It is this that keeps many from following their convictions, and acknowledging what they know to be the truth. But we ought faithfully to adhere to the dictates of conscience; and not only be Christians, but appear such, confessing with the mouth, as well as believing with the heart; and remembering that if we are ashamed of Christ, he will be also ashamed of us. We do not therefore justify Joseph in this part of his conduct. Yet let us remember-That some individuals, owing to their stations and connexions, have difficulties in religion to contend with which others know nothing of, or they would feel and pray for those they are now perhaps only disposed to censure and condemn-That grace operates in various degrees and that between the beginning and the progress of its work in the soul there may be as great a difference as between the mustard seed and the mustard tree. And-That we may hope the Lord has more disciples than we are aware of, only they are kept back from our observation by things blamable in themselves, yet compatible with sincerity. Little did Elijah think, when he said, I am left alone, that there were seven thousand men who had not bowed the knee to the image of Baal. Little did the Apostles imagine their Lord had a secret yet real disciple in Joseph of Arimathea. Therefore again observe this man in the increase and development of his Christian principle. For he now shows himself openly, and acts a noble and distinguished part. The effect was owing to the death of Jesus-This did more than his miracles and preaching -This does every thing to purpose in the divine life-Hence our strength as well as comfort-"I, if I be lifted up from the cross, will draw all men unto me."-Prudence would have said forbear. You will involve yourself in trouble and expense. You will draw upon yourself suspicion. You will excite prejudice. You will injure your usefulness-Besides, he is now dead, and what good can you do his remains? But Joseph confers not with flesh and blood. It required no little zeal and courage to own a regard for one that had been judicially executed under the charge of blasphemy and sedition-to come forward and publicly ask for his body—to give it an honourable interment in his o.vn garden and his own tomb, which had never yet been used. This was more than identifying himself with the malefactor; it was doing him honour to the utmost. It was far surpassing his Apostles: they had all forsaken him, and disowned their master dying and dead. But this man goes forth to him without the camp, bearing his reproach, and braving every danger; for he now feels that perfect love that casteth out fear. Let us not decide upon the character of persons too soon. Let us not give em up because of some present weaknesses, much influenced perhaps by peculiar circumstances. Let us not despise the day of small things. We have often seen, in the experience of the bruised reed and the smoking flax, judgment brought forth to victory: and we are confident of this very thing, that he who hath begun a good work, will perform it until the day of Jesus Christ. The path of the just is as the shining light, that shineth more and more unto the perfect day. How delightful to see persons proving better than our fears, and far surpassing all our hopes! What changes ir: our views and feelings sometimes render us a wonder to others, and perhaps also to ourselves! How unlike may the present be to the future! In the days of Queen Mary, when so many were put to death for denying the doctrine of transubstantiation-that Moloch at whose shrine so many victims have been immolated, a poor man was convicted and sentenced to be burnt alive. In his way to the place of execution, he was very pensive and depressed. But when he came in sight of the stake, overpowered for the time with fear, he involuntarily exclaimed, "Oh! I cannot burn! I cannot burn!" Some of the priests, supposing he wished to recant, immediately approached and addressed him. This however was not his design; but he wanted more of that confidence and consolation which would enable him to endure becomingly the fiery trial. He was left some minutes to himself, during which in great earnestness and agony of spirit, he prayed that God would manifest himself more clearly to his mind-When God so shone in upon his soul, that raising and clapping his hands, he cried with a loud voice66 Now I can burn!-Now I can burn!" APRIL 10.-"Because I live, ye shall live also."-John xiv. 19. We are seldom sufficiently struck with individual importance. We are all in a state of connexion with, and dependance upon each other, like the members of the human frame, in which one part cannot say to another, I have no need of thee; and where even those members which seem to be more feeble are necessary to the welfare of the whole body. But there are persons who seem to be the very life of the cause or the community to which they belong. Place them in a state of danger, and you awaken a thousand sympathies and anxieties. Remove that monarch, and the extensive empire founded by his valour and skill is crushed at once, or crumbled by degrees to nothing. Remove that minister, and the congregation he has by his talents attracted and formed, is divided, diminished, and dispersed. Remove the head of that family, and two tender relations are immediately produced, the widow and the fatherless, and both reduced to perplexity and distress; it may be to want and oppression. Yet in all these instances the dependence is not absolute, and the consequences admit of much exception and limitation. Empires have flourished when monarchs have fallen. Congregations have continued when ministers have finished their course. Families have been provided for when the husband and the father have been taken away-But here is a Being upon whom hangs all the glory of his Father's house. He is indispensably and infinitely necessary to a multitude which no man can number. Is he alive or dead? If he be dead we are for ever undone. If he be alive we are safe, we are happy, we are made for eternity! And what is his own language? "Because I live, ye shall live also." By his life here, though spoken of as present, because of its nearness and certainty, he means his life after his resurrection; and to this the Apostle refers when he says, "If, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life." Of this life we think comparatively too little, not considering-that it was expe dient for us that he went away-that he not only died for us, but rose again-that he is exalted to be a Prince and a Saviour-that he is carrying on in heaven the same cause that brought him down to earth. There will be indeed a close to this at the end of the economy, when he will deliver up the kingdom to God, even the Father, and God shall be all in all: but at present he is leading not only a life of glory but of office, and will continue applying on the throne, the redemption he procured on the cross, till he shall appear the second time without sin unto the complete salvation of his people. It would be easy to show how the life of his people in their justification, sanctification, and glorification, depends on the living Saviour; but we see also that their life is insured and secured by his-" Because I live, ye shall live also." The certainty of the result is founded in three principles. First, the union subsisting between him and them. Secondly, the claim he has to urge on their behalf, having suffered and died for them. And thirdly, the all-sufficiency he possesses to meet all their exigences. We cannot infer the safety and welfare of a person merely from the regard of his friend; for however intensely his friend may love him, he may be unable to succour and defend him. But the ability of the Saviour is equal to his readiness to help us. His love passeth knowledge, and has the command of unbounded resourceshe is mighty to save-able to save to the uttermost those that come unto God by him. Jacob supposed Joseph was dead, but he was alive, and the prime minister of Egypt, and all the stores of the realm were at his disposal; and because he lived his family lived also. And we have an intercessor for us, an advocate with the Father, a relation who loved us so as to bleed and die for us, who has power over all flesh, who has all power in heaven and in earth, and is head over all things unto the Church, which is his body. How can we perish for want while in him all fulness dwells? In what perils can his defence fail us? "Fear not," says he, "I am the first and the last; I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death." "How can I die while Jesus lives, APRIL 11.-" God maketh my heart soft."-Job xxiii. 16. We may consider God's softening the heart three ways. There is a soft heart derived from constitution-Thus he makes the heart soft as the God of nature. There is a soft heart derived from affliction-Thus he makes the heart soft as the God of Providence. There is a soft heart derived from renovation-Thus he makes the heart soft as the God of grace. Let us now attend to the first of these. We are fearfully and wonderfully made; and while there is a general sameness, there is also a remarkable variety in the human race naturally. It seems strange that any should deny this, and endeavour to account for every variation and inequality from the operation of causes subsequently to birth. Events and circumstances have unquestionably a mighty influence in forming the character; and in elevating or depressing, in rousing or checking, the powers of the individual: but surely there is some difference previously to the existence or want of excitement and development. We cannot suppose that any similar mode of training would have made Johnson Shakspeare, or Shakspeare Johnson. Some are naturally bold, forward, and loquacious. Others are timid, retreating, and slow of speech. The meal out of which some are kneaded seems leavened with laudanum; while mercury seems infused into the very frame of others, and they are all vigour and motion. How unimpressible are some! It matters not where they are, all places and all scenes are nearly the same to them; they are insensible to every thing that can strike the scnses, imagination, and passions. But-and you may see it in children-take others, and you find their curiosity is awakened, their fear excited, their hope inflamed, according to the quality of what comes in contact with them; and their feelings respond to every pleasing or painful occur rence. We are not able to determine physically the cause of this constitutional sensibility; it requires far more knowledge than we possess or can probably acquire. Neither is it necessary to attempt absolutely to decide whether this softness of heart be upon the whole desirable or advantageous. We must not in this case arraign the sovereign pleasure of God, any more than in our form or our stature by saying, Why hast thou made me thus? Nor should we forget that religion adapts itself to every peculiarity of natural formation and complexion. It has scenery for the imaginative, secrets for the inquisitive, depths for the profound, argument for the reasoning, and facts for the busy and simple; it has active engagements for the daring and zealous; and retirement and gentleness for the meek; it allures some, and some it saves with fear. There is nothing also in the world purely natural, but the Maker of all things has, so to speak, balanced or qualified; levying some tax upon what is admired and envied, and connecting some redeeming quality, or some power of compensation, with every disadvantage. Certain states or qualities therefore abstractedly considered, cannot prove how much the subjects of them actually suffer or enjoy. The tenderness of which we are speaking certainly gives a quickness to the sensations of the individual, so that he admits more misery than another; but he feels also more happiness. Such a man incurs indeed many a pang by his sensibility, but then he is capable of a thousand pleasures which others know not of. He has indeed less peace, but more enjoyment; and his exquisite indulgences, with the altercations of sadness-in which too he often feels a strange kind of satisfaction and luxury, are far better than the stagnant pool, or the dull unvarying level of dulness and unfeeling sameness. I would rather be a sensitive plant than a fungus. Who would as a traveller, be cased from head to foot in leather, to escape the inconvenience of a few gnats and briers, and lose the liberty and gratifications of the journey? All must allow that this sensibility renders the possessor amiable. Men are commonly ashamed of being seen in tears. But true greatness is always tender and sympathetic. Homer that just observer of nature, makes no scruple to represent Ulysses—his best of men; and Achilles-his bravest of men, frequently weeping. Jonathan and David were the most heroical young men of the age; yet they wept on each other's neck, till each exceeded. Yea, we read that the Lord of all wept at the grave of Lazarus. What can equal beauty in tears? The moment a female appears devoid of tenderness, she wants an excellence so essential that nothing can atone for in her; and though she may possess talent, and retain the dress of the sex, she forfeits the honourable and endeared name of woman. It will also be acknowledged that this sensibility prepares persons for usefulness. In numberless cases where the relief and comfort of our fellow-creatures are concerned, many are not excited and constrained to act, because they do not feel. APRIL 12.-"God maketh my heart soft."-Job xxiii. 14. THERE is a soft heart derived from affliction-Thus God maketh the heart soft as the God of Providence. To this Job immediately refers. "For God maketh my heart soft, and the Almighty troubleth me, because I was not cut off before the darkness, neither hath he covered the darkness from my face." Man is born to trouble as the sparks fly upward. But we shall not enlarge upon the multitude and variety; the sources, kinds, and degrees of human sufferings in this vale of tears. And we shall turn away as soon as possible from those who seem insensible under their trials, and despise the chastening of the Lord. When God strikes them, they strike again; and repair in their calamity to places of sin or dissipation, to drown all sense of sorrow. Of this temper were those of whom Jeremiah complained: "Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return." The judgments of God which befall some men are like blows inflicted upon wild beasts, which instead of taming, enrage them the more. Isaiah describes some incorrigible rebels as saying, in their pride and stoutness of heart," the bricks are fallen down, but we will build with hewn stones; the sycamores are cut down, but we will change them into cedars." And we read that Hiel, the daring re-builder of Jericho, not only disregarded the threatening of Joshua, but even when one half of it was fulfilled, he went on still in his trespasses, and having "laid the foundation thereof in Abiram his first-born, set up the gates thereof in his youngest son Segub." Thus many if not verbally yet practically express a determination to proceed in an evil course, notwithstanding obvious and repeated discouragements and checks thrown in their way. Ahab was reduced very low, "yet in the time of his distress did he trespass yet more against the Lord.” And God brands him with infamy, that all future ages may know that this was the desperate wretch who, when the Edomites, and the Philistines, and the Assyrians, were upon him even then he provoked a greater adversary than all, and would fight against God-" This is that king Ahab." And is even this a peculiar case? Can nothing VOL. I. 18 |