he did not go up to Jerusalem, but went into Arabia, where, during three years, he was taught, not of man, nor by man, but by the revelation of Jesus Christ. It is probable that, during this period, he more than once visited Damascus. However this may be, here we find him at the end of it; and encompassed with danger, for he was in deaths oft, and could truly say, I die daily. His peril arose from "the Jews, who took counsel to kill him." Instead of being convinced by such a supernatural and notorious event, and which would be attested by so many witnesses, they were only enraged the more for they viewed him as an apostate from them; and they knew from his talents and zeal how likely he was to promote the cause of Jesus of Nazareth.

Yet such things as they were now doing against him he had himself formerly done to others. How often would he be reminded of his sin in his sufferings! This would tend to keep him humble and patient. "Ah! so I persecuted the Church of God, and wasted it."

So malignant and determined were they, that "they watched the gates day and night to kill him." At first this looks not like an exertion of authority, but an assassination affair, in which a number of wretches waylaid him of their own accord. Yet the governor was apprized of their design, and was drawn over to their interest, and more than allowed them to keep the egresses: for the city was large, and the avenues many, requiring no few to keep them. The Apostle, in relating the transaction himself says, "The governor, under Aretas the king, kept the city of the Damascenes with a garrison desirous to apprehend me."

We have seen his danger, let us observe his deliverance. He seemed a certain prey; but "their lying in wait was known of Saul; and the disciples took him by night, and let him down by the wall in a basket." Here we remark two things. First, the escape was not miraculous. In this way the Lord has often delivered his servants, and in this way he is continually able to deliver them. But he never needlessly multiplied miracles. We cannot see how Shadrach, Meshach, and Abednego, could have been saved out of the midst of the fiery furnace, or Daniel from the lions' den, without a miracle. A miracle also was called for to release Peter from prison, secured as he was, the night before his intended execution. But here the deliverance could be effected by human means; they were therefore properly employed, and Providence only rendered them successful. Secondly; we are not to sacrifice our lives if we can preserve them consistently with a good conscience. Our Lord told his disciples to beware of men; to be wise as serpents, as well as harmless as doves; and if they were persecuted in one city to flee to another. He himself eluded apprehension till he knew his hour was come. In the first age of Christianity we see zeal, but not without knowledge. There was nothing like enthusiasm, fanaticism, or will-worship. It was enough for Christians to take up their cross when they found it in their way; they never went out of their way to find it, any more than to escape it. They only suffered according to the will of God. It was after the Gospel began to be misunderstood and debased that voluntary penalties were deemed meritorious;

that a rage for martyrdom prevailed; and that men gave their bodies to be burnt.

DECEMBER 18." And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the Apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. And he was with them coming in and going out at Jerusalem."-Acts ix. 26-28.

We have just seen Paul at Damascus. We now see him entering Jerusalem. And observe to whom he wished to introduce himself when he arrived. Not to the high priest: he had done business enough with him before. Not to the Pharisees, though he had lived among the straitest of them. Not to the learned, though a man of letters himself, and though he had been brought up at the feet of Gamaliel, who probably was still living in the city-But "he assayed to join himself to the disciples." They were despised and persecuted. He had himself once hated them, and endeavoured to exterminate them from the earth. But now the world is not worthy of them. He ranks them above princes and philosophers; in them is all his delight; and he deems it his highest honour to have fellowship with them. Have we the same mind in us? In the course of duty, unless we go out of the world, we must often mingle with others; but are these in our voluntary associations, our companions? Do we take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you? Do we give ourselves, not only to the Lord, but to them, to walk in holy communion, and to co-operate in holy exertion? When we pass through a place as we travel, do we feel a sentiment that leads us to think, with a peculiar concern, “Are there any here who love and serve my Lord and Saviour?"

"But the disciples were all afraid of him ;" and the reason is assigned; "they believed not that he was a disciple." They supposed that he only pretended to be so, but was really come among them as a spy or informer. They well knew what a bitter adversary he had been, and had not heard of him since the wolf had been turned into a lamb. If there seems something strange in this, let it be observed that Damascus was one hundred and fifty miles from Jerusalem; that the modes of modern communication were not then known; and that the war raging between Herod, Antipas, and Aretas, must have interrupted the intercourse between the two capitals. Neither is it unlikely that the unbelieving Jews maliciously and artfully represented him as acting the part of a deceiver.

However this was, they seem to have known nothing of his conversion till "Barnabas took him, and brought him to the Apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus." How Barnabas was acquainted with all this while they were ignorant we are not informed. Had he seen Ananias, or some other credible and personal witness of these facts? One man, from various supposable circumstances, may know things, of which others, even of the same place, are

uninformed. But from this time a most tender friendship was established between these two good men. And what Barnabas testified of Paul was so satisfactory to the Church, that he was fully admitted to their fellowship, "and was with them coming in and going out at Jerusalem."

We may here see, First-That these disciples were careful whom they admitted among them. They were only such as they believed to be disciples. They did not desire, for the sake of largeness, a church filled with indiscriminate members; and they could not bear them that were evil. Secondly, It is possible to err on the side of caution. We may be too strict as well as too lax. It is easy to carry our suspicions too far, especially with regard to those against whom we have entertained any prejudice, or from whom we have received any injury or offence. The instances of deception we have met with may weaken our confidence, and cause the innocent to suffer for the guilty. Let us guard against this, and while we do not shut our eyes let us invite into our bosoms the charity that thinketh no evil. Thirdly, we may depend on testimony concerning character in the absence of personal knowledge. This indeed is not always infallible; but there are cases in which it ought to be admitted, and should be deemed sufficient not only for individuals, but churches to act upon, in receiving others to their countenance, and their communion. Fourthly, the introducing of a young convert to the fellowship of the saints is a good work, and should be encouraged. Some are backward, not from a want of inclination, for they often sigh, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel;" but they want confidence and help. How many are there in all our congregations of this character, who are kept back when they ought to come forward. Is there no Barnabas to take them by the hand, and to bring them forward? While the Church rises up and says, "Come in, thou blessed of the Lord ?"

DECEMBER 19." But will God in very deed dwell with men on the earth?" 2 Chron. vi. 18.

In looking over the annals of the Jews, we find much that ought to humble us-I say, to humble us, for they were fair specimens of our human nature, and

"There in a glass our hearts may see,
How fickle and how false they be."

But we sometimes meet with scenes which cannot fail of being delightful to pious minds: for while, in reviewing history, the merchant is led to notice the revivals of commerce, and the scholar those of learning and science, they are attracted to the times of refreshing from the presence of the Lord; they, like Barnabas, are glad when they see the grace of God.

Such a scene is here before us at the dedication of the temple. Perhaps nothing equals it in the Old Testament; and nothing surpasses it in the New, but the day of Pentecost. The author was doubtless the Holy Ghost, the source of all good in the children of men and it would be well for hearers and ministers to remember the Divine decision, "not by might, nor by power, but by my Spirit,

:

saith the Lord." Yet God uses means, and could we see things as he does, we should always perceive, not only that the weakness of the means requires his strength, but that the suitableness of the means displays his wisdom. The instrument here employed was Solomon, whose rank, education, endowments, and zeal, gave him a peculiar influence.

Behold then all Israel assembled, and the young monarch, the wonder and admiration of the age and of the East, leading the devotion of the solemn day. For he did not appoint one of the priests or of the prophets to officiate, but he performed the service himself. "He stood before the altar of the Lord, in the presence of all the congregation of Israel, and spread forth his hands." It was well that he could thus pray himself. We are far from depreciating forms of prayer in all cases: they have their use, and even their excellency too. But it is impossible to frame a form of prayer to meet every new and pressing occurrence: yet it is very desirable to take advantage of present feelings; and some are happy enough to be equal to this. And should not good men, especially preachers, and also the heads of families, cultivate such a talent? Gifts are not grace: yet we are to consider others as well as ourselves, our usefulness as well as our salvation. Though there is a more excellent way, we are to "covet earnestly the best gifts." "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few." It is well also that he was not only able, but willing. He was not ashamed publicly to avow his entire dependance upon God, and to seek his favour as the relish of every enjoyment, and his blessing as essential to every enterprize. He did not view it as a disparagement to his majesty, to be his own chaplain, and to bless his large family himself. And did he ever appear greater than on this occasion, and in this exercise? And could he have been more exemplary and useful?

An ordinary mind would have been struck with the vastness of the congregation, the magnitude of the building, and the munificence of the ornaments-But Solomon rose above all this, and was only astonished at the condescension of God in deigning to regard it: "But will God in very deed dwell with men on the earth!"

His exclamation did not originate in any doubtfulness of the fact. He could not have questioned it. The tokens of the Divine presence were before him—“So that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God. Then said Solomon, The Lord hath said that he would dwell in the thick darkness." Yes, he knew that he had said, "This is my rest for ever; here will I dwell, for I have desired it;" and, "In all places where I record my name I will come unto thee, and I will bless thee." The assurance therefore reaches to us. We have succeeded to their means and privileges, enlarged as to spirituality and efficiency, though unaccompanied with their splendid ceremonies and sensible manifestations. In his word and ordinances, in the preaching of his ministers, and the assemblies of his people, he is to be found; and thousands know the truth of this from their own experience: they have heard his voice; they have seen his glory; they have felt his power, and have been convinced VOL. II.

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of his presence by his agency: for that his name is near, his wondrous works declare.

But the exclamation regards the marvellousness of the fact upon which it was founded. Several things excited this in Solomon, and the same should excite it in us. Such is the infinite dignity of the Supreme Being who is exalted above all blessing and praise, and who humbleth himself to behold the things that are done in heaven. Yet men are lower than the angels. They are of yesterday, and know nothing. Their foundation is in the dust. They are crushed before the moth. Surely every man at his best estate is altogether vanity. He is not only mean, but unworthy, guilty, polluted: a rebel, a traitor. Here is the wonder, that such beings should be regarded by him-"Lord, what is man, that thou art mindful of him, and the son of man that thou visitest him?"

Yet the truth of all this never impresses without the humility which religion inspires. Men are naturally proud and vain: and it is possible and easy to delude them into an opinion that they can have claims upon God himself. How many are there who think they deserve his favour, and are looking for heaven itself as the reward of their doings! But in the day of conviction the proud looks are brought low, and the Lord alone is exalted. The man then sees and feels that he deserves to be excluded from the Divine presence for ever, and acknowledges every attention shown him to be an instance of mercy and grace. Nor is his admiration of the goodness of God confined to the beginning of his religious course. As he advances he is more and more affected with it. The most eminent saints have been always as the most humble, so the most filled with this adoring gratitude and praise.

But is there not another thing equally wonderful? God in very deed dwells with men on the earth. But will men verily dwell with God in heaven? It is his own promise. It is their highest expectation. They shall be presented faultless before the presence of his glory--AND SO SHALL WE BE FOR EVER WITH THE LORD.

DECEMBER 20.-"Let not him that girdeth on his harness boast himself as he that putteth it off."-1 Kings xx. 11.

THIS was the wisest thing Ahab ever spoke; and yet the saying was not his own, but a common proverbial speech. The admonition it contains is applicable to any enterprize in which men engage. Accordingly we shall leave the war of Benhadad with this king of Israel, and think of a better warfare, the good fight of faith. Under this image the Scriptures frequently hold forth the Christian life; and the experience of every partaker of Divine grace verifies and exemplifies the force of it. The conflict is no ordinary one, but the most trying in its nature, and the most serious in its results.

For this war harness is provided; for it would be madness to go into the combat unarmed. Words in time vary their meaning; some becoming more, and some less particular and definite in their When the Bible was translated, the term harness, which we now apply only to horse equipage, signified war furniture, or what we call armour. Much depends in the contest before us, upon the

use.