recovery; and to keep hold of them-But let us remember, we may hold them too closely. And we do So, if we suffer them to draw us away from the God of all grace. For whoever are the instruments of doing us good, He is the agent; and he will have us to remember, that the excellency of the power is of Him, and not of them. Hence the reproof"For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who, then, is Paul, and who is Apollos, but ministers by whom ye believed, even as God gave to every man? I have planted, Apollos watered; but God gave the increase. So, then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase." They are something in the order of means, and a proper respect is due to them in this character: but they are nothing as to efficiency and success-this is entirely from God; and his glory will he not give to another. To idolize a minister, is the way to have him removed from us, or rendered unprofitable to us "Not by might, nor by power, but by my Spirit, saith the Lord of hosts.' We can never honour God so much as by dependence upon him. And them that honour him he will honour; and they that despise him shall be lightly esteemeed. MAY 12.-" And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him, because his face was as though he would go to Jerusalem. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of man came not to destroy men's lives, but to save them." Luke ix. 52—56. WHY did our Saviour send a message, to "make ready for him?" It could not be from a principle of self-indulgence-he had blamed Martha for her too much serving, when she entertained him. Neither was it for the purpose of show and ostentation. But it was from a motive of civility-not wishing to put them to trouble and confusion by his sudden arrival, especially as he travelled not alone, but with his disciples, and probably others; and also, as he purposed paying for the accommodations he orderedto try their dispositions. Accordingly they were immediately displayed. But why "would they not receive him?" There had always been an implacable aversion between them and the Jews. It appeared on all occasions, and even hindered, as we find in the answer of the woman at the well, the common offices of civil life. But to this ordinary dislike, something peculiar was here added. They knew that our Lord was a public teacher, and had heard of his miracles-but his services had been with their enemies. They also had their temple-and their festivals, which were held at the same time with those of the Jews: and one of these was at hand. But they saw he was bound, not to mount Gerizim, but to mount Zion-Therefore they did not receive him, because his face was as though he would go to Jerusalem." 66 Not far from this very place Elijah had punished Azariah's captains and companies, sent to take him. John and James therefore ask, "Lord, wilt thou that we command fire to come down from heaven to consume them, even as Elias did?" The very infirmities of good men are peculiar; they are the spots of God's children. Here was some thing excusable; yea, even commendable. Such was their acquaintance with Scripture-their applying to our Lord for his permission and approbation-their faith and confidence in his power, that if He willed the thing, it must take place-and their attachment to him: for they could not bear to see one so dear to them insulted, in being refused the common rights of strangers. But evil blended with the good. Their zeal was not according to knowledge. The punishment was also extreme: for though the people had shewn their rudeness and prejudices, they had not offered him violence; yet they must be destroyed and sent down quick into hell in their sins-and all of them, though some of them might have been far less blameable than others. The cases, too, were not parallel. Elias had a callthe very impulse in him was supernatural, and was justified by the event: for fire from heaven would not have obeyed private passion. He acted from a regard to the glory of God, and the welfare of Israel -But these men had no call, and were urged on by their own feelings He therefore rebukes them-"Ye know not what manner of spirit ye are of." They little suspected how much their own tempers had to do in the proposal. When the Gadarenes besought him to depart out of their coasts; and when the Nazarenes took him to the brow of the hill to cast him down; these disciples did not call for such vengeance thenNo: they were Jews-but these offenders are Samaritans. How insensibly does something of our selfish and carnal feelings creep in and assume a religious pretension None of our passions justify themselves so much as anger; we think we do well to be angry— but the wrath of man worketh not the righteousness of God. We may offer strange fire on God's own altar; but it is not thereby sanctified. The Author of Peace and Lover of Concord requires us to "show out of a good conversation our works with meekness of wisdom. And the fruit of righteousness is sown in of them that make peace." peace How much does it become us to study our own spirits, and watch over the springs of our actions! A Jehu may say, "Come, see my zeal for the Lord," when he was only removing God's enemies to clear his own way to the throne. What do some mean by dealing faithfully (as they call it) with others, but indulging their dislike and insolence? Some pro fessors of religion never reprove their servants and children, but in fretfulness and ill humour; and then their temper is discharged in a kind of spiritual scolding. Who can understand his errors? "Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting." Our Lord knew James and John better than they knew themselves; and, in further reproof, he refers to himself as their example: "For the Son of man is not come to destroy men's lives, but to save them." He came indeed to seek and to save the soul principally; but he did not overlook the body. He healed the diseased. He fed the hungry. And has taught us to be merciful to the temporal wants of our fellow-creatures. And even in carrying on his own peculiar cause, and endeavouring to promote the religion of the Bible, he allows us not to employ force; or to impoverish, or imprison, or in any way persecute. The weapons of his warfare are not carnal, but spiritual. My kingdom, said he, is not of this world: else would my servants fight -Indeed they would. Yea, Yea, they have foughtMen-women-children, have fought. They have fought with more than the courage of heroes. They have prayed; and lived; and taught; and wept; and bled; and died! MAY 13.-"I thank God through Jesus Christ our Lord." Rom. vii. 25. THE experience of the Christian, while in this world, is of a mixed nature. It resembles the day spoken of by Zechariah; which was neither dark nor clear. Whatever advantages he attains at present, there is always enough to tell him that this is not his rest. But under all his, complaints, he has reason to take courage, and be thankful. So it was with Paul. For these words are to be taken in connexion with his language in the preceding verse; where he groans, being burdened with the remains of indwelling sin: "O wretched man that I am, who shall deliver me from the body of this death? I thank God, through Jesus Christ our Lord." - Yes; even in the midst of such an experience as this, there is a four-fold ground of thankfulness: and the Christian may say-First, I thank God, through Jesus Christ our Lord, that my corruption is my complaint. It was not so once-neither is it so with many now. They drink in iniquity as the ox drinketh in water. It is their element: but it is not mine. They roll it as a sweet morsel under their tongue: but I have been made to know that it is an evil thing, and bitter. I loathe it, and abhor myself for it, repenting in dust and ashes. The heart of stone has been taken away, and I have a heart of flesh; a heart affected not only with the guilt, but the pollution, and the vileness of sin. I have nothing to boast of: every view I take of myself is humbling-but my desire is before him, and my groaning is not hid from him. "Marks of grace I cannot show; And they are invited to obtain it. |