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And if His greatness be undeniable, His graciousness is not less manifested to them that look for it. They see that He took not on Him the nature of angels, but that He took on Him the seed of Abraham. They learn how it behoved Him in all things to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. And they rejoice in the knowledge, that having their nature, (for He also Himself likewise took part of the same flesh and blood,) He can be touched with the feeling of their infirmities; and in that He Himself hath suffered, being tempted, He is able to succour them that are tempted. Consolation aboundeth for those who keep themselves thus ever " looking unto Jesus."

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Want of “consideration,” alike proceeding from ignorance and productive of ignorance, has been in all ages a crying sin with man. If Jehovah bewails the ingratitude of His ancient people, (Isaiah, i. 2, 3,) He traces it up to this source:

“I have nourished and brought up children,

And they have rebelled against Me:
The ox knoweth his owner,
And the ass his master's crib:
But Israel doth not know,
My people doth not consider.”

Worldliness blunts the sensibilities; and a life of self-indulgence, inevitably, sears the conscience. The harp and the viol, the tabret and pipe, and wine, may

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be in feasts; but if men delight themselves in such things, they show that “they regard not the work of the Lord, neither consider the operation of His hands." The “turning-point” with the prodigal was “when he came to himself;" for he began to consider his father's house and its abundance, and contrasted the condition of its very servants with his own degradation and misery. “I will arise,” he said, “and go to my father, and will say unto him, Father! I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants.'” Thenceforth there is hope for him, “because he considereth.”

Gospel preaching should take for its aim the bringing of sinners to a like conviction, with the further hope of their conversion. Profitable it is for them to “consider their ways,” so that they may be rightly humbled, when they find that in them there dwelleth no good thing. Yet this is not enough. They must be further pointed to the Lamb of God, and intreated to consider” Him—to note His perfections, to admire His goodness, to understand His offices, that they may appreciate His salvation.

All have faculties for The Beautiful; and whatsoever things are lovely in nature or art can command universal admiration; but men, in their apostasy, see no beauty in Jesus, that they should desire Him, until the Spirit be poured upon them from on high. When the Comforter takes of Christ's, and shows it unto them, marvellous is the change. The Saviour is made of God unto them wisdom, and righteous

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ness, and sanctification, and redemption; and as they more and more "consider Him,” fresh glories rise upon their view, until they are ravished with His love. In their estimation, He is become the chiefest among ten thousand; yea, He is altogether lovely. He is all their salvation, and all their desire. Yet they know Him only in part, and see Him through a glass darkly.

How they will “consider Him," when they see Him face to face, in His own heaven of light and joy! As they stand before His throne, and behold thereon the King in His beauty, and see Him as He is, they will feel that the half was not told them concerning Him. Eternity will roll on, with its endless ages, but it cannot exhaust their discoveries of His love. His perfections will more and more grow upon them. His goodness will more and more reveal itself. They shall be abundantly satisfied with the fulness of His house; and He will make them drink of the river of His pleasures.

CHAPTER XIX.

HIGH CHURCH, OR LOW P

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“In Ecclesiâ rectius scapham scapham' dicere ; nec objicere posteris ambigua dicta."

MELANCTHON ad CRANMERUM. 1548.

BLE treatises have been often penned, with a

view to explain Popular Errors. These delu

sions have been shown to proceed, mainly, from ignorance of the simple sciences; from inattention to the phenomena of natural history; and from deception of the senses, whereby cause and effect were curiously confounded together. With ignorance, too, -but ignorance of a different kind-have originated men's innumerable mistakes in Religion. There is the lost knowledge of God, so pathetically set forth by the Apostle Paul, (Ephesians, iv. 17, 18,) when he describes the Gentiles, as walking “in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart.” There is the despised knowledge of

” God, evidenced (according to the same Apostle, 2 Timothy, iv. 3, 4,) by the heady and high-minded, who “will not endure sound doctrine;" and whose judgment is that “they shall turn away their ears ness, and sanctification, and redemption; and as they more and more “consider Him,” fresh glories rise upon their view, until they are ravished with His love. In their estimation, He is become the chiefest among ten thousand; yea, He is altogether lovely He is all their salvation, and all their desire. Yet they know Him only in part, and see Him through a glass darkly.

How they will "consider Him,” when they see Him face to face, in His own heaven of light and joy! As they stand before His throne, and behin thereon the King in His beauty, and see Him as hit is, they will feel that the half was not told them (4.. cerning Him. Eternity will roll on, with its en u ages, but it cannot exhaust their discoveries c. love. His perfections will more and more gros them. His goodness will more and more re self. They shall be abundantly satisfied in fulness of His house; and He will make the of the river of His pleasures.

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