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Daily Devotionals
Mornings and Evenings with Jesus
Devotional: October 31st

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Morning Devotional

I am not ashamed of the gospel of Christ. - Romans 1:16.

SO far from being ashamed of the gospel, we have every reason to admire it. Christianity is the only religion founded in love and requiring only love in return. As to other religions, they always want the assurance that “God is love.” The heathen only derived their confidence from nature and providence: by observing these they did see something to encourage hope; but then they found other things to excite their fear, and in their guilty minds (for every man is conscious of some guilt) the fear hath more power to operate than the hope. And this will account for it, that in the history of all superstitions we find they have not only been absurd and foolish, but they have always been cruel and bloodthirsty.

Our missionaries from abroad have always told us, among the heathen they have never found any thing like love, real love, or regard to their gods and goddesses. They only dreaded them, and therefore hated them; and this was an advantage in their conversion, that as soon as ever they could be assured of being protected from the resentment of their deities, they would trample them under their feet; they would throw them into the sea, or burn them in dressing their food. No, there is no religion of love but the religion of Christianity. We have reason not only to rejoice in the character but in the influence of Christianity too. This can never be fully appreciated.

The Jewish kings were, in general, very bad men; still, however, they had a little more humanity than the surrounding despots. Therefore it was said by the Syrians that the kings of Israel were merciful kings; because they had revealed religion, and this had produced a degree of humanity and tenderness which others had not. So we see that when religion comes into countries, it operates according to the degree of the truth and spirit in which it is received. We might be ashamed if there were not much more Christianity in Protestantism than Popery: but now compare these religions together, as to the countries in which they have rule; see what a difference there is.

Observe Scotland, and compare it with the state of Ireland. Observe the civil war after the French Revolution, when so many hundreds and thousands, as they fell into each others’ hands, were immediately butchered; and then turn to the time of the civil war here in the time of Charles the First,-not an instance of a private ever being butchered on either side, during the whole war. So it was in the American war: nothing of this was ever practised; none of those who fell into each others’ hand were treated with cruelty, or destroyed. Then, if we go to Spain, and see what they have done, and are doing there to this very hour, and see what a difference there is between Protestantism and Popery.

Is it possible such a religion as the gospel of Christ should ever be received without doing much good? Christianity was not only the power of God unto the salvation of many, but, where it did not operate savingly, yet what advantages did it produce! How it tamed the fierceness of the passions and the savageness of the manners of the heathen! In proportion as persons have imbibed its spirit, and received the truth as it is in Jesus, they have always been distinguished by their humanity, benevolence, and exertions to do good.

As Christians, therefore, we have reason highly to esteem the religion we profess, which comes to us with this proclamation, and with this aim:-“Love is of God, and every one that loveth is born of God.” “Beloved, if God so loved us, we ought also to love one another.”

Evening Devotional

Who, when he came, and had seen the grace of God, was glad. - Acts 11:23.

WE may consider Barnabas as a partaker of this pleasure under three views. First, As a man of piety. Piety regards godliness, fears God, loves God, and is, so to speak, absorbed in the promotion of God’s glory. God’s enemies are the Christian’s enemies; God’s friends are his friends. He is “sorrowful for the solemn assembly,” and the “reproach of it “is his “burden.” On the other hand, when the word of the Lord “has free course and is glorified;” when sinners are converted and believers “walk as becometh the gospel,” then they rejoice. Yes, they must rejoice, if they possess the principle of piety, on God’s behalf, for conversion is to the “Lord for a name, for an everlasting sign that shall not be cut off .” Whenever a man is converted, God has a subject born; here is one in whom he is then glorified.

Secondly, We may view Barnabas as a man of benevolence. As a benevolent man he was pleased when he saw the lame and the maimed healed, the hungry fed, the naked clothed, and the sick recovered. But he knew that the body was as nothing compared to the soul, or time to eternity. What is every other attainment compared with the acquisition of that godliness which “is profitable unto all things, having promise of the life which now is and of that which is to come?” From what enemy can a man be saved like his sins? What salvation can a man obtain like that which he derives from the gospel? and can a benevolent man view this and not rejoice? Besides, every subject of divine grace is not only blessed in himself, but he is made a blessing to others; he becomes then one of those for whom “the wilderness and the solitary place will be glad.” When a man is converted, who can tell what he may become, or what good he may do before his death? Who can tell, if that persecutor going to Damascus is called by divine grace, what he may do by preaching the gospel which he once despised? Who can tell, when that tinker is converted from profligacy, what good he may do by writing works which may edify the world and the church to the end of time? Can a benevolent man look on persons when they become thus blessed, and prove such blessings, and not rejoice?

Thirdly, We may view Barnabas as a minister, who had come here on a preaching tour. Salvation was the very end of his office; it was the design of his labours; it was the answer of his prayers. Barnabas had the Spirit of his functions, and could say, with Paul, “God is my record how greatly I long after you all in the bowels of Jesus Christ.” So will every minister who has the same disposition with Barnabas. He may have his trials-trials in common with men and with Christians, and trials peculiar to himself and to his office-but yet his hands will be strengthened, his heart will be enlivened by such a sight; he will be able to say, “Now we live, if ye stand fast in the Lord, for ye are our glory and joy.”

Fourthly, His pleasure was disinterested. Barnabas could rejoice, though he had not been the means of producing here the grace in which he took so much pleasure. Some cannot rejoice to see things done by others, especially if they do not belong to their own communion, if they cannot pronounce the Shibboleth of their party. How many confine the operations of divine grace to their own people. But if a man has the Spirit of Barnabas, he will be able to say, “Let God choose and employ what instrument he pleases, and let him bless in what instance he chooses, I will follow him and therein rejoice; yea, and I will rejoice.”

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