of the mightiest importance-truth that can make us free-truth that can make us holy-truth that can make us blessed-for evermore. And as to the mode of his tuition, none teaches like him; so tenderly; so effectually; so perseveringly.

-Will ye also go away? Lord, to whom should we go but unto thee?

-Will ye also be his disciples? O my soul! refuse not the privilege. Henceforth may I hear-him, watching daily at his gates, and waiting at the posts of his doors. Lead me in thy truth, and guide me; for thou art the God of my salvation: on Thee do I wait all the day.

MAY 23.-EVENING.

"Peace, peace to him that is far off, and to him that is near." ISAIAH lvii. 19.

HERE is the proclamation of the Gospel-Peace, peace. From this lovely word the Gospel derives its name and its character: it is called "the Gospel of Peace." Peace is sometimes used in the Scripture for well-being, or happiness at large: but here it is to be taken in its most appropriate signification, as holding forth the idea of reconciliation. Reconciliation with whom? With God through the mediation of him who loved us, and gave himself for us-"God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." We have offended and provoked him, and he could have righteously destroyed us: we have no claims upon his pity; and had we been told that he was forming a purpose concerning us, and was about to send a special messenger, yea, even his own Son into the revolted province,

what would have been the forebodings of our guilty consciences! "But God sent not his own Son into the world to condemn the world, but that the world through him should be saved." And it is not the language of vengeance we hear from his messengers, War, war!-but "Peace, peace!" He does not wait for our repentance and submission, but of his own will he forms and accomplishes the plan. There were difficulties in the way of our restoration to his favour; these he removes: a sacrifice was necessary; this he provides-He spared not his own Son, but delivered him up for us all. He made him to be sin for us who knew no sin, that we might be made the righteousness of God in him. And thus having opened a new and living way into the holiest by the blood of Jesus, he arrays himself as the God of love, and comes and invites us to return. We were hid among the trees of the garden, whither fear had urged us, and the voice of thunder would have driven us farther in; but the small still voice of pardon, assuring us that with the Lord there is mercy, and with him plenteous redemption, draws us forth to his feet, and we are accepted in the Beloved.

Too well we know, from observation and experience, the evils of war. Who has not felt the wretchedness of discord? Who has not tasted the bitterness of alienation? And who has not relished the luxury of restored sentiments of kindness, tenderness, and friendship?-Let him judge of the joy and peace of believing! Yet what is peace with a brother, a friend, a father, a king, compared with peace with God! In his favour is life. Who can describe or imagine the calm after such a storm? It is a peace which passeth all understanding. It is angels' food-It is more. They never

felt a certain fearful looking-for of judgment, and fiery indignation. They never knew a wounded spirit and the anguish of despair, upon which descended, with healing under its wings, a hope full of immortality. But the Christian, throwing the arm of faith around the cross, can say, "We joy in God through our Lord Jesus Christ, by whom we have now received the atonement." "O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me."

But to whom is it addressed? "Peace, peace to him that is far off, and to him that is near." This immediately regards the Gentiles and the Jews, as we are assured by the Apostle, who, speaking expressly of these parties, says, "He is our peace, who hath made both one, and hath broken down the middle. wall of partition between us, and came and preached peace to you which were afar off, and to them that were nigh." The Jews were a people nigh unto him, not as to his essential presence, but his special and gracious. He resided among them; they had his oracles, his house, his ordinances, his servants. The Gentiles were far off, because they were strangers to all these privileges, and without God in the world. But Christianity knows no outward distinctions; it regards men as creatures in the same fallen condition, and brings them health and cure. "The Scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him."

By a parity of reasoning, this distinction will include other classes. They who are far off, and they that are nigh, represent persons possessing certain privileges,

or destitute of them. Some are nigh-That is, they were born of godly parents; they were piously educated: from children they have known the Holy Scriptures. Others are far off―That is, they are the children of irreligious parents, who teach them to swear, but not to pray; and lead them into sin, but never go one step before them in the way everlasting.

Some are nigh-They are moral in their lives, amiable in their tempers, teachable in their disposition; they seem as free from prejudice as from vice, and only require information and decision. Of such an one, our Saviour said, "Thou art not far from the kingdom of God." Others are far off-They are grossly wicked and abandoned, despisers of those that are good, profaners of the Sabbath, swearers, drunkards, and seem beyond the reach of reformation.

Some are nigh-They are the young, whose lives are free from care and trouble, whose understandings are not yet filled with error, whose consciences are not yet seared as with a hot iron, whose hearts are not yet hardened through the deceitfulness of sin, whose memories are retentive, and whose affections are tender and lively. Others are far off-They are the old, whose dispositions are inveterate, whose vices. are deep rooted, whose habits of evil have become a second nature-"Can the Ethiopian change his skin, or the leopard his spots?" "With man it is impossible; but with God all things are possible."

We could enlarge the number of cases. There are many who have advantages which others are denied. Some are rich and others are poor-But the unsearchable riches of Christ are accessible to all. Some are learned, and others illiterate-But none can know divine things without a Divine teacher: and under his

teaching, the wayfaring man, though a fool, shall not err therein.

The proclamation of the Gospel is therefore addressed to all, without exception. And there is the greatest propriety in this: for if its language was not universal: if there were any exclusions or omissions, awakened souls, sensible of their desert would be sure to appropriate them, and conclude that they had no part nor lot in the matter. But they cannot question whether they are sinners; and Jesus Christ came into the world to save sinners. They cannot question whether they have been spending their money for that which is not bread, and their labour for that which satisfieth not; but these are invited to hear, that their souls may live. The Gospel affords a complete warrant for every man to believe on the Son of God. We are surely nigh or afar off: but the command is, "Look unto me, and be ye saved, all the ends of the earth."

MAY 24.-MORNING.

"I pray thee, let me go over and see the good land that is beyonn Jordan, that goodly mountain, and Lebanon." DEUT. iii. 25.

THIS desire seemed improper. For God had expressly said unto Moses and Aaron, "Because ye believed me not to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them." We are poor creatures, and often insensibly transfer to God the effects of our own feeling and conduct. Did Moses, then, through infirmity, think that God was changeable? No: but he thought the threatening