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tion. Fear unnerves: despondence makes us sluggish: and the mourner sitteth alone and keeps silence, like the stricken deer that leaves the herd. But divine consolation enlivens, actuates, and discovers itself; and the language of the happy receiver is; "Come and hear, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, and he was extolled by my tongue." Silence would be enjoined in vain-" If these should hold their peace, the stones would cry out." "We cannot but speak the things that we have seen and heard." Secondly, by qualification. The heart teacheth the lips. They can speak, in dealing with others, more surely, more earnestly, more suitably, more wisely. Having laboured and been heavy laden themselves, they can speak a word in season to him that is weary. Having found relief themselves, they can lead others to the same place of succour. Thirdly, by example. If nothing were said in words, the fact its If would address others; and evince what can be done, in showing what has been done. Here is actual experience. Here are proofs that the Lord does not leave his people comfortless; that he is a very present help in trouble; that his grace is equally free and powerful, that none who seek it shall be disappointed, and none con founded that trust in it. When the Lord's people sustain losses in their endearments, and yet say, The Lord gave and the Lord hath taken away; and blessed be the name of the Lord: when they receive the word in much affliction, with joy of the Holy Ghost: when, though walking in the valley of the shadow of death, they fear no evil, but rejoice in hope of the glory of God; how many thank God and take courage!

JUNE 13.-"Do not my words do good to him that walketh uprightly?". Micah ii. 7.

THEY do evil and injury to many. Thousands will curse for ever the hour they became acquainted with the Scriptures; for they derive from them only an increase of guilt and of condemnation. But this is not the effect of design or of natural tendency in them; for the Bible is intended and adapted to do us good only; but is the accidental result of depravity: and therefore it is confined to those who pervert it, abuse it, neglect it; and thus turn the blessing into a curse. But his words do good to him that walketh uprightly. They do good indeed to others, and are the means of the conversion of sinners. But the prophet is not speaking of what the Scriptures do in bringing us into a religious state, but of the benefit they render us when we are in it. Our Saviour, in the parable of the sower, does not explain how the ground is made good-this he has done in other places; but of the effect of the seed in bringing forth thirty, sixty, or one hundred fold, when falling where it is already goodin distinction from its unprofitableness when uniting with the wayside, and the stony and thorny soil. The author of the origin of the rain is another question; but the Apostle is speaking only of its influence according to the subject imbibing it, when he says, that coming upon the garden it bringeth forth herbs meet for them by whom it is dressed, and receives a blessing from God: but in other places it calls forth weeds, and thorns, and briers, which are nigh

unto cursing, and whose end is to be burned. The Word of God must operate according to the principles and dispositions it finds in us. If it be food, it is nothing to the dead but to the living it is milk for babes, and strong meat for men. If it be a rule, the benefit is only to them that walk by it. And we are never in so suitable a state to be benefited by it as when conscience is awake, and we are sincerely desirous of knowing the will of God, and are resolved to follow it, whatever difficulties may lie in the way. Hence says James, "Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls." And thus Peter also. "Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil-speakings, as new-born babes, desire the sincere milk of the word, that ye may grow thereby if so be ye have tasted that the Lord is gracious."

For are we not to expect that his words will do us good mechanically, that is, without our consciousness or activity; or that they will act in us as physical causes operate in the body, where the concoction of the food, and the circulation of the fluids go on, when we are asleep, as well as when we are awake, being independent of our volitions and thoughts. The Scriptures can only affect us morally, in way of motive, in the exercises of the mind, and in the use of the means which God has appointed. This does not supersede divine influence, but is the way in which it works, and in which alone we are authorized to look for it. If God's words are to do us good, we must read them-we must hear them-we must believe them-we must understand them-we must reflect upon them-we must speak of them-we must pray over them. But what is the benefit they will then do us? It would be endless to describe it. They are profitable unto all things.

They will do us good in a way of information. And for the soul to be without knowledge it is not good. But there is no knowledge like that which is derived from the Scriptures. It is so clear, so full, so important, so blessed-it giveth life to them that have it"When once it enters to the mind, It spreads such light abroad, The meanest souls instruction find, And raise their thoughts to God."

What an advantage, in every duty, in every perplexity, to be able to go to these lively oracles, to learn what God the Lord has to say concerning us; and to hear a voice saying, This is the way, walk ye in it.

They will do us good in a way of excitement. We often grow dull and formal in religion. We have a name that we live, but are dead; or the things that remain are ready to die. But when our souls cleave unto the dust, he quickens us according to his word; and the effect endears it and enables us to remember it: "I will never forget thy precepts; for with them thou hast quickened me." They will do us good in a way of rebuke. If they deal truly with us-and they will never flatter; they will-they must frequently reprove us. And if we are concerned for our real welfare, we shall not esteem them our enemy, because they tell us the truth. We shall cordially say, "Faithful are the wounds of a

friend;" and falling in with their wholesome severity, we shall fall upon our knees and pray, Search me, O God, and know my heart; try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting. How improper is it to limit the benefit of the word to encouragement; and to suppose that we have never a good opportunity, as the phrase is, when we attend upon it unless it comforts us! What a blessing it is to be humbled, to be emptied of self, to see more of our own weakness and vileness, and to cry mightily at the foot of the cross, "God be merciful to me a sinner !"

Not that we undervalue comfort. The joy of the Lord is our strength; and these words he has spoken unto us, that his joy may be in us, and that our joy may be full. They therefore do us good, by inspiring us with everlasting consolation and good hope through grace. They relieve the wearied, oppressed with a sense of grief and unworthiness, by leading them to the Lamb of God, and giving them access with confidence, by the faith of him. They tell us what we are to do with trouble; and they tell us what trouble is to do for us. Ah! says the bereaved and desolate, unless thy law had been my delight, I should have perished in mine affliction. Ah! says the dying, I will fear no evil; thy rod and thy staff they comfort me.

We talk of benefactors! of a Howard; of a Thornton! What good has the Bible done? What millions has it blessed? And in what countless instances has it blessed each of them? How much do I owe it? Bless the Lord, O my soul. Thanks be unto God for his unspeakable gift; and let the whole earth be filled with his glory. Amen, and Amen.

JUNE 14.-" Adam, where art thou?"-Gen. iii. 9.

THE question regards not so much the place as the state in which Adam now was. And it is not to be considered as indicating any proof of ignorance; for who can hide himself from the view of Omniscience? But it implies several things, the result of knowledge.

It is the expression of surprise-"Adam, where art thou?" As if he had said, "Before, when I came thou wert ready to meet me; and my presence was thy delight. What in so short a space of time has produced this change? What have I done to cause this alienation and flight from me?" If this seems an unbecoming representation of God, let it be remembered that he has himself furnished it-"Be astonished, hearers, at this." "What could have been done more to my vineyard that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes ?" He cannot indeed be imposed upon, but he has a right to complain; and speaks according to the equity of the case. "Adam, where art thou?"

It is the language of upbraiding. "Is this the return thou hast made for all the favours with which I have indulged thee? Is this the use thou hast made of the noble faculties with which I have endowed and ennobled thee? Is this thy kindness to thy friend? Is VOL. L 27

this acting the part of a faithful steward towards his proprietor? of a dutiful child towards a good father? of an obedient servant towards the best of masters? Did I envy thy welfare, or wish to abridge thy happiness? I only forbad thee one tree in all the garden; and even this was forbidden for thy trial, and with a view to thy honour and reward."

It is the lamentation of pity. He is not only the just God but the Saviour: he is not only righteous in all his ways, and holy in all his works, but full of compassion and slow to anger. As, when our Lord, condemned by the Pharisees for healing the withered arm on the Sabbath day, looked round about upon his audience" with anger, being grieved for the hardness of their hearts ;" and as, when he looked upon the backsliding Peter, and dissolved him into godly sorrow, there was not only surprise and upbraiding in the glance, but mercy and readiness to forgive: so here, in the voice that addressed Adam, there was not only alarm, but tenderness; not only abhorrence of the crime, but pity for the criminal-"Poor Adam, what hast thou done? What misery hast thou brought upon thyself? I have no pleasure in the death of him that dieth. How shall I give thee up? Adam, where art thou?"

But the question admits of a universal application; and we should bring it home to ourselves; and for three reasons. First, because of the relation there is between Adam and ourselves. There is no other creature with whom we are so intimately and influentially connected. He was the father and the natural head, and he was the representative and the federal head of the whole human race. "By one man's disobedience many were made sinners." "By one man's offence death reigned by one." "In Adam all die." Secondly, because, by personal transgression we bring ourselves into the same state. All sin is the same in its nature and tendency. We sin and expose ourselves to danger-Fear treads on the heels of guilt-Dread produces aversion-And we try to secure ourselves, instead of repairing to his feet, and imploring mercy. In one respect we are worse than Adam. He, after the first act of iniquity, could not look God in the face; while we go on still in our trespasses; often daringly enter his presence, and stand before him in his worship; and seem to defy, rather than endeavour to elude him-So men are hardened through the deceitfulness of sin !-Thirdly, because the inquiry may lead us to examine our state, and apprehend our doom. And what a blessing is it to be apprised of our danger while it is in our power to escape! Would not a man have reason to be thankful, if a person should break his slumber, however pleasing, while sleeping in a house just ready to bury him in the ruins? Conviction of sin may be painful, but it is salutary, it is necessary. Without a consciousness of the disease, a remedy will neither be valued or applied-"They that be whole need not the physician, but they that are sick." It was a blessed cry in the jailer, when he exclaimed, "What must I do to be saved?" It secured the direction and the promise; "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house."

Nothing hinders our full relief as sinners by the Gospel, but our ignorant pride in refusing to submit ourselves to the righteousness ⚫ which is of God. "To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word."

JUNE 15.-"Ye are now returned unto the Shepherd and Bishop of your souls."-1 Peter ii. 25.

FOR they were as sheep going astray-This was their state by nature. But now they are in a state of grace. And two things are observed with regard to it. First, they enter it by a return-Ye are returned. Grace never leaves us as it finds us. It makes us the subjects of a change-not a change from one class of opinions to another, or from one denomination to another-not a change from mere gross vices to moral duties; but a change of mind, of heart, and of life; and which embodies the various representations given of it in the Scriptures. It is a turning from darkness to light, and the power of Satan unto God. It is the renewing of the Holy Ghost. It is a new birth, a new creation. The work, though always essentially the same, differs in various individuals. The means also by which it is produced are not the same in all instances. In general, it is accomplished by the preaching of the word: but sometimes it is effected by reading the Scriptures, by a good book, by pious conversation, by affliction-"Lo! all these things worketh God oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living."

But let us never suppose that the return is owing to himself. It is supposed the Apostle designed to express this by the form of his expression. It is in the passive voice-not ye-returned, but ye are returned-that is, as if he had said, ye have been caused to return. We would not however found a doctrine of such importance on a mere grammaticism. The truth is expressly asserted. 'Not by works of righteousness which we have done, but according to his mercy he saved us." "For by grace are ye saved, through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

Secondly, this return brings them to Christ-"Ye are returned to the Shepherd and Bishop of your souls." He is the personage spoken of; and how well does he deserve the titles-But observe, the grand thing in religion is our being brought to Christ. Therefore, he himself said, "Come unto me." "Every man therefore that hath heard and learned of the Father cometh unto me.' "" As it pleased the Father that in him should all fulness dwell, " to him," it is said, "shall men come." "To him shall the gathering of the people be." It is with him we have to do immediately in the concerns of the soul. We want a mediator between God and us; but we want no mediator between Christ and us-To him we must come as we are. "In the Lord have I righteousness and strength."

Christians! what gratitude becomes you! Ye were darkness, but now are ye light in the Lord. Ye were in bondage, but are now in the glorious liberty of the sons of God. Ye were destitute of all spiritual good, but are now blessed with all spiritual blessings. How should your obligation to such infinite goodness be discharged? By a few languid emotions? or formal acknowledgments? A soul redeemed demands a life of praise.

Christians! what confidence, what joy becomes you! All hail, ye highly favoured of the Lord-"Ye were as sheep going astra

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