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our blessedness comes not elsewhere, than that God vouchsafeth to reckon us in his flock. Besides, then is the office of shepherd attributed with due and rightful honor unto God, when we are persuaded that his providence alone is enough for us. For as they are empty and hungry, even in most abundance, who have not God for their shepherd; so are we well assured that they whom he taketh charge of, shall want nothing to the full abundance of all good things. And therefore David says he is afraid of no want, because God feedeth him.

JANUARY 14.

For we are his workmanship.-Eph. ii. 10.

BAXTER.

THE great and continued impress of God's power, is that which, together with his wisdom and love, is made and shown in the conversion of men's souls to God by Christ. You may here first consider the numbers which were suddenly converted by the preaching of the apostles at the first. And in how little time there were churches planted abroad in the world. And then, how the Roman empire was brought in, and subdued to Christ, and crowns and sceptres resigned to him; and all this according to his own prediction, that when he was lifted up, he would draw all men to him; and according to the predictions of his prophets. But that which I would especially open is the power which is manifested in the work of the Spirit on the souls of men, both then and to this day.

To observe how God makes men believers, and by believing sanctifies their hearts and lives, is a great motive to further our own believing. Consider the work, 1. As it is in itself; 2. As it is opposed by all its enemies; and you may see that it is the work of God: and that believers are his workmanship.

1. As the goodness, so also the greatness of it, is God's own image. It is the raising up of our stupid faculties to be lively and active to those holy uses, to which they had become as dead by sin. To cause in an unlearned person, a firmer and more distinct belief of the unseen world, than the most learned philosophers can attain to by all their natural contemplations; to bring up a soul to place its happiness on things so high and far from sense! To cause him who naturally is imprisoned in selfishness,

to deny himself, and devote himself entirely to God; to love him, to trust him, and to live to him! To raise an earthly mind to heaven, that our business and hope may be daily there! To overcome our pride and sensuality, and bring our senses in subjection unto reason, and to keep a holy government in our thoughts, and over our passions, words, and deeds, and to live in continual preparation for death, as the only time of our true felicity; and to suffer any loss or pain for the safe accomplishment of this! All this is the work of the power of God.

2. Which will the more appear when we consider what is done against it within us and without us; what privative and positive averseness we have to it, till God do send down that life, and light, and love into our souls, which is indeed his image! How violently our fleshly sense and appetite strive against the restraints of God, and would hurry us contrary to the motions of his grace! How importunately Satan joins with his suggestions! What baits the world doth still set before us, to divert us, and pervert us! And how many instruments of its flattery or its cruelty are still at work, to stop us, or to turn us back; to invite our affections down to earth, and insnare them to some deluding vanity, or to distract us in our heavenly design, or to affright or discourage us from the holy way.

And if we think this an easy work, because it is also reasonable, do but observe how hardly it goeth on, till the power of God by grace accomplish it! What a deal of pains may the best and wisest parents take with a graceless child, and all in vain! What labors the worthiest ministers lose on graceless people! and how blind, and dead, and senseless a thing the graceless heart is to any thing that is holy, even when reason itself can not gainsay it!

us;

We are God's workmanship, let us adore the grace that saves let us constantly depend on the gracious power that keeps us.

Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the color of a beryl: and they four had one likeness and their appearance and their work was as it were a wheel in the middle of a wheel.—Ezek. i. 15, 16.

THE blessed prophet Ezekiel having seen a vision from God, full of glory, made a revelation of it, and committed it to writing; a vision full of mysteries, surpassing utterance. For he saw in a plain the chariot of the cherubim, four spiritual living creatures; each of which had four distinct faces: one the face of a lion, another that of an eagle, the third of an ox, and the last the face of a man. To every face there were wings, so that there were no hinder parts to any of them, nor any thing behind at all. Their necks were full of eyes, and their bellies in like manner were thick set with eyes; neither was there any one part about them at all free from eyes. There were also wheels to every face, a wheel within a wheel. And the Spirit was in the wheels. And he saw as it were the likeness of a man, and under his feet as it were a work of sapphire. And the chariot bore the cherubim, and the living creatures the Lord that sat upon them. Whithersoever they would, it was straight forward. And he saw under each cherub as it were the hand of a man supporting and carrying.

And this that the prophet saw, was true and certain. But the thing it signified, or shadowed forth beforehand, was a matter mysterious and divine, that very mystery which had been hid from ages and generations, but was made manifest at the appearing of Christ. For the mystery which he saw, was that of the human soul as she was hereafter to receive her Lord, and become herself the very throne of his glory. For the soul that is thought worthy to partake of the spirit of his light, and is ir radiated by the beauty of his ineffable glory, (he having by that Spirit prepared her for his own seat and habitation,) becomes all light, all face, and all eye: neither is there any one part in her but what is full of these spiritual eyes of light; that is, there is no part in her darkened: but she is entirely wrought into light and spirit, and is all over full of eyes, having no hinder part, or any thing behind; but appears to be altogether face, by reason

of the inexpressible beauty of the glory of the light of Christ, that rides and sits upon her.

And as the sun is altogether of one likeness, without any hinder part or defect, but is all throughout bedecked with light, without the least variety of part; or as the light is all over of an exact likeness with itself, and admits no distinction of first or last so the soul that is thoroughly illuminated by the inexpressible beauty of the glory of the light of the face of Christ, and partakes of the Holy Spirit in perfection, and is thought worthy to become the mansion and the throne of God, becomes all eye, all light, and all face, and all glory, and all spirit; Christ himself who governs and drives, and carries and supports her, thus preparing her, and thus gracing and adorning her with spiritual beauty. For "the hand," saith the prophet, " of a man was under the cherub;" because he it is that rideth in her and directs her way.

But another way it is applied to the church in heaven. And as it is said that the living creatures were exceeding high, full of eyes, and that it was impossible for any one to comprehend the number of the eyes, or the height; and as to behold and wonder at the stars in heaven was given to all men, but to know or comprehend the number of them was not given; so may I affirm also of the church in heaven, that to enter in and enjoy it, is granted to all that will but strive; but to know and comprehend the exact number there, is reserved for God alone.

The rider therefore is carried about in this chariot, and throne of living creatures that are all eye, or, in other words, by every particular soul that is once become his throne or seat, and is perfect eye and light, he having placed himself thereon, and governing it with the reins of the Spirit, and directing her in the way, as he sees best. For as the spiritual living creatures went not whither they were willing of themselves, but at the discretion and pleasure of him that sat upon them, and directed the way; thus also does the same person hold the reins, drive and conduct the soul by his Spirit. Thus do they take their course even in heaven, not when they please, or as they are inclined themselves. And when this body is thrown off, he still manages the reins, and orders every motion of the soul in wisdom. And again, whenever he pleaseth, he cometh into the body, and into the thoughts of the heart; and when he pleases, into the ends of

the earth, and discovers to her mysteries without a vail. O the noble and good, and only true Charioteer! Thus too shall our very bodies be honored in the resurrection, the soul being thus glorified, and mixing with the Spirit in this present life. But the soul which still lives in the darkness of sin, belongs not to the body of light; but is indeed the body of darkness, and still sides with the faction of darkness. They only that have the life of light, that is, the power of the Holy Ghost, belong to the light. The soul in itself is a creature intellectual, and beautiful, and great, and wonderful, and a noble likeness and image of God. And it was through the transgression, that the affections of darkness gained entrance into it.

It remains, then, that whatsoever the soul mixes with, the same is it united to in every motion of the will. If therefore it has the light of God in itself, and liveth therein, it belongs to the light of rest; or if it has the darkness of sin, it inherits condemnation. But the soul that is desirous to live with God, in rest and light eternal, ought to come to Christ the true high-priest, to be slain and become dead to the world, and to its former life of darkness, and be removed to another life altogether divine.

As a person that is dead in a city, neither hears the voice of them that inhabit it, nor any sounds whatever; but is disposed of in some other place, where no voices and cries of that city come; so the soul, after it is once slain and dead in that city of corrupt affections, where it lives at present and converses, hears no more within itself the clamor and bustle of the spirits of darkness; but is translated into the city of goodness and peace, into the city of the light of the Godhead, and there it lives and hears, and there it is wholly taken up, and talks, and reasons, and there does it work the works that are spiritual, and worthy of God.

Let us therefore pray that we may be slain by his power, and become dead to the world of wickedness, of darkness, and receive the life of the heavenly Spirit, and be translated from the evil state of darkness into the light of Christ, and be refreshed in life to all ages.