiration. As light is suited to the eye-as melody delights the ear, so the contemplation of the great, and glorious, and gracious Jehovah entrances the soul. It glows, it burns with joy unutterable, it seeks relief in praise; but language fails, and thought is feeble, and after summing up all its powers, and making every effort, the enraptured soul can but say, 'How excellent is thy name, O Lord, in all the earth, thou hast set thy glory above the heavens.' This is the language of all who have any just ideas of the divine perfections, on contemplating these, as revealed in God's works, and in his word. But O what new, what enlarged, what interesting and affecting themes of praise crowd in upon the heart of him who, looking upwards, can on good grounds say of this great Almighty Being, my Lord and my God, my Father in heaven-my reconciled Father-the God and Father of my Lord Jesus Christ. Thus to feel is to have kindled within us the fire of divine love, is to have awakened the first note of the melodies of heaven, is to know somewhat