The diffusion and progress of Christianity destined at length to fill the whole earth, forms an additional evidence of the truth of the gospel, and of the divinity of its great Author. Ancient prophecy had announced, that in Christ all nations of the earth should be blessed; that of the increase of his government and peace there should be no end; and that all the ends of the earth should be given to him for an inheritance. He himself says, ' And I, if I be lifted up from the earth, will draw all men unto me.' It proves that he is Lord of all, and has all the treasures of wisdom and grace at his disposal, that from the day of Pentecost to the present time, numerous as have been the enemies to his cause, and strenuous their efforts to destroy it, it has prevailed over all opposition, and is still going forward, conquering and to conquer. In accomplishing all the good pleasure of his will, as the great Head of the church, and the Author of spiritual blessings, meditate upon the infinite perfections which he must of necessity exercise. The empire of providence is swayed by the same hand which rules over the kingdom of grace, for much of the work of conversion and sanctification depends upon the concurrence of events, and the discipline which they impart; and much of the effect which attends counsel or instruction, depends upon the season when it is given. 'Ye are God's building, ye are God's husbandry,' says the apostle, in writing to the Corinthians; and no truth certainly can be more consolatory than that all our interests and concerns, for time and eternity, are under the direction and care of a divine Redeemer. NINTH DAY.-MORNING. The personality of the Holy Spirit is clearly manifest from scripture, and the many passages in which he is spoken off, where it is undeniable that he is represented as a distinct person, utterly overthrow the tenet of those who would account for the name as only another appellation or expression for God. Thus, when our Lord was about to leave his disciples, he consoles them under the prospect of his departure by saying, 'when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me.' It is manifest that this most precious promise would be deprived of all meaning, and would become utterly inexplicable and unintelligible, upon the theory of those who represent the Holy Spirit as only a name, and not a distinct person. In the primitive church, the Holy Spirit conferred many miraculous gifts upon the apostles and early teachers of Christianity, and among these, nor the least important and valuable, was the gift of inspiration. By the possession of this they not only enjoyed for themselves an accurate, comprehensive, and glorious view of the dispensation of grace, and of all its constituent doctrines and principles, but they were enabled to communicate to others the mind of God upon any subject connected with salvation, in the most full and perfect manner. To the work of the Holy Spirit, in this important respect, our Lord directed the attention of the apostles, when he said, ‘I have yet many things to say unto you, but ye cannot hear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself, but whatsoever he shall hear, that shall he speak, and he will show you things to come.' The personality of the Holy Spirit is very de'But God hath revealed them unto us by his cidedly marked in the passage before us, when Spirit; for the Spirit searcheth all things, yea, he is described as searching the deep things of the deep things of God,' 1 Cor. ii. 10. God. To search, in scripture language, does not THE gospel, in contradistinction to the law, has signify a superficial or imperfect view of a subject, been beautifully and expressively designated by but a thorough knowledge of it to its utmost exan apostle the administration of the Spirit. That tent. Thus in the prophecies of Jeremiah it is divine Person of the adorable Godhead, who is written, I, the Lord, search the hearts; I try known in scripture by the appellation of the the reins, to give every man according to his Holy Ghost, or the Holy Spirit, employs the gos- ways, and according to the fruit of his doings.' pel as the means by which he peculiarly acts upon Accurate and minute knowledge of any subthe heart and conscience, enlightening, convin-ject is, among men, the result of searching for it, cing, subduing and converting sinners; applying to believers the benefits of Christ's purchase for their justification, comfort, and sanctification; and in short, advancing in them, in all its various parts, that work of grace which is preparatory to their exaltation to a state of glory at God's right hand. that is, of diligent and extended investigation; and the term searching, when applied to God the Father, in the latter passage, or to the Holy Spirit in the one before us, is a figurative expression, denoting the exact and thorough knowledge of the subjects which are described as being made the theme of divine investigation. | filial relation to God, to receive the doctrine, That the Spirit can search, or in other words, that, together with this rank, God will send forth fully penetrate and understand all the deep the Spirit of his Son into your heart, crying, things of God, is an evidence of divine perfec- Abba, Father. tion, which denotes that in this, as in all other attributes, the Holy Spirit is equal with the Father and the Son. And accordingly we find, in the various acts of worship commanded to believers, that the Spirit is conjoined with the Father and the Son, as the object of adoration and praise. You are baptized in the name of the Father, the Son, and the Holy Ghost. The apostle beseeches his fellow-disciples, in Rom. xv. 30, for the Lord Jesus Christ's sake, and for the love of the Spirit,' to strive together with him in their prayers to God on his behalf. You are admonished against grieving the Spirit, and against quenching the Spirit; and you are called to know that ye are temples of the Holy Spirit, 'which is in you, which ye have of God, and ye are not your own.' 6 NINTH DAY.-EVENING. ‹ And because ye are sons, God hath sent forth the THERE is a close and mutual connection among In scripture the Holy Spirit is in some passages called the Spirit of God, and in others the Spirit of Christ, indiscriminately, according as the design of the inspired writer renders either the one application or the other more appropriate and expressive. This shows that he proceeds equally from both; and that he is not a mere attribute or name, as some have attempted to establish who have denied his personality. In Rom. viii. 9. we find both modes of appellation employed, the one in the first, and the other in the second clause of the verse. 'But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.' In the present passage the Holy Spirit appears to be called the Spirit of the Son, that is, of Christ, both because he is imparted to believers through Christ, or in virtue of their union with him, and also because he produces in them the same mind which was in Christ generally; and particularly the same confidence and love towards their heavenly Father. During his humiliation, how did Christ manifest, on every occasion, an infinite love and complacency in the Father, a profound acquiescence in his will, together with a deep reliance upon his divine aid, in his deepest afflictions! Who in the days of his flesh, when he bad offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared. Though he were a Son, yet learned he obedience by the things which he suffered.' Now the same love and the same faith which distinguished Christ the Elder Brother, are also formed in his followers, the Holy Spirit being given them for this end, that they also may be able to draw near with confidence.to a throne of grace, as children to a father who is able and willing to help them. In all the doctrines, and in all the ordinances of the gospel, there is a manifestation more or less explicit of that filial relation to God, into which it is the grand design of the dispensation of mercy to introduce all who believe. At a communion table we are instructed to sit down as sons, and not to stand afar off as aliens, or to look on as menials or servants. In prayer we are encouraged to confide in God as most willing to receive us, and to supply all our wants according to his riches in glory through Jesus Christ. And it is only in so far as you have attained to a holy love and confidence in God, through the merits of the Saviour, that you have come to the enjoyment of that spirit of sonship which it is the design of the gospel to form in the souls of men. By nature we are all filled with a spirit of enmity, or in other words, of rebellion and distrust towards God; and it is not until Christ is received, and the promises of the gospel, that this spirit is destroyed, and that the spirit of reconciliation and adoption is obtained. TENTH DAY.-MORNING. of inspiration to teach us the absolute equality of the Father, the Son, and the Holy Spirit, it would not have presented instances of prayers, doxologies, and addresses in which they are conjoined and contemplated as the object of our worship, the supreme source of blessing, and the adorable Author of all glory and excellence. Upon the hypothesis, that two mere created and dependent beings were advanced to this honour, would there not manifestly be an impropriety, or rather an impiety, in such a conjunction, utterly inconsistent with the spirit of pure and reverential worship which the scriptures uniformly inculcate, and exclusively authorise. In order to manifest more fully the perfect equality subsisting between the Father and the other persons of the blessed Trinity, the order is not followed in this place, which the economic relation constituted among them would prescribe; but the blessing first supplicated, is the grace of the Lord Jesus Christ,' and then in succession, 'the love of God,' and 'the communion of the Holy Ghost.' 'The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen,' 2 Cor. xiii. 14. Not only do we find in scripture the Father, the Son, and the Holy Ghost, severally manifested, in relation to the particular connection in which they stand to the plan of redemption; the Father representing the Godhead, and sustaining the office of securing the authority and honour of the divine law; the Son humbling himself, by becoming subject to the law in order to fulfil it; and the Holy Spirit applying Christ and the benefits of redemption to the souls of believers; but we find also passages, such as the present, where the economic distinctions referred to are scarcely seen to exist at all, and in which the Father, the Son, and the Holy Ghost are represented in their unity as one God, the Author of all mercy and blessing. As it has been the work of redemption which has more peculiarly called forth the manifestation of the distinct personality of the three persons in the adorable Trinity, the scriptures appear to teach us, that one great end for this manifestation was to lead us to understand distinctly, and to feel with deep impression our infinite obligations to redeeming love; and thus we ought to be careful to maintain in our minds a realizing apprehension of the absolute oneness which subsists, not only in essence, but in counsel, and in operation, between the three persons of the eternal Godhead. Undoubtedly Christ shall continue for ever to exist as Emmanuel, God-Man; and the redeemed shall continue to behold in him the Mediator who, by assuming our nature, and becom-IN the previous context, the apostle insists ing bone of our bone, and flesh of our flesh, satisfied largely upon the nature and design of the church the law, and delivered them from hell; at the of Christ; shows that it has one only foundation same time it is to be kept in view, that Christ upon which it rests, viz., Christ himself; that has lifted up our nature to the throne of heaven, apostles and ministers are merely artificers emand that he there possesses all that glory which ployed for the erection of this spiritual edifice, he had with the Father before the world was. and that believers, as component parts of the building, require to be eminently distinguished At the same time, so much of the economic relation may here be perceived, as shows in a very beautiful and interesting manner the way in which, as sinners, we become partakers of that great salvation, which is comprehensive of the blessings specified in this prayer, and of all others either implied in them, or that flow from them. We must then, in the first instance, receive the grace of the Lord Jesus Christ; in other words, his favour, including an interest in his righteousness, and in his advocacy or intercession; thereupon we become what otherwise in justice we never could be, objects of complacency or love to God the Father; and in consequence of this, again, we are, in the last place, privileged to enjoy that blessed communion of the Spirit which is co-extensive with the society of the redeemed in carth, and in heaven. It is evident that unless it had been the object TENTH DAY.-EVENING. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?' 1 Cor. iii. 16. for their personal holiness, and for the good works which flow from their faith. If any man's work abide which he hath built thereupon, he shall receive a reward; if any man's work shall be burnt, he shall suffer loss, but he himself shall be saved, yet so as by fire.' To urge yet more strongly upon believers the obligation to holiness, the apostle farther advances the solemn consideration which he thus states, 'know ye not that ye are the temple of the living God, and that the Spirit of God dwelleth in you?' When man was originally created, he was endowed with a rational and immortal soul, and was rendered capable of serving and glorifying God in a more perfect manner than any of the rest of the creatures connected with this lower world. He was in reality an animated temple, holy and pure, from the altar of whose heart there ascended the incense of a ceaseless adoration, gratitude, and praise; and all whose faculties were ministering servants, consciously engaged in a higher service than that of the creature, contemplating in whatever they did, as their high ultimate end, the glory of the Creator. But sin dissolved the sacred relation, and laid in the dust man's spiritual glory; and spoiled of innocence, and forsaken of God, his heart became the dwelling-place of every unclean and evil thing; and his condition would have been one of hopeless and irretrievable ruin, had not God, in his sovereign mercy, seen meet to signalize his glory by accomplishing our redemption, rather than consigning us to merited destruction and everlasting death. It is the blessed object of God, under the gospel, to receive man back into favour, to cleanse him from all his idols, and all his abominations, to establish his throne in his heart, to fit him for enjoying communion with him, and serving him; and in fine, to exalt him to dwell with him, and to glorify him throughout eternal ages in the kingdom of heaven. Every one must be familiarly acquainted with the general idea suggested by a temple. It is a place peculiarly consecrated to the worship of God, in which accordingly he claims a special property, and where his presence and favour may be found by those who worship with reverence and with godly fear. Under the Mosaic dispensation, there was one place where God was pleased to manifest his presence in the holy of holies, where the shechinah, or visible glory, shone forth between the cherubim from above the mercy-seat. Thither, however, the high priest alone was permitted to come once every year, not without blood, which he offered for himself, and also for the sins of the people. The typical vail which excluded from this sacred spot, and which it would be fatal to attempt to pass, indicated that the way into the holiest of all was not yet made manifest; that a controversy still subsisted between the Most High and a rebellious race; and that a more excellent sacrifice than that of bulls and of goats was necessary to satisfy offended justice, and to reconcile us to God. Now when the apostle describes the Corinthians as temples of the living God, he points out, in a striking manner, the privileges and blessings enjoyed under the gospel, and the intimate union and favour with God to which believers are ad-resign yourselves to any sin, to follow any idol, mitted, as contrasted with the alienation, distrust, and terror, with which the law inspired those who were under its institutions. We are called to know that God is in Christ Jesus reconciling a guilty world unto himself, and not imputing to men their trespasses; and all men, whatever be their condition, are now invited to cast away the arms of rebellion, to submit to mercy, and to become partakers of the most intimate union and favour with God. Behold I stand at the door and knock, and if any man open I will come in and sup with him, and he with me.' Now the middle wall of partition is destroyed-God is besieging the hearts of his children, and will have them to open to him, that he may come in and dwell with them, and walk in them, and be a father to them for ever. Are ye the temple of God, and what purity of character, what devotion of spirit, what entire consecration of all your powers and talents to the honour and service of God, should distinguish you from a world that lieth in wickedness! To profane a temple, by introducing into it any thing unsuitable to the sacred use for which it has been erected, is an act of aggravated impiety; and to after being enlightened and sanctified by the What need of vigilance, self-denial, and prayer, earnest and persevering prayer, that you may be kept pure from idols, as become the temples of God. How true the testimony of scripture, that | eternal counsels of God, but fall in with the most it is not in man who walketh to direct his steps perfect accordance with his foreknowledge and aright. What a lamentable tendency to spirit- foreordained purpose. And thus it is that the ual backsliding and deterioration is characteristic fulfilment of prophecy has never in a single inof our nature. How soon does the flame of piety stance failed, when the appointed time has arrived begin to burn dimly upon the altar of the heart, for its accomplishment; and although rebel spirits and how constantly does it need to be revived and wicked men, in many instances, had nothing and purified. The service of the house of Aaron, less in view than to establish the counsels of God, in waiting on the ancient temple, was unceasing; and to vindicate his truth, their agency has, in inand they were exempted from all other labours numerable and very important cases, been overto devote themselves exclusively to its appointed ruled to that end. How, for instance, was the duties. And what an interesting lesson do they, crucifixion of Christ the effect of the blind rage in this respect, present to you, of the careful and and wickedness of his enemies, and yet in every assiduous zeal with which you should watch over point how were they controlled and overruled, the interests of your soul, and be always found that in such minute particulars as casting lots for living to the glory of God. O let the worship of his raiment, and abstaining from breaking one of God be attended to with punctual and persevering his bones, they gave prophecy cause to triumph in care. Every morning and evening offer up your the complete fulfilment of her every announcesacrifice of praise and of thanksgiving. Sanctify ment. the Lord God in your hearts. Quench not the Holy Spirit. Lead a life of faith, and spirituality, and holiness. What agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they will be my people. Wherefore come out from among them, and be ye separate, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty,' 2 Cor. vi. 16-18. 6 THE immutability of God's counsels is a necessary conclusion from the unchangeableness of his being and perfections. He is not a man that he should lie, nor the Son of man that he should repent.' His unerring wisdom, infinite holiness, and absolute truth, preclude the possibility of his ever being under a necessity of deviating from the determination which he has formed, or of failing to fulfil the engagements to which his faithfulness stands pledged. Known unto him are all things to the end of the world, and no unforeseen difficulties, no unexpected circumstances, can ever require him to modify his purposes to meet the altered aspect which the state of the universe may at any time present. Even the actions of free and intelligent agents can occasion no uncertainty, and induce no change in the To reconcile the decrees of God, or even his foreknowledge, with the freedom of the human will, is a subject of too profound a nature to be competent for the limited powers of man, at least in the present state of existence; and it should be sufficient for us to know that the fact is so without being curiously inquisitive into its grounds. In no sense can the actions of wicked men be so traced to God, or connected with the necessity of fulfilling his counsels, as to charge him, in the most remote manner, with being the author of sin. On this subject the scriptures are most explicit. man say, when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man. But every man is tempted when he is drawn away of his own lust, and enticed.' Let no Neither ought we so to think of the immutability of the divine counsels, as to imagine that the necessity for exertion or prayer is superseded, by the consideration that whatever has been ordained cannot but come to pass, whether we labour and pray for it or not. God who ordains the end, ordains likewise the means, and without the employment of the one we have no ground to look forward and expect the other. The duty of prayer has been appointed by God, and his blessing is promised in answer to it, and if any neglect the duty, they are justly excluded from the reception of the benefits which otherwise they might have received. Let this subject be improved, as a reason for being stedfast and consistent in the Christian life. God is unchangeably the same for ever, and our allegiance to him ought to be no less devout than permanent and enduring. The same obligation which exists now will always exist, to entitle |