them and heaven. Their fellowship is with the Father and with his Son Jesus Christ.

Blessed are the people that are in such a case: yea, happy is the people whose God is the Lord.

AUGUST 12. "They shall cry unto the Lord because of the oppressors, and he shall send them a saviour, and a great one."-Isaiah xix. 20.

LET us consider these words in the noblest exemplification of which they are susceptible; and let us remark what they say of the saved and what they say of the Saviour.

What they say of the saved: “They shall cry unto the Lord because of the oppressors." The representation includes their stateThey are oppressed, and their oppressors are worse enemies than any of the conquerors who have enslaved nations. They are more base, and vile, and cruel, and reduce their vassals to far greater wretchedness and ruin. And we cannot mistake who these tyrants are, when we know that "the Son of God was manifested that he might destroy the works of the Devil," that he " might deliver us from this present evil world," that he might " turn every one of us away from our iniquities," that he might "save his people from their sins." It includes their sensibility. Many are unwilling to own their condition; and resemble the Jews, who, when our Lord spoke of making them free, exclaimed, "We were never in bondage to any man," though they had been captives to every neighbouring power, and were then a Roman province. But these are awakened to consider, and enlightened to see their deplorable estate. This is what divines call conviction of sin; and which commonly operates in the following order. The man first feels the effects of his sin. The prodigal began to be in want: I here perish with hunger: I will arise. Then he feels the guilt of sin, and learns that whatever miseries he has brought upon himself here, they are only the beginnings of sorrow, and a small part of his desert. The soul that sinneth it shall die. It is a fearful thing to fall into the hand of the living God. Who can dwell with everlasting burnings? At last he becomes sensible of the pollution of sin, as the defilement of the soul, and as rendering him unfit for communion with a holy God-" Behold, I am vile: wherefore I abhor myself, repenting in dust and ashes." It includes also their disposition"They cry unto the Lord" for relief and deliverance. Conviction of sin always issues in earnest prayer: and such prayer cannot be in vain.

"He shall send them a Saviour"-And what is said of him? A single distinction is given him: but how much does it contain ! and how suitable, how necessary is it to meet our wants! Our case is beyond expression difficult; yea, it is desperate in itself, and also with regard to " the help of men and angels joined." Every kind of saviour therefore will not do for us; he must be mighty to save: and our help is laid on one that is mighty-He shall send them a Saviour; "and a great one." He is so in four respects. A great one if we consider the dignity of his person. The grandest titles are not withholden from him in the Scriptures of truth. There he is not only the child born, and the son given, but the mighty God. VOL. II.

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There he is not only the man and the sufferer, but the maker of all things: "all things were created by him and for him." Can we think too highly of such a Saviour? Can we confide in him too confidently? Can our interests ever fail in such hands? "I know," says Paul, "whom I have believed, and am persuaded he is able to keep that which I have committed to him against that day."

A great one if we consider the immensity of the number he saves. These have been commonly few compared with their cotempora ries; yet the aggregate of them from the beginning is a countless multitude. But when we look to the future, we read of the nations of them that are saved. It is said, he shall sprinkle many nations. Yea, all nations shall be blessed in him: all flesh shall see the sal-vation of God.

A great one if we consider the vastness of the deliverance he achieves. It is called "so great salvation:" inexpressibly, inconceivably great. What are all other salvations compared with this? They free us from some evils, this saves us from all evil. They confer some advantages, this secures every advantage. They are temporal, this is eternal: "Israel shall be saved in the Lord with an everlasting salvation; they shall not be ashamed or confounded, world without end."

A great one if we consider that his sufficiency reaches beyond every extremity. Hence, says the Apostle, "He is able to save unto the uttermost." His blood cleanses from the greatest guilt. His grace can enlighten the darkest understanding, and soften the hardest heart, and subdue the most rebellious will-Nothing is too hard for the Lord.

But some may be ready to say, you need not enlarge here. We do not question his ability-but his readiness to save. Is he a wil- || ling Saviour? In answer to this, we observe, First, That the assurance of his ability is an implication of his willingness: for it would be useless, it would be worse than useless, it would tantalize and torment us, were we informed that our perishing condition was within the compass of his power, but not within the reach of his pity. And, Secondly, the sacred writers would think his compassion was taken for granted, and that no one could possibly doubt the inclination of his heart. Who, without our solicitation, remem. bered us in our low estate, and said, Deliver from going down into the pit, I have found a ransom? Who took upon him flesh and blood, and came into the world to save sinners? Who, when rich, for our sakes became poor? Who died for the ungodly? Who has said, and confirmed it by his oath, by his blood, and by every instance of his conduct, "him that cometh unto me I will in no wise cast out?"—"Lord, I believe, help thou mine unbelief."

AUGUST 13.-"And Moses built an altar, and called the name of it JEHOVAH-nissi."-Exod. xvii. 15.

IT was upon the defeat of Amalek and his people that Moses built this altar for sacrifice and thanksgiving. But what is the import of the name he gave it; JEHOVAH-NISSI? The Lord my banA banner is a military flag, standard, or ensign, commonly coloured and figured, carried in war, and displayed to collect, re

ner.

gulate, and encourage the troops. It would be needless and absurd to run a parallel between a banner and God. It is enough to observe, that it is not only applied to him metaphorically, but by a figure of speech, which puts a part for the whole: and intends that he is every thing to his people in the character of warriors.

It therefore reminds us that the Christian life is a warfare. There is no image by which, in the Scriptures, it is more frequently expressed. And though it be called " a good warfare," it is the most serious and trying in which we can ever be engaged; and every partaker of Divine grace can say, with Paul," So fight I not as one that beateth the air." The person and things of the present evil world, the armies of aliens in his own heart, and the principalities, and powers, and spiritual wickednesses in high places constrain him often to exclaim, "Lord, how are they increased that trouble me! Many are they that rise up against me. Many there be which say of my soul, there is no help for him in God." But the Lord is his banner! How full and significant is the language of Revelation. Not only, says David, does he enlighten and save me, but "the Lord is my light and my salvation." Not only, says the Church, does he aid and inspire me, but " the Lord Jehovah is my strength and my song." A true Israelite not only says, "Thou hast given a banner to them that fear thee, that it may be displayed because of the truth;" but my banner is Divine-is Deity itself: JEHOVAHNISSI! We acknowledge and honour him as such four ways.

First, by voluntarily and inflexibly adhering to him as our Leader and Commander. "The Lord is my banner." I disclaim every other chief. I bring all my resources into his service. I am ready to stand or fall with him-His cause is my cause; and his enemies my enemies. If others desert, I will cleave to him with purpose of heart. I will follow him in all changes, and whithersoever he goeth. He shall choose my station, and show me where I shall contend; whether in private or in public life; whether with the evils of prosperity or adversity-I am not at my own disposal-Lord, what wilt thou have me to do?

Secondly, by confessing him the Author of every success with which we have been crowned. It is no easy thing when we succeed to beat off all arrogance and self-glorying. We love to sacrifice to our own wisdom and our own strength. How much has God to do to hide pride from us! The army of Gideon must be reduced from more than thirty thousand to four hundred men; and these be armed only with lamps and pitchers, "lest Israel vaunt themselves;" and to compel them to exclaim," His right hand and his holy arm have gotten him the victory." The most becoming state of mind we can be in is to feel that we are nothing, and that God is all in all. And to this the Christian will be brought, and be ready to lay down all his honours at his feet. "I look back, and see many who have become a prey to their enemies, who once promised fairer than I have ever done. How is it that I have stood in the evil day; and yet stand? Not unto me, O Lord, not unto me. By thee I have run through a troop; and by my God have I leaped over a wall. Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great. Thou hast enlarged my steps under me, that my

feet did not slip. For thou hast girded me with strength unto the battle thou hast subdued under me those that rose up against me. Bless the Lord, O my soul."

Thirdly, by our courageously trusting in him to enable us to overcome in every future conflict. Knowing the vast, the infinite consequences depending on the issue of the war, it would be awfully discouraging and depressing to the Christian to fight uncertainly. But he does not, at least he should not, need not. There is a holy kind of confidence and triumph, more than allowed him, which nothing should shake. It is founded not in his own skill and resources, but in the perfections and engagements of his covenant God. "Has he not said, No weapon that is formed against thee shall prosper? Has he not said, Thine enemies shall be found liars unto thee, and thou shalt tread upon their high places? My soul shall make her boast in the Lord. In myself I am very unequal to the work; but I am not alone. The Lord is on my side. I am nothing, compared with my foes; but they are nothing, compared with the Lord of hosts. Infinitely greater is he that is for me than all that are against me. He will furnish me with supplies. He will well arm me for the field. He will teach my hands to war, and my fingers to fight. He will renew my strength, and make my way prosperous. Though a worm, I shall thresh the mountains. In all these things we are more than conquerors through him that loved us."

Fourthly, by looking to him for the remuneration of victory at last. The soldier warreth in hope: and it is not wrong for the Christian, like Moses, to have respect unto the recompense of the reward. The reward is indeed of grace; but it is a far more exceeding and eternal weight of glory. And while we look for it as the fruit of his mercy, we can claim it on the ground of his truth;' for he has said, "Be thou faithful unto death, and I will give thee a crown of life." "He that overcometh shall inherit all things; and I will be his God, and he shall be my son."

JEHOVAH-NISSI !

AUGUST 14.-" Fear not, Abram: I am thy shield, and thy exceeding great reward."-Gen. xv. 1.

OUR misery or happiness depends upon the relation in which God stands to us. What an adversary must he be, who is everywhere present, who is Almighty, who has the command of every creature, and the direction of every event! Have we an arm like God, or can we thunder with a voice like his? If he be against us who can be for us? And if he be for us who can be against us? Blessed are the the people whose hope the Lord is; and who can claim Him as their helper, their guide, their guard, the strength of their heart, their portion for ever-their shield, and their exceeding great reward—“ Say unto my soul, I am thy salvation."\

"Fear not, Abram." But had Abram expressed any fear? God seeth the state of the mind. He knows the apprehensions which his people feel, and are ashamed to utter; and he provides for their relief; and from the remedy we may always infallibly infer the disease. Abram feared the presence of evil-Therefore says God,

"I am thy shield." And he feared the absence of good--and therefore says God, "I am thy exceeding great reward." But what is this to us? Every thing. God is the same in all ages'; and they that be of faith are blessed with faithful Abram. They also have their fears. But are they exposed? Do they live in the midst of dangers? Are they conscious of inability to defend themselves? They are not defenceless. Their defence is of God—Their defence is God. He is interposed between them and all evil-" I am thy shield"--a shield too solid for any weapon to penetrate; and so capacious as to leave no valued and endeared interest uncovered. The truth of this fact constitutes their security; but the belief of it creates their confidence: and it should be their concern to realize and apply it by faith; that their souls may dwell at ease; and be in quiet from the fear of evil.

But do they feel not only dangers which require a powerful preserver; but exigencies which call for a munificent benefactor? Let these exigencies be as numerous and as great as they may, their sufficiency is of God-"I am thy exceeding great reward.' The language of the Scripture is peculiarly strong. David does not say, the Lord enlightens and defends me; but, the Lord is my light and my salvation. Isaiah does not say, Thy God, thy glorifier; but thy God, thy glory. And the Lord does not say here, I will reward thee, but I am thy reward. The meaning, however, is not so much, I will recompense thee for whatever thou doest for me; as I will supply all thy need: only in a way of condescension he calls these bestowments by a word which would seem to intimate as if we deserved or earned them. But we must not suffer his glory to be injured by his goodness. A creature can never merit any thing, from his creator. A sinner only deserves punishment. A Christian will acknowledge that he is not worthy of the least of God's mercies-If a reward be of grace, it is a free benefaction, whatever service it may be connected with. Hence the vastness of the good -not only thy reward, but thy great, thy exceeding great reward; surpassing all example, all representation, all conception. We therefore never need be afraid of the participation of others; for there is enough, and to spare. And we may give full scope to our own desires and hopes. Whatever spiritual wisdom, or strength, or comfort we need, we are commanded to ask and receive, that our joy may be full. In temporal things too, we should remember, that the silver and the gold are his. We should learn, in whatsoever state we are, therewith to be content; assured that if any wish be denied us, it is from wisdom in our generous Friend, and not from a want of love or a deficiency in his resources. Let us honour him, by living on his fulness in the failure of every creature succour. When Paulinus heard of the sacking of Nola by the Goths, and the destruction of all his property, he lifted up his eyes and said, "Thou knowest where my treasure has long been." And what says the Church? "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."

Let us think of the full possession and enjoyment of our supreme