thanksgivings, that while the care is incumbent on others, of watching over the public peace and safety, he may sit still, and converse with God and his own more sedate thoughts. How secure is he in this, that infinite wisdom governs the world! that all things shall be disposed the best way, to the best and most valuable ends! that an afflicted state shall never befall unto good men, but when it is fittest and most conducible it should do so! that the prosperity carnal appetite covets, is never denied them but when it would be pernicious! How calm is he in the midst of external troubles! how placid and serene a spirit inhabits his peaceful breast! When all things are shaken round about him, he is not shaken. He bears all sorts of troubles, but creates none to others, nor is disturbed by any himself. But they that delight to see this world rolling or fixed, as they most serve their private purposes, and have a perpetual quarrel with it, while it looks not kindly on them; their life is bound up with it, and their pretences to another are but the languid, faint notions of what they never heartily believe or desire. Upon the whole. matter, nothing is more agreeable to the expectants of the great things of a better world, than a steady restraint and moderation of their passions toward things without them; that is, all the several sorts of external objects and affairs, that so variously invite and tempt our observation and regard in this our present world.

"Is there a thing beneath the sun

That strives with thee my heart to share?
Ah, tear it thence, and reign alone,

The Lord of every motion there!

Then shall my heart from earth be free,
When it hath found repose in thee."

APRIL 10.

CHRYSOSTOM.

And we beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth.-John i. 14.

THE Evangelist having brought together all these things, the marvels in our bodies, in our souls, in the elements of our faith, the commandments, those gifts ineffable and higher than the heavens, the laws, the polity, the persuasion, the future

promises, his sufferings, uttered that voice so wonderful and full of exalted doctrine, saying, We beheld his glory, the glory as of the Only-Begotten of the Father, full of grace and truth.

For we admire him not only on account of the miracles, but also by reason of the sufferings; as that he was nailed upon the cross, that he was scourged, that he was buffeted, that he was spit upon, that he received blows on the cheek from those to whom he had done good. For even of those very things which seem to be shameful, it is proper to repeat the same expression, since he himself called that action,-his crucifixion-" glory." For what then took place was proof not only of kindness and love, but also of unspeakable power. At that time death was abolished, the curse was loosed, devils were ashamed and led in triumph and made a show of, and the handwriting of our sins was nailed to the cross. And then, since these wonders were doing invisibly, others took place visibly, showing that he was of a truth the Only-Begotten Son of God, the Lord of all creation. For while yet that blessed body hung upon the tree, the sun turned away his rays, the whole earth was troubled and became dark, the graves were opened, the ground quaked, and an innumerable multitude of dead leaped forth, and went into the city. And while the stones of his tomb were fastened upon the vault, and the seals were yet upon them, the Dead arose, the Crucified, the nail-pierced One, and having filled his eleven disciples with his mighty power, he sent them to men throughout all the world, to be the common healers of all their kind, to correct their way of living, to spread through every part of the earth the knowledge of their heavenly doctrines, to break down the tyranny of devils, to teach those great and ineffable blessings, to bring to us the glad tidings of the soul's immortality, and the eternal life of the body, and rewards which are beyond conception, and shall never have an end. These things then, and yet more than these, the blessed Evangelist having in mind, things which though he knew, he was not able to write, because the world could not have contained them, for if all things should be written every one, I suppose that even the world itself could not contain the books that should be written—reflecting therefore on all these, he cries out, We beheld his glory, the glory as of the Only-Begotten of the Father, full of grace and truth.

It behooves therefore those who have been deemed worthy to

see and to hear such things, and who have enjoyed so great a gift, to display also a life worthy of the doctrines, that they may enjoy also the good things which are laid up there. For our Lord Jesus Christ came, not only that we might behold his glory here, but also that which shall be. For therefore he saith, I will that these also be with me where I am, that they may behold my glory. Now if the glory here was so bright and splendid, what can one say of that which shall be? for it shall appear not on this corruptible earth, nor while we are in perishable bodies, but in a creation which is imperishable, and waxes not old, and with such brightness as it is not possible even to represent in words. O blessed, thrice blessed, yea many times so, they who are deemed worthy to be beholders of that glory! It is concerning this that the prophet says, Let the unrighteous be taken away, that he behold not the glory of the Lord. God grant that not one of us be taken away nor excluded ever from beholding it. For if we shall not hereafter enjoy it, then it is time to say of ourselves, Good were it for us, if we had never been born. For why do we live and breathe? What are we, if we fail of that spectacle, if no one grant us then to behold our Lord? If those who see not the light of the sun endure a life more bitter than any death, what is it likely that they who are deprived of that light must suffer? For in the one case the loss is confined to this one privation; but in the other it does not rest here, but now we must look also for other vengeance; for he who beholds not that light must not only be led into darkness, but must be burned continually, and waste away, and gnash his teeth, and suffer ten thousand other dreadful things. Let us then not permit ourselves by making this brief time a time of carelessness and remissness, to fall into everlasting punishment, but let us watch and be sober, let us do all things, and make it all our business to attain to that felicity, and to keep far from that river of fire, which rushes with a loud roaring before the terrible judgment seat. Revolving these things, then, and reflecting upon them continually, let us cleanse our life and make it lustrous, that we may see the Lord with boldness, and obtain the promised good things; through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory for ever and ever. Amen.

Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the Divine nature.—2 Peter i. 4.

WE observe, that the value of the promises of the gospel is especially displayed by their connection with this end-that "you might be partakers of the Divine nature.”

To raise men to this state is matter of promise, and therefore of grace. We might have been left to the sin and degradation we had sought. And the promises thus given to us, all of them, suppose the covenant of grace. That covenant is a voluntary engagement on the part of God, founded in the atoning sacrifice of his Son, and by that sacrifice likewise ratified. The moment we embrace it by faith, it stands sure as to ourselves, and all its promises are our own. And when we consider their great design, to make us partakers of the Divine nature, how clearly and brightly does this display their value! They appear to us of unspeakable value; "exceeding great and precious."

1. They are so in respect of the honor which this great attainment puts on man. Think of every thing called honor which excludes this. You give a man wealth, and power, and a name; and his heart is the corrupt seat of evils which will make all that he possesses a curse and a shame to him. Belshazzar sports in his splendid hall among his fawning courtiers; and the hand of God writes in blazing characters before him, "Thou art weighed in the balance, and art found wanting." The true honor of man is in that which makes him here the object of the Divine approbation and favor, and hereafter of open acknowledgment. Among the true servants of God, all the aspiring children of ambition will desire to stand at last, their too tardy judgment at length confessing that all beside this was but dust, and lighter than vanity itself.

2. Consider this value in respect to interest. What is the real interest of man, but the attainment of the favor and image of God? It is not often that even our outward interests are disjoined from piety. Sometimes it may be so, but ordinarily, in our respective stations, godliness is indeed profitable to all things. It increases our happiness, and saves from many distresses. But even were it not so, how is it that interest is to be estimated? Do we say that that which is profitable for one day

is more valuable than that which is profitable for our whole life? Take this, then, as your rule. Our life is but for a moment, our whole being is eternal; and if we are partakers of the Divine rature, then are our eternal interests secured. As without holiness no man shall see the Lord, so the holy man shall ascend the hill of the Lord, and dwell in his holy place.

3. Consider this value in respect of peace. There can be no peace to the wicked. Evil brings its own punishment with it in the disquietude which it occasions. "Can a man take fire in his bosom, and not be burned?" But the peace which is enjoyed when we are partakers of the Divine nature is peace of conscience, we know that God is reconciled to us; peace, as the result of the subjugation of disturbing appetites and passions; peace, as to the fruit of the conscious presence of God, and the testimony that we please him; peace, as the effect of calm, satisfied dependence on God, to whom we commit our way, and on whom our mind is stayed; a peace, this, which flows from the high and exhaustless fountain, remaining with us when other sources are dried up, and can yield us no supply.

4. Consider this value in respect of usefulness. Knowledge is a powerful instrument of God, when prompted by benevolence, and sustained by consistency of character. And where there is participation of the Divine nature, there we find all these elements of usefulness, knowledge, holiness, and love.

5. And, lastly, consider this value in reference to hope. Here alone is found true hope, the good hope through grace, the expectation of the righteous which shall not be cut off. Nor is this the hope of mere safety. It refers to the continual, eternal increase of the good which we enjoy. Finite can never become infinite; and, therefore, a perpetual advancement in knowledge, holiness, and love, is spread before us.

Recollect that you must thus partake of the Divine nature; or you can never have fellowship with God here or hereafter. "How can two walk together unless they be agreed?"

Recollect, these promises are to all who seek their accomplishment with their whole heart. God is faithful; nor can his word fall unfulfilled to the earth. And these promises are addressed to us in all their fullness. They show us that good, and perfect, and acceptable will which we are all called to prove, to experience for ourselves.