may we expect evil to be present with us, through | previously existed. The understanding is not the hindrance of satan. Let us be vigilant. formed, but it is enlightened; the will is not called What I say unto you I say unto all, Watch.' into being, but it is subdued; the passions are Let us be prayerful. Pray without ceasing.' 'Be vigilant, be sober, because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.' Let us seek to grow in grace, 'bringing into captivity every thought to the obedience of Christ.' And let us in faith, and hope, and patience, and purity, wait for the time when we shall lay down this body of sin and death, be delivered from temptation, see Christ as he is, and be satisfied with his likeness. FOURTH DAY. EVENING. 'Create in me a clean heart, O God; and renew a right spirit within me, Psal. li. 10. WHAT earnestness is here! How it reproves the indifference with which we too often call upon God. There is no studied form of expression, but the very reiteration of thought and variation of language which might be expected when the heart is poured out. Let us consider what is sought, and from whom, and by whom it is sought. What is sought? The creation of a new heart, the renewal of a right spirit. All the terms employed are strongly expressive of the change that was desired. A creation. To create is to call into being that which before did not exist. And the work of the Spirit, in restoring the sinner to holiness, produces a change as great as when he first called him into existence. The figure of a new or second birth is therefore habitually used to illustrate this operation of divine grace. The creation of a new heart. This is the seat of life, and therefore must it be sound if the functions of the body shall be properly discharged. The heart is the fountain, and it is only by its not originated, but they are engaged with right objects; the affections are not produced, but they are occupied aright. The renewal of a right spirit. The disposition must be changed. As it was before averse to God, it must be brought to acquiesce in his will, and delight in his ways. And the law to which before it refused subjection, must now be approved as holy, and just, and good, and cheerfully chosen as the unvarying standard and rule. This was what David here so earnestly desired-the creation of a new heart, the renewal of a right spirit. He varies his language, more perhaps to express the fullness and fervour of his heart, than to give any different views of the object which he sought. Still, the variety of his language is not without its meaning, and this much at least may we gather from it, that the change which he desired was thorough, radical, and universal. From whom did he seek it? From God alone, for he alone was able to bestow it. The scriptures are pointedly full in representing the new birth to be a divine work. The language of the evangelist John is plain and instructive, saying, 'As many as received him, to them gave he power to become the sons of God, even to them that believe on his name, which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.' The new birth is not of blood-by no connection of the child with the parent, however godly that parent may be. Nor is it of the will of the flesh-arising from no desire, nor effected by any power inherent in human nature. Nor yet of the will of man-produced by no influence which one man can exercise over another, however that may be the instrument in the change. But of God-by the operation of the Holy Spirit on the mind, according to his own pleasure, and by the exercise of his own purification the streams which issue from it can power. The description of the apostle Paul is be made pure. Christ has said, 'Out of the drawn from the work of the Spirit in creation, heart proceed evil thoughts, murders, adulteries, and is as follows, God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Christ Jesus.' The same power that was necessary to reduce to order the rude chaos at the first creation, is no less necessary to the creation of a new heart, and the renewal of a right spirit now. And it is needful to keep this truth in mind, not merely because it is only thus the blessing can be obtained, but to expect to obtain it otherwise discovers a defec fornications, thefts, false witness, blasphemiesthe things which defile a man.' If such defilement would be avoided, the heart must be created anew. A renewal. This supposes the previous existence of powers, but that they require to be restored to their right condition and exercise. And when this term is connected with the former, a creation, we have a just idea of the work of regeneration. It is a change as great as in a new creation, yet it is not the production of any new powers, but a change upon those faculties that (tive apprehension of the nature of the work, bomust have been greatly darkened by his offences. glory of his grace, wherein he hath made us ac guiles the soul into self-deception, and must end in disappointment. Let us seek it where David did, from God, for there alone can it be obtained. And was this the prayer of David? Yes, of David the man after God's own heart. How comes this? Had he not already a new heart and a right spirit? Of this there can be no doubt, yet did such a prayer become him now. He is engaged in an exercise of deep humiliation for gross sin. The evidence of his conversion FIFTH DAY.-MORNING. 'I will that they also whom thou hast given me be with me where I am, John xvii. 24. THE people of Christ are here described as 'those whom the Father has given to him.' Yes, they were given to him in an everlasting covenant, ordered in all things and sure, before the world was. 'Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the He had no legitimate title to count himself a child of God while sunk in such grievous criminality. It is well said by Thomas Scott, 'I would not give a farthing for that assurance which sin does not shake.' In David it was shaken, and so he comes to God as though he had never been a partaker of his grace, and cries to him for a new heart and a right spirit. Or if, in exercises of humiliation, he had been restored to a comfortable sense of pardon and acceptance, still would this prayer become him. He had sad evidence how little progress he had made in the divine life, how weak was his heart, how strong was remaining sin. He might well therefore cry out for growth in grace, and that in the strong language which he did employ. For although the work of regeneration be complete, yet is that of sanctification progressive; and as for the increase of holiness, we have reason daily to pray, Create a clean heart, O God; renew a right spirit within us.' Let us learn from this case not to rest in any reformation short of a thorough regeneration of the soul. Till that is effected, there is no vital godliness, no true religion, acceptable to God, and saving to the soul. Let us learn how dangerous it is to have the evidences of our salvation darkened by sin. If we act so, we are laying the foundation of bitter exercises, and can be restored only through much tribulation. Let us learn to set no limits to our desires after conformity to God. The longer we live, and the more we learn of him and of ourselves, of his purity and our sinfulness, so should we seek the destruction of the old man, and the confirmation, and advancement, and purification of the new man. cepted in the Beloved.' How surprising! that in eternity the love of God should be placed upon any of his rebellious creatures, and a sure provision made for their deliverance. In accordance with this eternal covenant they are given, in another sense, to Christ now. And to this he alludes in the opening of his intercessory prayer. Glorify thy Son, that thy Son also may glorify thee; as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.' They are given to Christ now, by an act of adoption, that he may provide for them as his own children. The blessing he confers upon them is eternal life, not merely the future mansion, but the present possession of it. He that believeth on the Son of God hath everlasting life. Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. He that hath the Son hath life. Hear, and your souls shall live, and I will make an everlasting covenant with you, even the sure mercies of David.' Thus the people of Christ have now 'eternal life abiding in them;' for as Christ himself saith, 'this is life eternal to know thee, the only true God, and Jesus Christ whom thou hast sent.' His people have been given into his hand, and he has removed their guilt, clothed them with his own righteousness, renewed their hearts, reformed their ways, and he will preserve them, through life and in death, to the full enjoyment of eternal life in heaven. And what glorious prospects are set before them there! They shall be with Christ. This will constitute the height of their blessedness. Even on earth how mighty the influence of the little acquaintance they have already with hin on both their holiness and their happiness. These originate in their knowledge of him, and as it progresses so they advance. But faith, by which they now obtain an indistinct view of their risen Lord, shall in heaven be turned into sight. And when they see him, what effect will this produce on their purity and their bliss. 'Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him, for we shall see him as he is.' The influence even of this prospect is great, and 'every man that hath this hope in him purifieth himself even as he is pure.' What then must the reality, the enjoyment, be? Holiness and happiness mutually influence each other, and when there is entire conformity to Christ what shall be the enjoyment of him? The prophet has drawn aside the vail and given us a glimpse of the heavenly glory; and it is worthy of remark that the grand enjoyment ever appears to be the immediate presence of Christ. They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them. For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of water, and God shall wipe away all tears from their eyes.' Is not this the amount of the Saviour's own consolatory promise, 'I go to prepare a place for you; and if I go away, I will come again and receive you unto myself, that where I am there ye may be also.' And this is the apostle's consummation of all the blessedness in store for his people: 'the Lord himself shall descend from heaven with a shout, with the voice of the archangel and the trump of God, and the dead in Christ shall rise first. Then we which remain and are alive shall be caught up unto the Lord in the air, and so shall we ever be with the Lord.' Are we prepared for the presence of Christ? How should we feel, were he at this moment to manifest himself? Would we hail him with joy, and be ready to enter into his rest? Let us remember that, to prepare them for this the people of Christ are 'given unto him.' of them is lost.' So in eternity, he will not be satisfied that one, whom he has redeemed, that one of all those who have been given to him, should be wanting. How the fond father longs to see his scattered children home, and with what delight he surveys them all safely collected beneath the paternal roof again, after many wanderings and temptations! So Jesus waits and longs to see his people home in heaven. His mediatorial bliss will not be complete till then. And as he has the will, so he has the power. His eye is on them wherever they are, his arm is around them by land and sea, his bosom heaves with love to admit them to his rest, and make them sharers of his glory. I pray that they all may be one, as thou Father art in me, and I in thee, that they all may be one in us.' Then shall the Saviour be satisfied and the blessedness of his people completed. Have we, by our own consent, been given unto Christ? Do we set our heart on heaven as the object and consummation of our hopes? Shall we behold the glory of the risen Saviour, and be glorified with him for ever? O! that we may be enabled truly to say, 'our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body.' 6 we FIFTH DAY. EVENING. If any man sin, have an advocate with the Father, Jesus Christ the righteous,' 1 John ii. 1. So then 'any man' may sin. Yes, all men do sin. What a strange perversity it is that has led some to teach there may be men free from sin. It is a sad misapprehension of the scriptures, for their testimony is so plain that he who runs may read and understand. There is not a just man upon earth, that doeth good, and sinneth not,' Eccl. vii. 20. 'If we say that we have no sin, we deceive ourselves, and the truth is not in us,' 1 John i. 8. In many things we offend all,' James iii. 2. And the very persons addressed in the passage before us are true Christians, under the designation of little children.' Let us be careful not to resist the testimony of the Holy Spirit in the scriptures, for it is very displeasing to him, and blinding and hardening to the soul. Let no imagination of ours, however specious and beauti And to this glorious end they shall assuredly come, for this is the will of Christ. Father, I will that they whom thou hast given me be with me where I am, that they may behold my glory.' And he shall not be disappointed. It has long been promised unto him, 'that he shall see of the travail of his soul, and shall be satisfied.' And what will satisfy him? Nothing short of the eternal redemption of his people. See how he was exercised when his ministry was about to terminate on earth. I have manifested thy name unto the men which thou gavest me out of the world. I pray for them which thou hast given me.-Holy Father, keep through thine own name those whom thou hast given me; while I was with them in the world I kept them in thy name, ful, be placed in opposition to his truth, but let those that thou gavest me I have kept, and none | every hypothesis, and prejudice, and pre-consorrow. ceived theory give way when it does not stand The Christian cannot live in sin. It is the test of 'thus it is written.' And is not the a burthen heavier than he can bear. And his divine testimony in exact accordance with all experience and observation? Who will say I am innocent? Who will lay aside the daily use of the Lord's prayer, on the ground that the petition, 'forgive us our trespasses,' has become inappropriate to his case? Or whom have we ever seen or known that we could account to be faultless? How can it be that any are so ignorant of themselves as to imagine they do not sin? If there be such persons, they have yet to learn the first principles of the doctrine of Christ. They need the Holy Spirit to convince them of sin. All who know themselves must say, 'our hearts condemn us.' And if so, how must we be in the sight of him 'who is greater than our hearts, and knoweth all things?' The enlightened conscience can have no peace, under a sense of the divine cognizance and judgment, save in the apprehension of the righteousness of Christ. The cry of such a one is, behold, O God, our shield, and look upon the face of thine Anointed.' There the soul does rest, and can bear the scrutinizing eye of God, but there only. As for himself and his attainments, the more holy he grows he becomes the more humble. As he increases in knowledge he thinks the more lowly of himself. And there is nothing wonderful in hearing an apostle proclaim himself to be 'the chief of sinners.' There are times when the most advanced Christians are ready to make the same complaint of themselves. All have sinned, and do sin, and come far short of the glory of God. But let us beware we do not abuse this humbling confession. It is not made by one who desires to live in sin, and uses it as an excuse. On the contrary, it proceeds from the hatred of sin, and the jealousy of himself as a servant of the Lord. He does not willingly commit sin. When at any time he is overtaken by temptation, and hurried, in an evil hour, into sin, it is his burthen and grief. We see the operation of gracious principles in David and Peter when they were drawn aside for a season. Let the humiliation of the 51st Psalm be witness for the former, and the flood of penitential tears for the latter. They did sin, but they could find no pleasure in it. They were wretched and uneasy, and found no rest until they returned to God in deepest humiliation, and were restored to the enjoyment of his favour. It is not the mark of a believer that he never sins, for then could no one have the consolation to know that he was a believer; but it is the mark of a believer that whenever he is betrayed into sin he is overtaken also with godly 4 life is a life of controversy with it, striving against sin. Let us be careful, when at any time we have sinned, not to delay exercises of humiliation. There is a reluctance then to come before God. We shall be tempted to hide our sin, and there is danger of the heart being hardened. Let us be watchful here. As soon as conscience upbraids us let us hear its faithful warning, and go and confess our sin. This will operate most favourably and powerfully on our sanctification. We shall not be so likely to fall into the sin again for which we have written bitter things against ourselves. Particularly should we be watchful to adopt this course with respect to our besetting sins. They are most likely to have dominion over us. But if we are accustomed, whenever we have committed them, to go with lowly confession and self-condemnation to God, we shall gain the dominion over them. God will bless the exercises, and his grace will confirm us in the habit of resistance. And this is essential to our comfort. God has graciously so ordained it that the souls of his people must bear dispeace while sin is allowed upon them. But when they have been duly exercised for it, he graciously restores them for his name's sake. And it may even prove that where sin abounded, grace did much more abound in elevating them to higher joys, and confirming them in holier habits than before their very sins, wonderful to think! being made to contribute to their sanctification. And O! what gracious encouragement we have to humble ourselves thus before God seeing 'we have an advocate with the Father, Jesus Christ the righteous.' He is on the right hand of God, and pleads the merit of his own work, for the remission of his people's sins. Hence the ground of his advocacy is declared, he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.' The merit of his death is infinitely efficacious. There is no sin in all the world but it is equal to remove. At the same time he acts the part of an intercessor, and presents our humiliations before the throne of God. These are worthless in themselves; but presented by him, and perfumed with the incense of his mediation, they are accepted, and we are restored and blessed. Nor does it suffice to procure our pardon, he confers grace suited to the time of need. He sends out his Holy Spirit in his gifts and graces. He restores the joy of his salvation, and upholds us with his free Spirit. SIXTH DAY. MORNING. thing which shall be born of thee shall be called the Son of God.' We have a great High Priest, 'He ever liveth to make intercession for them, Jesus the Son of God. Our intercessor is the Heb. vii. 25. 'HE ever liveth!'-and is therefore competent to make intercession. He ever liveth,'-and sustains an uninterrupted intercession. 'He ever liveth,'-for the very purpose of making intercession. Let us pursue these thoughts for a little. 1. Because Jesus ' ever liveth,' he is competent to the office of an intercessor between God and man. There is a great peculiarity of person living One, and therefore competent to save. With what confidence may we come to him! He can give us what we need. He can prevail with God for us. 'As the Father hath life in himself, so hath he given to the Son also to have life in himself. And he dispenseth it to whom he will. 2. In this relation he has ever stood to the church of God, and sustains an uninterrupted intercession. How largely is this feature of our Intercessor's priesthood here illustrated and en necessary to occupy such a position. He must forced? He is described as 'a priest for ever ، have power with God and man that he may prevail. No. sinner therefore can be a prevalent intercessor, not even a created angel, for neither possesses any claim upon God by which he can plead for the benefit of others. Behold the constitution of the Saviour's person, and see how suited he is to the office. He is God, and may therefore treat with the Father; while he is man, and may appear for men. He who would undertake the redemption of sinners must be a partaker of their nature; but to be competent to the work he must possess power that is divine. And such is Jesus. The Redeemer of God's elect is the Lord Jesus Christ, who being the eternal Son of God, became man, and so was, and continueth to be God and man in two distinct natures and one person for ever.' 'Great without controversy is the mystery of godliness, God was manifest in the flesh.' And this is the very argument of the apostle in the passage before us. Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's, for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity, but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.' O the depth of the riches of the wisdom and knowledge of God! He saw, and he only, what was essential to the character of an intercessor. And, blessed be his name, he provided what was needed. Hence the miraculous conception and birth of Jesus by the virgin Mary -a man, but sinless the assumption of humanity by the Son of God. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Therefore also that holy after the order of Melchizedec.' And see the extraordinary history and position of that mysterious person, that herein he might be a proper type of our ever-living High Priest, Without father, without mother, without descent, having neither beginning of days nor end of life, but made like unto the Son of God, abideth a priest continually.' On all these points the world was left in ignorance that he might the more fitly be a type of him to whom eternity literally belongs. But not merely was the Intercessor's person eternal, but his priesthood also. He sustained it from the first in accordance with the eternal covenant. And he has exercised it, and shall continue to do so, while there shall be believers to need its benefits. So early as the time of Job it sustained the hearts of the faithful. It was in a season of darkness and temptation that, losing sight of the great Intercessor, he exclaimed, 'He is not a man as I am that we should come together in judgment, neither is there any daysman betwixt us that might lay his hand upon us both.' And it was the apprehension of the Mediator that again filled him with peace and joy, and caused him to exclaim, 'I know that my Redeemer liveth, and that he shall stand in the latter day upon the earth; and though after my skin worms destroy this body, yet in my flesh shall I see God.' Afterwards, when the law was given to Israel, it was through the great Intercessor, for it is written, 'It was ordained by angels in the hand of a Mediator.' At length he came, the substance of all the ceremonies of the law, and declared his own doctrine, 'I am the way, and the truth, and the life; no man cometh unto the Father but by me.' And when he had finished his work, and rose triumphant, and was about to ascend, he did so in a way very illustrative of his intercession. He lifted up his hands and blessed them, and while he blessed them, he was taken from them and carried up into heaven.' He was afterwards revealed to the |