Review and Herald, Vol. 10, No. 6.
All Christians are Required to Imitate the Life and Example of Jesus ChristPage 1
All Christians are Required to Imitate the Life and Example of Jesus Christ.
THERE is no falseness of our hearts that leads us into greater errors than imagining that we shall some time or other be better than we are, or need be now; for perfection has no dependance upon external circumstances, it wants no times nor opportunities; but is then in its highest state, when we are making the best use of that condition in which we are placed. The poor widow did not stay till she was rich before she contributed to the treasury; she readily brought her mite, and little as it was, it got her the reward and commendation of great charity. We must therefore all of us imitate the wisdom of the poor widow, and exercise every virtue in the same manner that she exercised her charity. We must stay for no time nor opportunities, wait for no change of life, nor fancied abilities, but remember that every time is a time for piety and perfection. Every thing but piety has its hinderness; but piety, the more it is hindered, the higher it is raised. Let us therefore not vainly say that if we had lived in our Saviour's days we would have followed him, or that if we could work miracles we would devote ourselves to his glory. For to follow Christ as far as we can in our present state, and to do all that we are able for his glory, is as acceptable to him as if we were working miracles in his name. The greatness that we are to aim at is not the greatness of our Saviour's particular actions; but it is the greatness of his Spirit and temper that we are to act by in all parts of our life. Now every state of life, whether public or private, whether bond or free, whether high or low, is capable of being conducted and governed by the same spirit and temper, and consequently every state of life may carry us to the same degree of likeness to Christ. So that though we can in no respect come up to the actions, yet we must in every respect act by the Spirit and temper of Christ. Learn of me, saith our blessed Lord, for I am meek and lowly in heart. He doth not say, Be ye in the state and condition that I am in, for that was impossible; yet though ever so different in state and condition, he calls upon us to be like him in meekness and lowliness of heart and spirit, and makes it necessary for us to go through our particular state with that spirit and temper, which was the spirit and temper of his whole life. So far then as we can learn the heart and Spirit of our Saviour, so far as we can discover the wisdom, purity and heavenliness of his designs; so far we have learned what spirit and temper we ought to be of, and must no more think ourselves at liberty to act by any other spirit, than we are at liberty to choose another Saviour. In all our actions and ways of life we must appeal to this rule, we must reckon ourselves no farther living like Christians, than as we live like Christ; and be assured that so far as we depart from the Spirit of Christ, so far we depart from that state to which he has called us. For the blessed Jesus has called us to live as he did, to walk in the same spirit that he walked, that we may be in the same happiness with him when this life is at an end. And indeed who can think that any thing but the same life can lead to the same state. When our blessed Saviour was upon the cross, he thus prayed for his enemies: Father, forgive them, for they know not what they do. Luke xxiii, 34. Now all christians readily acknowledge that this temper of Christ is to be the exact rule of our temper on a like occasion, that we are not to fall short of it, but must be perfectly like Christ in this charity to our murderers. But then perhaps they do not enough consider that for the same reason, every other temper of Christ is as much the exact rule of all christians, as his temper towards his murderers. For are we to be thus disposed towards our persecutors and murderers, because Christ was so disposed towards his? And is it not as good an argument, that we are to be so and so disposed towards the world, and all worldly enjoyments, because Christ was so disposed towards them? He was as right in one case as the other, and no more erred in his temper towards worldly things, than in his temper towards his enemies. Should we not fail to be good christians, if we fall short of that forgiving spirit which the blessed Jesus showed upon the cross? And shall we not equally fail to be good christians, if we fall short of that humble and meek spirit which he showed in all his life? Can any one tell why the temper of Christ towards his enemies should be more the exact measure of our temper than any other spirit that he showed upon any other occasion? Think, reader, if thou canst find a reason why thou mayest not as well forgive thy enemies less than Christ forgave his, as to love the world more than he loved it? If thou canst tell why it is not as dangerous to be wanting in the humility, meekness and other tempers of Christ, as to be wanting in his charity towards his enemies? We must therefore either own that we may be good christians without the forgiving spirit which Christ then exercised, or we must own that we are not good christians whenever we depart from the Spirit of Christ in any other instances. For the Spirit of Christ consisted as much in meekness, humility, devotion and renunciation of the world, as in the forgiveness of his enemies: they therefore who are contrary to Christ in any of these tempers, are no more like to Christ than they who are contrary to him in this forgiving spirit. If you were to see a christian dying without this temper towards those that destroyed him, you would be frightened at it; you would think that man in a dreadful state, who died without that temper in which Christ died. But then remember, that he judges as rightly, who thinks it equally dreadful to live in any other spirit that is not the spirit of Christ. If thou art not living in that meekness and lowliness of heart, in that disregard of the world, that love of God, that self-denial and devotion, in which our Saviour lived, thou art as unlike to him as he that dies without that temper in which he died. The short of the matter is this, the spirit and temper of Christ is the strict measure of the spirit and temper of all christians. It is not in this or that particular temper of Christ that we are to follow his example; but we are to aspire after his whole Spirit, to be in all things as he was, and think it as dangerous to depart from this Spirit and temper in one instance as in another. For besides, that there is the same authority in all that our Saviour did, which obliges us to conform to his whole example, can any one tell why we should have more value for this world than our Saviour had? What is there in our state and circumstances that can make it proper for us to have more affection for the things of this life than our Saviour had? Is the world any more our happiness than it was his happiness? Are riches, and honors, and pleasures, any more our proper good than they were his? Are we any more born for this life than our Saviour was? Are we in less danger of being corrupted by its enjoyments than he was? Are we more at leisure to take up our rest and spend our time in worldly satisfactions than he was? Have we a work upon our hands that we can more easily finish than he could finish his? That requires of us less mortification and self-denial, less devotion and watching, than our Saviour's required of him? Now as nothing of this can be said, so nothing can be42said in our excuse, if we follow not our Saviour's temper in this respect. As this world is as little our happiness and more our danger than it was his, as we have a work to finish that requires all our strength, that is as contrary to the world as our Saviour's was, it is plain there was no reason or necessity of his disregard of the world, but what is the same reason and necessity for us to disregard it in the same manner. Again, take another instance of our blessed Saviour's spirit: I came down from heaven (saith he) not to do mine own will, but the will of him that sent me. John vi, 38. And again, My meat and my drink is to do the will of him that sent me. Now can any christian show why he may think otherwise of himself than our Saviour here thought? Or that he need be less devoted to the glory of God than he was? What is there in our nature and condition to make any difference of this kind? Do we not stand in the same relation to God that our Saviour did? Have not we the same nature that he had? Are we too great to be made happy in the same way that he was? Or can anything else be the happiness of our nature but that which was the happiness of his? Was he a sufferer, a loser? Did he leave the true happiness of human life, by devoting himself to the will of God? Or can this be our case, though it was not his? Can we be losers by looking to God alone, and devoting ourselves to his glory? Was it not the greatness and happiness of our Saviour that he lived to God alone? And is there any other happiness or greatness for us, but by making that the end and aim of our life, which is made the end and aim of his life? For we may as well seek out for another God as for another happiness, or another way to it than that in which Christ has gone before us. He did not mistake the nature of man, or the nature of the world; he did not overlook any real felicity, or pass by any solid good; he only made the best use of human life, and made it the cause of all the happiness and glory that can arise from it. To find a reason, therefore, why we should live otherwise than he lived; why we should less seek the glory of God than he sought it, is to find out a reason why we should less promote our own greatness and glory. For our state and condition in this life lays us under all the obligations that our Saviour was under, to live as he did: his life is as much our right way as it was his; and his spirit and temper are as necessary for our condition as they were for his. For this world, and all the things of the world signify as little to us as they did to him: we are no more in our true state till we are got out of this world than he was; and we have no other way to arrive at true happiness and greatness, but by devoting ourselves to God, as our blessed Saviour did. We must therefore make it the great business and aim of our lives to be like Christ; and this not in a loose or general way, but with great nicety and exactness, always looking to his Spirit, to his ends and designs, to his tempers, to his ways and conversation in the world, as the exact model and rule of our lives. Again, Learn of me, (saith our blessed Saviour,) for I am meek and lowly of heart. Now this passage is to be considered, not as a piece of good advice, that would be of use to us, but as a positive command, requiring a necessary duty. And if we are commanded to learn of Christ meekness and lowliness, then we are commanded in the same positive manner to learn his meekness and lowliness. For if we might take up with a meekness and lowliness of heart that was not his, then it would not be necessary to learn them of him. Since therefore we are commanded to learn them of him, it is plain that it is his meekness and lowliness that we are commanded to learn; that is, we are to be meek and lowly, not in any loose or general sense of the words, not according to the opinions and practices of men, but in such truth and reality as Christ was meek and lowly. It ought also to be observed, that there must be something very extraordinary in these dispositions of the heart from the manner in which we are taught them. It is only in this place that our Saviour says expressly, Learn of me; and when he says, Learn of me, he does not say, For I am just and equitable, or kind, or holy; but I am meek and lowly of heart; as if he would teach us that these are the tempers which most of all distinguish his Spirit, and which he most of all requires his followers to learn of him. For, consider, does Christ, when he describes himself, chose to do it by these tempers? When he calls upon us to learn of him, does he only mention these tempers? And is not this a sufficient proof that these are tempers which the followers of Christ are most of all obliged to learn; and that we are most unlike to Christ when we are wanting in them? Now, as our great Lord and Master has made these characters the distinguishing characters of his Spirit, it is plain that they are to be the distinguishing characters of our spirit; for we are only so far his, as we are like him. Consider also, Was he more lowly than he need have been? Did he practise any degrees of humility that were unnecessary? This can no more be said than he can be charged with folly. But can there be any instances of lowliness which became him, that are not necessary for us? Does our state and condition excuse us from any kind of humility that was necessary for him? Are we higher in our nature, more raised in our condition, or more in the favor of God than he was? Are there dignities, honors and ornaments of life which we may delight in, though he might not? We must own these absurdities, or else acknowledge that we are to breathe the same lowly spirit, and with the same meekness, and practise the same humble behaviour that he did. So that the matter comes plainly to this conclusion; either that Christ was more humble and lowly than his nature and condition required, or we are under the same necessity of as great humility, till we can prove that we are in a higher state than he was. Now, as it is plainly the meekness and lowliness of Christ that we are to practise, why should we think that we have attained unto it, unless we show forth these tempers in such instances as our Saviour showed them? For can we suppose that we are meek and lowly as he was, if we live in such ways of life, and seek after such enjoyments as his meekness and lowliness would not allow him to follow? Did he mistake the proper instances of lowliness? If not, it must be our great mistake not to follow his steps. Did his lowliness of heart make him disregard the distinction of this life? avoid the honors, pleasures and vanities of greatness? And can we think that we are living by the same lowly spirit, while we are seeking after all the dignities and ornaments, both of our persons and conditions? What may we not think if we can think after this manner? Or, let us speak home to this point, either our Saviour was wise, judicious, and governed by a divine spirit in these tempers, or he was not: to say that he was not is horrid blasphemy; and to say that he was, is saying that we are neither wise nor judicious, nor governed by a divine spirit, unless we show the same tempers. Perhaps you will say, that though you are to be lowly in heart like Christ, yet you need not disregard the ornaments, dignities and honors of life; and that you can be as truly meek and lowly in the figure and show of life, as in any other state. Answer me therefore this one question, Was our Saviour's lowliness, which showed itself in an utter disregard of all pomp and figure of life, a false lowliness that mistook its proper objects, and showed itself in things not necessary? Did he abstain from the dignities and splendor, and deny himself enjoyments which he might with the same lowliness of heart, have taken pleasure in? Answer but this question plainly, and then you will plainly determine this point. If you justify our Saviour as being truly and wisely humble, you condemn yourself if you think of any other humility than such as he practiced. Consider further, that if you were to hear a person reasoning after this manner in any other instance; if he should pretend to be of an inward temper contrary to the outward course of his life, you would think him very absurd. If a man that lived in an outward course of duels and quarrels should say that in his heart he forgave all injuries, and allowed of no resentments; if another, whose common life was full of bitterness, and wrath, and evil-speaking, should pretend that in his heart he loved his neighbor as himself; we should reckon them among those that were more than a little touched in their heads. Now to pretend to any temper contrary to our outward actions, is the same absurdity in one case as in another. And for a man to say that he is lowly in heart while he is seeking the ornaments, dignities and show of life, is the same absurdity as for a man to say he is of a meek and forgiving spirit, while he is seeking and revenging quarrels. For to disregard and avoid the pomp and figure and vain ornaments of worldly greatness, is as essential to lowliness of mind as the avoiding of duels and quarrels is essential to meekness and charity. As therefore there is but one way of being charitable as our Saviour was, and that by such outward acts towards our enemies as he showed, so is there but one way of being lowly in heart as he was, and that by living in such a disregard of all vain and worldly distinctions as he lived. Let us not therefore deceive ourselves; let us not fancy that we are truly humble, though living in all the pride and splendor of life. Christ is our pattern and example; he was content to be one person; he did not pretend to impossibilities; to reconcile the pride of life with the lowliness of religion; but renounced the one that he might be a true example of the other. He had a power of working miracles; but to reconcile a humble and lowly heart with the vain ornaments of our persons, the dignities of state and equipage, was a miracle he did not pretend to do. It is only for great masters in the science of virtue, to have this mighty power; we can be humble it seems at less expense than our Saviour was, without supporting ourselves in it by a way of life suitable to it; we can have lowliness in our hearts, with paint and patches upon our faces; we can deck and adorn our persons in the spirit of humility; make all the show that we can in the pride and figure of the world, with christian lowliness in some little corner of our hearts. But suppose now that all this was possible, and that we could preserve an humble and lowly temper in a way of life contrary to it, is it any advantage to a man to be one thing in heart, and another thing in his way of life? Is it any excuse to say that a man is kind and tender in his heart though his life hath a course of contrary actions? Is it not a greater reproach to him that he lives a churlish life with tenderness in his heart? Is he not that servant that shall be beaten with many stripes for sinning against his heart and conscience? Now it is the same thing in the case before us. Are you humble and lowly in your heart? Is it not therefore a greater sin in you not to practice humility and lowliness in your life? If you live contrary to conscience, are you not in a state of greater guilt? Are not lowly actions, a humble state of life, as much the proper exercise of humility, as a charitable life and actions are the proper exercise of charity? If therefore a man be excused for not living a charitable life, because of a supposed charity in his heart; then may you think it excusable to forbear a lowliness of life and actions, because of a pretended humility in your mind. Consider further: Is anything so agreeable to a proud person as to shine and make a figure in the pride of life? Is such a person content with being high in heart and mind? Is he not uneasy till he can add a way of life suitable to it? Till his person, his state, and figure in life appear in a degree of pride suitable to the pride of his heart? Nay can anything be a greater pain to a proud man than to be forced to live in a humble and lowly state of life? Now, if this be true of pride, must not the contrary be as true of humility? Must not humility in an equal degree dispose us to ways that are contrary to the pride of life, and suitable and proper to humility? Must it not be the same absurdity to suppose a man content with humility of heart, without adding a life suitable to it, as to suppose a man content with a secret pride of heart, without seeking such a state of life as is according to it? Nay, is it not the same absurdity to suppose a humble man seeking all the state of a life of pride, as to suppose a proud man desiring only meanness and obscurity, and unable to relish any appearance of pride?43These absurdities are equally manifest, and plain in one case as in the other. So that what way soever we examine this matter, it appears that a humility of mind, that is not a humility of person, of life and action, is but a mere pretense, and as contrary to common sense as it is contrary to the doctrine and example of our Saviour. I shall now leave this subject to the reader's own meditation, with this one further observation. We see the height of our calling; that we are called to follow the example of our Lord and Master; and to go through this world with his spirit and temper. Now nothing is so likely a means to fill us with his spirit and temper as to be frequent in reading the gospels, which contain the history of his life and conversation in the world. We are apt to think we have sufficiently read a book, when we have so read it as to know what it contains: this reading may be sufficient as to many books; but as to the gospels, we are not to think that we have ever read them enough, because we have often read and heard what they contain. There is as much difference between reading and reading, as there is between praying and praying. And as no one prays well but he that is daily and constant in prayer, so no one can read the Scriptures to sufficient advantage, but he that is daily and constant in the reading of them. By thus conversing with our blessed Lord; looking into his actions and manner of life; hearing his divine sayings; his heavenly instructions; his accounts of the terrors of the damned; his descriptions of the glory of the righteous, we should find our hearts formed and disposed to hunger and thirst after righteousness. Happy they who saw the Son of God upon earth converting sinners. And next happy are we who have his discourses, doctrines, actions and miracles, which then converted Jews and Heathens into saints and martyrs, still preserved to fill us with the same heavenly light, and lead us to the same state of glory.—Law. Pilgrims, on! the day is dawning,
Strike your tents and homeward haste;
Sleep not while the blush of morning
Calls you on the desert waste,
Though the way be dark and dreary,
Life's sharp anguish must be borne;
Courage, then, ye faint and weary,
Linger not to weep and mourn. Pilgrims, on! the storm is beating,
Beating wildly on your way:
Tarry not, the time is fleeting,
Shall the storms your foot-steps stay?
Hasten on through joy and sorrow,
Let whatever may betide.
Wait not for the calm to-morrow,
Faithful at thy work abide. Pilgrims, on! though darkness cover
All earth's pathway to the tomb;
Angels o'er thy pathway hover,
'Mid the deep surrounding gloom.
Light effulgent gleams above you
From the throne of glory, where
Bright seraphic ones who love you,
Witness all your grief and care. Pilgrims, on! what though in dangers
Life's eventful course pursue;
Labor on, ye friendless strangers,
Grace will guide you safely through.
What if trials must befall you!
What if fierce temptations rise!
Shall earth's bitter strife appall you,
While contending for the prize? Pilgrims, on! the day is ending--
Life's probation day of woe;
Twilight shades e'en now are blending
With the sunbeam's faintest glow.
Soon the night of death impending,
Shall your toilsome journey end;
Hope, like starlight smiles descending,
Cheers while o'er the grave you bend. Pilgrims, on! there's rest in heaven,
Rest from every anxious care,
Rest in Jesus' smiles, forgiven,
Peaceful and eternal there
O! t'were sweet to toil in sadness,
O! t'were well the cross to bear,
If at last in joy and gladness,
We may rest forever there.—Sel. How to be Rich in Heaven.
If it is prudent to provide for the time to come, how much more so to provide for eternity! While to be rich in this world is the passion of thousands, to be rich in the next be mine. An appetite after earthly grandeur, betrays a mean spirit, and a base soul; but an ambition to be great in heaven, is worthy of an heir of God, of an expectant of glory; for it is to the honor of the supreme Potentate, that all his subjects be nobles, be priests, be kings. In this short life-time is the foundation laid of things of eternal moment, and the wisdom that is from above will teach me to send all my treasures thither. It deserves little or no pity to be poor in this world, but poverty in the other is deplorable beyond the reach of comparison. And yet, according to the capacity of glorified saints, shall that same undiminished fulness be possessed in greater or lesser degree. "How rich died he?" is the speech of fools at the decease of an acquaintance or friend. But none ever die rich but the saints; for, how can that man be said to die rich, when the very moment of his dissolution robs him of his all? "Lay up for yourselves treasures in heaven" is the admonition of the dear Redeemer. Let me, then, lay down an imperfect plan to myself, how to be rich for eternity. 1. Then, pre-supposing that I am in a gracious state, I must have a Christian contempt for the world. No man ever filled his coffers with sand; no monarch ever wore the pebble in his crown; so the soul that lays up its treasures in heaven, will not concern himself with perishing trifles. If my affections are not weaned from the creature, and set on things above, I shall be but poor in the world to come. 2. I must be watchful in all things. The man that is anxious to be rich will not waste a penny; so must I watch mine actions, my thoughts, my words. Again, I must watch for God against all my secret sins, and also to reprove the transgressor. A bold and sincere reproof of sin, is a stroke against the enemies of the King, from which a palm of victory shall spring in the world of glory. I must also speak in commendation of the good land that others may be encouraged to set out for the land of promise. Again, I must watch against carnal sorrow. Should the heir of a crown lament the loss of a feather? What can death do in his family who is the resurrection and the life? It may separate them a little while, but it is only to meet again forever. Worldly riches give their owners joy, but joy in the Lord increases spiritual riches. So I must guard against carnal delight; none of the gay things of time must be objects of affection. It would be mean for a noble personage to be charmed with a stable, who has a palace prepared for him; mean for an heir of God to sit down and feed on the refuse of creation. Again, I must beware of carnal company. These are bankrupts that will spend at my expense, and whatever loss I make by them, yet in their company I shall never be able to add a mite to my celestial treasure. How can I be safe among robbers? They may rob me of a good frame, wound my conscience, and at last leave me with a bleeding heart, which may pain me many days. 3. To grow rich for the world to come, I must study to be heavenly-minded, not by fits and starts, but in one constant, steady, holy frame of spirit. Thus every duty will be my delight; prayer and praise, like my daily food, always pleasant; attendance on the public ordinances like walking in the King's palace garden; reading the Scriptures, like conferring with the dearest friend; and self-examination, like a merchant from a far country, counting over his rich jewels and precious gems, inspecting his gold and silver, that it have the king's stamp, and so be sterling money; that his graces, his duties, his attainments, are approved by scripture and conscience. 4. Holy meditations will mightily augment the spiritual riches. To find God in all things, and at all times, in all places, and in all providences, will enrich my soul for eternity. To find his power in this, his wisdom in that, and his goodness in all, will greatly improve my inquiring, my admiring soul. Meditating much, meditating often, meditating with delight, on him in whom are hid the treasures of wisdom, is a noble way to enrich me for a future world. 5. To be rich in the better country, I must heartily study to approve of all the dispensations of Providence; though not insensible when he frowns, or when he smiles. When the soul of the Christian, with a filial resignation acquiesces in the conduct of his almighty Father, however cross to flesh and blood, and in his unchangeable love, he takes deep root for eternity; while fear and unbelief toss the unstable, like a rolling thing before the whirlwind. It is proper only to children, not to men, to be peevish for toys and trifles; so let the men of this world lament the loss of worldly things but let the heirs of God, the joint-heirs with Christ, rejoice that the treasures of eternity are theirs. 6. To be rich unto God, and for eternity, I must act strong faith on the Rock of ages; for it is from the spoils of battles won by faith, that I amass riches for the invisible world. Faith relying on a reconciled God in all his attributes and perfections, on Jesus in all his offices and relations, on the Holy Ghost in all his graces and operations, must remove mountains of difficulty, pluck up trees of corruption, pull down strong-holds of sin, wrestle against principalities and powers, and be more than conqueror at last, through her all glorious Author and Finisher. 7. I must also redeem time, and improve time; redeem time from this world, and improve it for the world to come. The man of business will be loth to lose a change hour for any trifling amusement; and the soul that would be busy for eternity, should look on every hour as his last hour, and should avoid excess of sloth and slumber. Vain amusements, impertinent employments, are cruel moths of time; and time is to be husbanded, though worlds should be squandered away. As the jeweler deals with gold, so must I with time; he is careful about the filings, and loses nothing; so should I about the smallest divisions of time, the hour, the minute, the moment. It never made a dying person's bed thorny, that, by a bad bargain, he lost such and such a sum; but misspent time has made the dying moments of many dismal beyond expression. 8. To be rich in the world to come, I must have an intense love towards God and heavenly things. The men that love the world, pant after the dust of the world, and spare no pains to be rich in the world. A man will never toil himself to gather what he despises; so, unless I prefer heavenly things to earthly, I shall never seek to fill my treasure with invisible excellencies. "He that loveth silver," says the wise man, "shall not be satisfied with silver; nor he that loveth abundance with increase." But he that loveth God, shall be satisfied with God, and entranced with the exuberant fullness of the covenant. 9. To be rich indeed at last. I must endeavor to maintain communion with God now. To have fellowship with the Father, and with the Son Jesus Christ, in all his divine fullness, his glorious perfections, and his gracious ways, is the most enriching course that I can carry on below. Every moment of divine intercourse would be sinking another sum in the bank of heaven, so that I should be wondrous rich at last. He that quits the Indies for Europe, sends his treasures before him; then, though he be poor at his departure from the one country, yet he is rich on his arrival at the other; so well were it with me, if I could detach my thoughts and meditations, my care and affections, my joy and delight, my hope and expectation, from this perishing world, and center them on that which is to come. Neglect of Biblical Studies.
Is not the dwarfish character of much of the piety that exists, traceable to the neglect to read them; we trust that this, though too common, is not generally chargeable but neglect of their study. Do not too many Christians regard this as something that belongs exclusively to ministers, professors, and at most to Sunday-School teachers? For themselves, they read the plainer parts of the Bible for devotional purposes. They would feel wanting in their duty, if they did not. But to dig below the surface, to pass beyond the first impression of simple passages, to study the scope of whole books, the connections of their several parts, and all those incidental features of the sacred writings, by which its great significance is apprehended—such studies they contentedly leave to scholars and critics. It is for the learned, for clergymen and students, they conceive, that commentaries and books of antiquities, illustrations of Scriptures and of times and lands of the Bible, are primarily written. Common Bible readers need not trouble themselves with such accessory investigations. A greater mistake could not be made. The word of God does not speak with its full power, except to those who strive to understand, that they may follow it. Mere study, with no practical, obedient purpose, is not enough, of itself, to impart true knowledge. But it is necessary to any large attainment in divine things. The better the Bible is understood the more thoroughly it is studied in all its relations the stronger will be our faith in it, the more manifest its divine authority, its wisdom, and its beauty. There is no study more profitable, and none more interesting when rightly pursued. Those who neglect it do not know what they lose. The words of eternal life are made more sweetly familiar to us, when we can transport ourselves to the lands where they were originally uttered, when we can bring before us a vivid picture of the scenes the garb, the accompaniments of those events whose simple history has thrilled so many ages and nations. Then we seem to hear the prophets, as those heard them to whom they were immediately sent, only not with their unbelief. For with those who walked to Emmaus, we can hear Jesus "beginning at Moses," expounding "in all the Scriptures the things concerning himself." We can perceive the face of the land after all changes, the records of human history through all ages, appearing as witnesses for the truth of God. However unsanctified curiosity may deal with it, this accumulating evidence is strengthening to the Christian's faith, stimulating to all his desires after increased conformity to the gospel, and to his hopes founded on those "better promises," which are his richest portion.—Ex.