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son in which he will appear to our joy will display his glory, and draw forth our praise. In the mean time let our minds be kept in perfect peace, being stayed upon God; and let us remember, if things are gloomy and discouraging, that the lower the ebb of the tide, the nearer the flow. It is often darkest just before the break of day. "IN THE MOUNT IT SHALL BE SEEN."

AUGUST 2.-"I will consider in my dwelling-place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest."-Isaiah xviii. 4.

PREACHERS Should be very sparing of their animadversions on the translation of the Scriptures in common use; not only because they tend to shake confidence and awaken suspicions in their hearers, but because they are generally needless. It is not illiteracy that commends the present version; the ablest scholars are the most satisfied with it upon the whole. Yet while the original is divine, the rendering is human; and therefore we need not wonder if an occasional alteration is necessary. This is peculiarly the case where the sense is very obscure or even imperceptible without it.

If the words as they now stand in the text remain, his "dwellingplace" is heaven, and the meaning is, that he would there consider how to succour and bless his people, for he careth for them: but a word must be supplied to show the import-"I will consider in my dwelling-place" how I can prove "like a clear heat upon herbs, and like a cloud of dew in the heat of harvest." But the margin, and Lowth, and every modern expositor make his "dwelling-place" not the place of his consideration, but the object; and read, "I will regard my dwelling-place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest." Now what his dwelling-place was we can easily determine. It was Zion-"Whose dwelling is in Zion." "This is my rest for ever, here will I dwell, for I have desired it." And Watts has well added

"The God of Jacob chose the hill

Of Zion for his ancient rest;

And Zion is his dwelling still,

And his concern for regard for the other. two images.

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His Church is with his presence blest."

the welfare of the one is far surpassed by his And how is this regard exercised? Here are

First, like a clear heat upon herbs." The margin again says, "Like a clear heat after rain," and I wish, says the excellent translator of Isaiah, who has adopted it, that there was better evidence in support of it. The reason is, that he probably feared, as others in reading it may fear, that "a clear heat upon herbs" would be rather unfavourable, and cause them to droop if not to die. And this would be the case in some instances; but not in all; and it is enough for a metaphor to have one just and strong resemblance. Read the dying words of David; "And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain." Now after rain, "the clear shining," or "a clear heat upon herbs" would produce immediately fresh vigour and shootings. Even in our own climate the effect upon the grass and plants is soon visible; but in

the east the influence is much more sudden and surprising, and the beholders can almost see the herbage thrive and flourish. Thus the Lord can quicken his people in his ways, and strengthen in them the things that remain and are ready to die. And when after the softening comes the sunshine, they grow in grace and in the knowledge of their Lord and Saviour. Their faith groweth exceedingly, and the charity of every one of them towards each other aboundeth. They bear much fruit. Thus we read of "increasing with all the increase of God"-This figure therefore expresses growth and fertility.

But the second holds forth refreshment, seasonable refreshment; "like a cloud of dew in the heat of harvest." How cooling, useful, welcome, delightful such an appearance is, ask the labourer in the field, in the eastern field, bearing the burden and heat of the day. God, as the God of all comfort, realizes the truth and force of this image in the experience of his tried followers-First, in their spiritual exercises and depressions arising from the assaults of temptation, a sense of their unworthiness and imperfections, and fears concerning their safety and perseverance. And, secondly, in their outward afflictions. These may be many; and if our strength is small, we shall faint in the day of adversity. But when we cry, he answers us, and strengthens us with strength in our souls. He gives us a little reviving in our bondage; and in the multitude of our thoughts within us his comforts delight our souls. He is able and engaged to comfort us in all our tribulation. By the supply of the Spirit of Jesus Christ; by his word; by his ordinances; by the preaching of a minister; by the conversation of a friend; by a letter, a book, a particular occurrence of Providence, a time of refreshing may come from the presence of the Lord-and a cloud of dew be furnished in the heat of harvest.

Such is the God of love to his people. Are his consolations small with us? O that we were better acquainted with his perfections, his covenant, his promises, and the joy of his salvation!-Let creatures help out our meditations of him. We lose much in not using nature as a handmaid to grace. Let us aid our faith even by our senses. What a state will that be where God will be all in all!

AUGUST 3.-"I said, Lord, be merciful unto me: heal my soul; for I have sinned against thee."-Psalm xli. 4.

THIS is an excellent prayer. The man that utters it confesses that he is a sinner: "I have sinned against thee." "If we say we have not sinned, we make God a liar, and his word is not in us;" and the reason is, because his word declares that "all have sinned, and come short of the glory of God." Sin is the transgression of the law; and to judge of the one we must understand the other. By the law therefore is the knowledge of sin: and when the commandment comes in its purity and spirituality, and we see that it extends to the heart as well as to the life, to the motive as well as to the action; when we see that desire is adultery, and anger murder; sin revives; forgotten offences are remembered; and a thousand transgressions and aggravations are discovered of which we had no apprehension before. The conviction of our sinfulness may commence

with some one gross sin first striking the conscience: but we are soon led on from one iniquity to another. From the more gross we pass to the more refined; and from the streams we ascend to the fountain-till we find the heart, and see that this is deceitful above all things, and desperately wicked. But the greatest sin of which we are convinced is unbelief-" He shall convince the world of sin, because they believe not on me." "He is despised and rejected of men-and of me! I have trampled under foot the Son of God, who loved me, and gave himself for me. O let me look upon him whom I have pierced, and mourn for him"

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He also considers sin as the disease of the soul. "Heal my soul; for I have sinned against thee." Sin affects the soul as disease affects the body. In bodily disease the parts of the system do not properly and freely perform their office; there is always some obstruction or derangement; and therefore the man is said to be disordered. It is the same in the sinner; the powers and functions of the soul are injured and interrupted. Does disease deprive the body of beauty, and appetite, and freedom, and strength? So does sin the soul. Does disease tend to the death of the body? Sin issues in the death of the soul. But the death of the one is temporal; while the death of the other is eternal. Who can tell the import of eternal death? It is a fearful thing to fall into the hands of the living God. Yet the result is no more dreadful than it is certainThe soul that sinneth it shall die. The end of those things is death. He also views God as the only physician-Therefore to him he applies: Lord-heal my soul; for I have sinned against thee." This disease, like the leprosy under the law, is inaccessible to human remedies. We cannot heal our own soul. Creatures cannot heal us. The sooner we have this persuasion the better. All other physicians to whom we may apply, though they may cost us much, will be found physicians of no value. But he comes forward and says, "I am the Lord that healeth thee." How? How does he heal the soul meritoriously? By the sufferings and death of his own Son: "by whose stripes we are healed." How does he heal it efficiently? By the influence of his Spirit: "we are saved by the washing of regeneration, and by the renewing of the Holy Ghost." He does not cure like an empiric who only strikes in the disorder, checking the effects and retaining the cause, soothing the pain and undermining the patient-if any man be in Christ, he is a new creature. His very dispositions are changed. He is not only restrained from sin, but mortified to it. And how can he who is dead to sin live any longer therein? How does he heal the soul instrumentally? By his word; by preaching; by the ordinances of religion; by the dispensations of his providence. Afflictions, though the effects of sin, are the fruits to take away sin. The sufferings of the Christian are not penal inflictions, but fatherly chastisements -or, to keep to the metaphor, they are medicinal applications, and, like other medicines, we are to judge of them not by the unpalatableness of the taste, but the sanativeness of the operation.

He is also pursuaded that nothing but mercy in God will induce him to undertake the cure: "I said, Lord, be merciful unto me: heal my soul; for I have sinned against thee." Here is the only source of our hope. We have no claims upon him, even for his pity. We

are not only miserable, but criminal; and as children of disobedience, we lie entirely at his mercy. It is for this to determine whether we shall die or live. To this therefore our recovery must be ascribed, and to this the Scripture always ascribes it-"according to his mercy he saved us." And in this case we read of his abundant mercy; and of his being rich in mercy.

Indeed the mercy he displays in our recovery is not only real, but pre-eminent. In nature and providence his mercies are new every morning. It is mercy that feeds us and clothes us; it is mercy that refreshes us in our sleep, and comforts us in our friends. But the salvation of the soul is the mercy of mercies!

AUGUST 4.-"I will remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar."-Psalm xlii. 6.

THERE are two ways of understanding this; each of them instructive and profitable; and both of them perhaps included in the full import of the words-For what, says Bishop Horne, we call the different senses of a Scripture are often but the different parts of the complete sense, which, being unable to take in at one view, we are compelled to survey successively and separately.

It may be considered as an expression of determined remembrance of God should he ever be found in such places and conditions. Believers can suppose the worst, and yet hope for the best; for they have a resource which can meet even every possible exigency. Hence the prophet could say: "Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation." The Church did the same, in the words to which Luther was so attached: for when the less courageous Melancthon was ready to sink at any unfavourable appearances or reports, "Come," would he say, "Come, brother, let us sing the forty-sixth psalm, and let Rome and hell do their worst:" "God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea." So David imagined scenes which would have appalled others, and yet could maintain his faith and hope in God-" Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me, thy rod and thy staff, they comfort me." "From the ends of the earth will I ery unto thee, when my heart is overwhelmed." "I will remember thee from the land of Jordan, and from the Hermonites, from the hill Mizar"-as if he should say, "If I am exiled from my palace, and the sanctuary; if my enemies drive me eastward, or southward, or in any other direction, no distance can exclude me from access to thee: wherever I am I will think of thee, and be encouraged." It is then a resolution to exercise confidence in God, in present difficulties, distresses, and dangers, whatever they may be.

But the language may be considered as an expression of encouragement derived from reflection. He had been in these situations and circumstances; and had experienced in them displays of divine

providence and grace. What these were he does not mention; but they would always in review strengthen his trust in God. It is therefore much the same as he resolves in another psalm: "This is my infirmity: but I will remember the years of the right hand of the Most High. I will remember the works of the Lord: surely I will remember thy wonders of old."

This shows the advantage of years. The old Christian has not a better God than the younger one; but he has had better opportunities of knowing him; and they that know his Name will put their trust in him. And we see what is our duty and privilege with regard to God's dealings with us; it is, to observe them and treasure them up in our minds: for they are designed not only for present relief, but for future improvement; that when we meet with new trials our confidence may spring forth afresh at the recollection of former mercies. "Because thou hast been my help, therefore in the shadow of thy wings will I rejoice."

We know a good deal of the geography of the land of Judea. We can find the land of Jordan, and of the Hermonites; but what or where was this hill Mizar? The word, as you see in the margin, signifies "the little hill:" and it would have been better so to have translated it. It seems to have been a spot rendered very dear to David, by the occurrence of something very interesting and encouraging there.. I have been always led to conjecture that it was the place in which he had been so wonderfully saved from the lion and the bear. He was then a shepherd. Suppose him some clear starry night watching over his flock. While leaning on the edge of the fold, he looks and sees a bear creeping round the base of the hill : suppose him on another evening attending late his fleecy charge; and as soon as he had laid down his harp he heard a lion growling as he issued from a neighbouring wood: and in each instance he had thrown himself upon the foe, and slain him, and rescued the lamb that he had seized! what an impression would this have made upon his imagination; and how could he ever have recurred to it without gratitude and confidence! If there be probability in this conjecture, his language will be much the same as his avowal to Saul when going to engage Goliath.

All places are the same to God, but they are different to us. If we were going over the land of Judea, and imagined that one spot of the ground was intrinsically holier than another, it would be superstitious: but what could be thought of us if we did not peculiarly feel as we stood in Bethlehem where Jesus was born, or on Calvary where he died? What an interest must individuals feel in particular places! How awful to a murderer must be the spot where his brother's blood is still crying unto God from the ground! How affecting to a soldier must be the field of battle where he was exercised with the intensest anxieties that were ever felt! We have read of an Irishman who, when oppressed with a sense of his guilt and danger, entered a wood, and earnestly prayed under a tree, till he obtained a hope of deliverance. Some time after, meeting with a poor creature distressed in the same way, he pressed him to go with him to the same spot. It was not the place but the exercise that had procured for him the relief; but the force of the association could be easily accounted for, especially on a rude and ignorant mind.

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