tors they had twenty-fold more in their hands when they left off than they began with; yet when they were in the boat, they began to despond, because they had but one loaf! And has not this been still more the case with us? Are we not always limiting the Holy One of Israel, and ready to say, "There is no hope," especially when the usual expedients fail us? But we should remember that nothing is too hard for the Lord; and that if he does not find a way for our release or relief, he can furnish one. Our extremity is his opportunity. He does not prevent darkness; but to the upright there ariseth light in the darkness: and it is often darkest before break of day. He turneth the shadow of death into the morning. He loves to appear to our joy, when all prospect that we should be saved is taken away. Let us remember that what is impossible to us is easy to him. Who ordered the fish to bring Peter the tribute money? Who multiplied the widow's oil and meal? Who brought Elijah bread and meat in the morning and in the evening? Who turned the rock into a standing water, the flint into a fountain of waters?

It will readily be conceded that we are not to look for miracles now. But we are to look for him who performed them, who is a very present help in trouble, whose hand is not shortened that it cannot save, and whose ear is not heavy that it cannot hear. He has said, and the Scripture cannot be broken, "Thy bread shall be given thee, and thy water shall be sure;" and "they that seek the Lord shall not want any good thing."

But his work is perfect, his ways are judgment. We do many things to accomplish one purpose; he accomplishes many purposes by one thing. This interposition therefore not only displays the Providential care of God, and teaches us to trust in him in all difficulties and exigences; but it also furnishes an emblem of the Saviour's grace. We love not the spiritualizers of the Scripture. They give it meanings which it never had, finding facts in figures and figures in facts, just as it serves their vain fancies, till sober-minded people are tempted to think that it has no certain and fixed sense in it. But here we follow our inspired guide-" And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them and that Rock was Christ."

JUNE 21.-"And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ."-1 Cor.

x. 4.

How was that Rock Christ? Not really, but typically. How was it a spiritual Rock? Not by substance, but by signification; not by its quality, but by its use. We should not press a metaphor beyond its lawful bounds. But the analogy in the case before us holds

With regard to the Rock itself. A rock is remarkable for its solidity, strength, duration, support, shelter, and shade; and so it is a just and striking emblem of Christ, who is so often expressed by the name. It holds also

With regard to the striking. The Rock was smitten; and Christ once suffered, the just for the unjust. The Rock was smitten

publicly in the sight of the elders and of the people; and Christ suffered at Jerusalem in the presence of a similar multitude. The rock was smitten by Moses; and the law, of which he is the representative, inflicted the death of Christ: he redeemed us from the curse of the law, having been made a curse for us. Till the rock was thus smitten it yielded no supplies; and Christ being made perfect through suffering, became the author of eternal salvation to all that obey him. Who could have expected that the smiting of a rock would have furnished a flood of living waters? It was the Lord's doing, and is marvellous in our eyes. And Christ crucified was to the Jews a stumbling-block, and to the Greeks foolishness; but to them which are called, both Jews and Greeks, Christ, the power of God, and the wisdom of God. The foolishness of God is wiser than men, and the weakness of God is stronger than menWhich things the angels desire to look into. It also holds

With regard to the streams. What did these serve to express? The blood of Jesus which " is drink indeed”—The doctrines of the Gospel, whose tidings to the distressed conscience are like cold water to a thirsty soul, and afford a refreshment and satisfaction which no philosophy can furnish-The influences of the Holy Ghost, according to the promise, "I will pour water upon him that is thirsty; and floods upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thine offspring:" and the invitation, "If any man thirst, let him come unto me, and drink-This spake he of the Spirit, which they that believe on him should receive."

for

One circumstance must not be overlooked. The streams not only relieved their present wants, but secured them future supplies; it was in these, the rock followed them in their journeys, so that they were constantly refreshed by them. As long as we are in the wilderness our spiritual wants will return; but the Saviour will never leave us and as our days, so shall our strength be. Thus our condition is softened; and we can sometimes sing the Lord's song in a strange land. But soon the sun shall not light on us, nor any heat, for the Lamb that is in the midst of the throne shall feed us, and lead us unto living fountains of water.

Let us read the Old Testament under the extensions and applications of the New. It was designed to furnish shadows of good things to come; but the body is Christ.

Let us bless him who was smitten that we might drink of the river of his pleasure. The rock in the wilderness was smitten unconsciously; but Jesus was exceeding sorrowful even unto death: and he knew the expensiveness of his interposition on our behalf: yet he more than consented to the condition-he delighted in the sacrifice.

"Oh," said David, "Oh that one would give me drink of the water of the well of Bethlehem, which is by the gate!" And three of his brave followers broke through the garrison of the Philistines, and brought him a supply. But, said he, "it is the price of blood;" and he was too generous to drink what had endangered life in the procuring. Behold how they loved him. But what was their love to their sovereign, compared with the Saviour's love to us! He actually poured out his soul unto death, that we might live through him, and with joy draw water out of the wells of salvation. This

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is indeed the price of blood, of blood divine! Yet he is charmed to see us partake of the costly privilege!

As from the gushings of the rock there was more than a sufficiency for all the multitude; so in Jesus there is enough for all, and to spare; for it hath pleased the Father that in him should all fulness dwell.

none are for

And

As all were welcome to drink of the abundance, so bidden here. "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. whosoever will, let him take the water of life freely." Some were repreWe have met with a painting of this scene. sented as pressing close to the fissures to catch the enlivening draught. Others as falling down upon their knees to drink of the bubbling flow. Fathers and mothers were eager to impart to their parched children who stretched out their eager hands and necks. Others were hastening to bear relief to the lame, the sick, the dying -It is this eagerness for relief and gratification which explains the allusion of Moses: "He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock." It was no oil or honey; but it was as good-it tasted as rich as oil-as sweet as honey. And did we but thirst as they did, such would be our longings after the Saviour, so precious would be a participation of his benefits, so eager should we be, not only to obtain supplies for ourselves, but to communicate them to others also.

How well do those who refuse these rich and blessed streams deserve the place where in vain they will call for a drop of water to cool their tongue. This is the condemnation-"Ye would not come unto me, that ye might have life."

JUNE 22.-"Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller's field."-Isa. xxxvi. 1, 2.

HERE was a great danger. The enemy was powerful. He had subdued many other countries. He was now invading Judah; and He had already taken every carrying every thing before him. stronghold in his way, and was now come to the very gate of Jerusalem. The Lord frequently does not appear for his servants till all hope that they should be saved is taken away. Hence it has grown into a proverb, that our extremity is God's opportunity-"In the mount it shall be seen."

He does not hinder our sun from going down; but he prevents the darkness we foreboded, and at evening time it is light! Thus it was with Hezekiah.

Observe under this alarming trial what he felt. "It came to pass, when king Hezekiah heard it, that he rent his clothes, and covered So Job, that example of patience, when himself with sackcloth." he had heard the successive messengers of wo," arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped." A natural hardihood, a stoical insensibility, is not

patience or submission; yea, it renders the exercise of them impossible. There is no patience in bearing what we do not feel, or resignation in giving up what we do not value. The grace of God keeps us from despising the chastening of the Lord, as well as from fainting when we are rebuked of him: and afflictions only yield profit to them that are exercised thereby.

Observe also what he did. He betook himself to prayer. It was his duty, it was his privilege. It distinguished him from men of the world, who have recourse to suicide, or dissipation, or creatureassistance-God was his refuge and strength, a present help in trouble. "He went into the house of the Lord." No doubt he retired and poured out his soul before the Lord in his closet; but God is known in his palaces for a refuge. Hence he also sent a deputation to engage the supplications of Isaiah the prophet: “And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy for the children are come to the birth, and there is not strength to bring forth. It may be the Lord thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the Lord thy God hath heard: wherefore lift up thy prayer for the remnant that is left." This shows the sense he had of his own imperfections, and his confidence that the fervent prayers of a righteous man availeth much. Nor was he disappointed.

Óbserve what he gained-a complete deliverance. Who ever sought the Lord in vain? How readily does he answer the cries of his people! What wonders has prayer achieved! Prayer is our best weapon-Hezekiah conquered upon his knees.

The deliverance was not only in answer to prayer, but it was foretold. "Isaiah said unto them, Thus shall ye say unto your master, Thus saith the Lord, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land. Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it." By announcing a thing so improbable, the Lord not only showed his foreknowledge, but afforded Hezekiah an immediate ground of confidence. He could have done all without promising it; but the word would prove the trial of his faith. If he believed it, his fears would be forthwith removed, and his mind be kept in perfect peace, being stayed upon God.

The deliverance was also founded in a remarkable reason. The reason is two-fold. First, says he, "I will defend this city for mine own sake." The foe has been blaspheming me, as if I were one of the gods of the heathen, whose worshippers he has conquered, weak as they, and unable to save those who trust in me. But I will display my perfections, and vindicate the glory of my name. Accordingly Hezekiah had pleaded this: "Incline thine ear, O Lord, and hear; open thine eyes, O Lord, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God. Of a truth, Lord, the kings of Assyria have laid waste all the nations, and their countries, and have cast their gods into the fire: for they

were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. Now therefore, O Lord our God, save us from his hand, that all the kingdoms of the earth may know that thou art the Lord, even thou only." Secondly, I will do it "for my servant David's sake." How honourable was this to the character of the man after his own heart! A similar allusion was often made to Abraham, Isaac, and Jacob. From the beginning some were blessed for the sake of others. It was to show God's regard to righteousness; to enforce religion from its relative influence and advantages; and to prepare for a belief in the mediation of the Messiah, for whose obedience unto death all the families of the earth are blessed. The deliverance also was supernaturally accomplished: "Then the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses." What a destruction was here! And what an idea does it give us of the power of these messengers of God, who excel in strength and do his commandments! How safe and how happy are they who have the Lord of hosts on their side! If God be for us, who can be against us?

But wo to those who provoke a Being whose word arms every creature against them! What will it be, "when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: when he shall come to be glorified in his saints, and to be admired in all them that believe?"

JUNE 23.- Where two or three are gathered together."-Matt. xviii. 20.

THERE are circumstances which are not essential to the nature, acceptance, and usefulness, of divine worship. Two of these our Saviour here mentions.

The first regards place-" Where"-let it be where it will-in the sanctuary, or in the private dwelling, or in the barn, or in the field-" Where two or three are gathered together in my name, there am I in the midst of them." "The hour cometh," says Jesus to the woman of Samaria, "when neither in this mountain, nor yet at Jerusalem, shall men worship the Father;" that is, exclusively. Thus he dwelleth not in temples made with hands: but wherever we worship him in spirit and in truth we are accepted of him. As to external sanctity, all places are alike to him. It is his presence that confers sacredness and dignity. And where has not this been enjoyed? When Jacob on his journey awoke in the morning, though there was no edifice near, he said, "This is none other than the house of God, and this is the gate of heaven." Our Lord, in the days of his flesh, not only worshipped in the temple, but in the synagogues; and preached by the side of the mountain, and the way side, and the sea side, and on board a barge: and he gives proof now, that he is to be found wherever he is sought. Where the king is, there is the court: but some think more of the place than of the king. Their prejudice and bigotry would confine his regards. But while they cry, "The temple of the Lord, the temple of the Lord,