count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." Of other knowledge we may be destitute, and yet safe. But this is life eternal. Other knowledge leaves us as it finds us; yea, it often injures the possessor; and talent caters for depravity. But a man at his feet feels his words to be spirit and life. He is taught to "deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in the present world." In other cases, "in much wisdom there is much grief; and he that increaseth knowledge, increaseth sorrow;" but, "Blessed are the people that know the joyful sound." The burden of guilt is removed, and they enter into rest. They cast all their care on Him, who careth for them. Their minds are kept in perfect peace. They can not only bear, but enjoy solitude. Even in the midst of trouble they are revived; and rejoice in hope of the glory of God-How sweet are his words unto their taste! yea, sweeter than honey to their mouth!

No wonder, therefore, the disciple prizes his privilege: and cannot be seduced from his Master's feet. He has been taught the truth as it is in Jesus! He knows the truth; and the truth has made him free. And, therefore, upon the question, when others are offended, "Will ye also go away?" he answers, with Peter Where can we do so well? Lord, to whom shall we go? To sin? That hath ruined us. To the world? That has deceived us. To the heathen philosophers? Their foolish hearts are darkened. To the Chief Priests and Pharisees? They are the blind leading the blind. To the Law? That roars, and flames despair. To Moses? He wrote of Thee. To thee gave all the Prophets witness. Lord, to whom should we go, but unto thee? Thou hast the words of eter nal life.

APRIL 26.-EVENING.

"Willing rather to be absent from the body, and to be present with the Lord." 2 COR. v. 8.

It seems impossible to read these words and not ad mit that Paul and his companions believed three things -That they were complex beings, and had spirits which could be present with the Lord when absent from the body-That there was an intermediate state between death and the resurrection, so that as soon as they were absent from the body they were present with the Lord-And that their being present with the Lord was the completion of their happiness and their hope.

Hence their wish. It was not an absolute desire, but a preference. Their state here under the influence of Divine grace admitted of comfort, and demanded gratitude. But to depart to be with Christ was far better. They were therefore "willing rather to be absent from the body, and present with the Lord."

This seems to have been very much in the beginning of the Gospel a common experience. Hence we read of looking for that blessed hope; waiting for his Son from heaven; loving his appearing; hasting unto the coming of the day of God; and crying, Amen; even so, come, Lord Jesus. Those also who were called by Divine grace at the reformation in Germany, and at the revival of evangelical religion in our own country, seemed familiar with death; were not shocked to be reminded of their age and infirmities; and loved to talk with each other of going home.

Yet all cannot receive this saying. Even the subjects of redemption are said to be, through fear of death, all their lifetime not actually in bondage, but

subject to it. The desire of death cannot be natural; nature must abhor its own dissolution. Yet what is impossible to nature is possible to grace. We commonly find more of this willingness to leave the world among the poor and afflicted of the Saviour's followers: they have much to wean, as well as to draw: their consolations correspond with their sufferings: and the Lord is found a very present help in trouble. When the love of life can subserve no important purpose, it declines; and the fear of death commonly diminishes as the event approaches. Thousands who

often trembled before, have at last been joyful in glory, and shouted aloud upon their beds. Clouds and darkness have obscured their day: but at even-tide it has been light.

All believers have cause enough, if they knew it, to make them long for their removal. For to die is gain, unspeakable and everlasting gain. They then exchange faith for sight: and hope for possession: and that which is in part for that which is perfect.

And the apprehension of many of the Lord's people regards the manner of their departure rather than the effect. The parting scene; the pains, the groans, the dying strife; the separation of soul and body, and the consignment of the flesh to corruption and worms; all this leads them to say, with good Dr. Conyers, I am not afraid of death, but of dying.

And indeed all real Christians must long for the consequences: in being fully like their Saviour; and able to serve him, and to enjoy him completely. But they resemble the man whose beloved family is abroad. He would rather therefore be with them-But while he feels the attraction, he shudders at the sea and the

sickness. Watts represents the believer as loving the Canaan beyond, but dreading the Jordan between.

Well, if you really love the heaven of the Christian, that is, a heaven derived from being present with the Lord; fear not, but thank God and take courage. Either you will have, like the Israelites, a dry-shod march across the river; or if, like Bunyan's pilgrims, you wade through, your feet shall feel the bottom, and your eyes shall see the shining ones ready to receive you on shore. Your passage will be safe and short; and the issue an abundant entrance into the joy of your Lord.

"'Tis pleasant to believe his grace,

But we would rather see;

We would be absent from the flesh,
And present, Lord, with thee.”

APRIL 27.-MORNING.

"Members one of another." Roм. xii. 5

ALL mankind are joined together by anexion which only death can dissolve. The remoteness of the situation in which we are placed does not hinder this connexion, but rather strengthens it. We see this in the traffic of different nations, and their mutual exchange of commodities. The inhabitants of one region cultivate the productions of the ground, and produce articles of manufacture, for the use of those of another; and those of another do the same in return for them; and we sometimes find the four quarters of the globe in the furniture of one house, or the

provisions of one table. The sea, which seemed likely to separate the dwellers upon earth, has, in the progress of science and arts, rendered them accessible to each other; and navigation has become the principal medium of trade.

There are various distinctions in life; and the Scripture does not discountenance them. Neither are we to view them as selfish, or terminating only in the advantage of the superior ranks. The lowest are useful, as well as the highest. The rich benefit the poor; and the poor labour for the rich. The king is the protector of his subjects; and every subject contributes to the support of the king: the king is served by the labour of the field. There is no such thing as independence; and were it not for ignorance and pride, we should never think of it. The under ranks are even the basis of the community; the lowest parts of the wall sustain the higher. The more we rise and possess, the less claim have we to independence; as a larger building requires more support than a smaller, A nobleman employs a thousand hands; a peasant wants but two-and these are his own.

-If this reasoning be true as to men, it is more so as to Christians. And it is in this light Paul so frequently and largely speaks of it—"I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." To shew how important it is to display a mutual dependence, he remarks "The eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Nay, much more those.members of the body, which seem to be more feeble, are