But "they were amazed." It is not wonderful that his disciples expressed so much surprise, but so little for things had never been seen "on this fashion;" and they were every day in the midst of something peculiar, remarkable, and even miraculous. But many of their feelings are not recorded; and what is marvellous and extraordinary, by repetition and continuance, becomes familiar, and ceases to strike. The Jews, after a few weeks or days, gathered the manna from heaven with as little reflection as our rustics reap the corn, and viewed the pillar of fire as thousands do the sun, that is, without any surprise or one thought of the agency of God!— On this occasion, perhaps they were amazed to see him so cheerful and full of ardour, in view of so menacing an expedition-Perhaps, indeed, at the thought how he could suffer at all. Nothing had ever occurred like it before. Many had suffered; our earth had always been a vale of tears; but every sufferer before had sinned— whereas he did no sin, did nothing amiss, did all things well, and was "the only begotten of the Father, full of grace and truth." "If he suffers where is Providence? Where is the God of judgment if he is spit upon, and scourged, and crucified? We also trusted that this was he which should have redeemed Israel!" At present their knowledge was very limited and indistinct. They resembled the blind man when half enlightened, who "saw men as trees walking." They were unable as yet to comprehend the spirituality of his empire, the nature of his salvation, and especially the giving his flesh for the life of the world. They were in a kind of dawn, and "the light was neither dark nor clear." Their glimmerings and their doubts kept them in a degree of surprise, conjecture, and confusion, significant of the experience of many with regard to various things which, all through life, keep them in a sort of amaze

ment.

Though he was ready, they were not so forward; they required drawing on-" And as they followed they were afraid." The fear we conceive was not only or principally on his behalf, but on their own-" If he is apprehended and put to death how shall we escape? What will become of us?" As yet they were not sufficiently mortified to the world, and willing to deny themselves. They preferred a whole skin to a scar. It was not till the Holy Ghost was given that they were able to rejoice and glory in tribulation. But as their knowledge, and faith, and hope increased, none of these things moved them, neither counted they their lives dear. It was enough that Christ was magnified in their body, whether by life or by death.

Do we not here see how worthy the Scriptures are of our confidence? How honestly they report facts. The writer of this Gospel was himself one of those who appeared to so little advantage on this occasion, compared with their Lord and Master. Yet he makes no scruple to tell us all their fears and faults, regardless of consequences. Truth was his only concern; and his very manner commends it to every man's conscience in the sight of God.

AUGUST 18.-"Which entereth into that within the veil; whither the forerunner is for us entered, even Jesus."-Heb. vi. 19, 20.

IN the preceding words the Apostle speaks of the Christian's hope. He likens it to an anchor; and commends it as sure and stedfast. But the anchor to secure the vessel has a place of holding, so has this hope. Yet mark the resemblance and the difference between them; for every image applied to spiritual purposes teaches both by comparison and disparity. The anchor searches after something invisible; it does not rest in the water, but searches the bottomand this hope regards something beyond our sight. The anchor is cast downward-but this hope ascends. The anchor grasps the ground-but this hope seizes something in heaven. What is it? It is Jesus" Whither the forerunner is for us entered, even Jesus."

He is called, expressly called, " our hope," and "the hope set before us." Every thing, as perishing sinners we need, is to be found in him, and only in him: for "it hath pleased the Father that in him should all fulness dwell;" and we are blessed" with all spiritual blessings in heavenly places in him;" and he alone can encourage and justify our hope-He is the only ground of itThere would be no more hope for sinners than for devils were it not for his incarnation and atonement, who "took not on him the nature of angels, but the seed of Abraham," and "was in all points made like unto his brethren, that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people." But what are we not authorised to hope for when we think of him, and thank God for his unspeakable gift? "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" But the Apostle here particularly fixes our hope upon him-as being within the veil-and as having entered as our forerunner for us.

In truth, if our hope entered within the veil, and found he had not entered there-it would find nothing in heaven itself to fasten upon, and must shrink back in despair. But it is enough-it is every thing to find him there. Then we see that he is in a condition and capacity to save and bless us; and we resemble Jacob, when he heard that Joseph was alive, and lord of all the land of Egypt. Then we also see that he has accomplished his mediation on earth. He had taken our place; our iniquities were laid on him; and he became answerable for them as our surety. But how could we know the ransom was paid unless he was released? We know he died, but unless he is risen again, and gone unto the Father, our faith is vain, and we are yet in our sins. Therefore, says Peter, God raised him from the dead, and gave him glory; that our faith and hope might be in God." For then we know that he has accomplished the work that was given him to do; that he has put away sin by the sacrifice of himself; that he has made peace by the blood of his cross; and opened the kingdom of heaven to all believers.

66

But there is an additional confirmation of our hope in the character under which he entered heaven. Enoch and Elias ascended

to heaven embodied; but they entered for themselves; and it did not follow because they entered that we should enter also. We might have inferred the possibility of our following them, but not the certainty: they entered before us, but were not our forerunners-But Jesus as "our forerunner entered for us." There was a joy set before him; and he was received up into glory; and had a name given him above every name: but the Apostle here does not speak of his entering for himself, but for us. Had a forerunner entered for him, it would not have been so wonderful: but as if we were the grand party, the forerunner is for us-and he that forerunner himself! Now this shows a connexion between his entering and ours; and a relation of a peculiar kind; and containing nothing less than a pledge. A forerunner was a harbinger, one that preceded the rest, to awaken attention, to arrange things for those behind, and to be in readiness to receive them. In other cases the forerunner was inferior to the company for which he acted. Thus John, the forerunner of the Messiah, acknowledges that he was not worthy to stoop down and unloose the latchet of his shoes. But here the forerunner is infinitely the greatest, and the whole transaction can only be resolved into the grace of our Lord Jesus Christ, who, though he was rich, for our sakes became poor, and made himself of no reputation, but took upon him the form of a servant. Oh! wonder of wonders! The forerunner, the King of kings, and Lord of lords-Was ever such condescension displayed! The company represented and provided for; the poor, and the maimed, and the halt, and the blind-Was ever such honour conferred! Yet such honour have all his saints. Because it was expedient for them, he went away; and entering the holy place, he said, "I am come-and all my people are coming-I am come to prepare a place for them--and where I am, there they shall be also."

AUGUST 19.-" And he sent, and beheaded John in the prison."-Matthew ch. xiv. 10.

JOHN was pronounced by the Judge of all to be greater than they who had been born of women before him; and to be more than a prophet. He wrought indeed no miracle, but he ushered in the Messiah; and baptized him; and proclaimed him to the multitude as the Lamb of God, who taketh away the sin of the world; and cheerfully said, He must increase, but I must decrease.

Who can help grieving that this burning and shining light should not have gone out naturally, instead of being suddenly extinguished in full blaze? Yet so it has often been. Many of the Lord's most eminent servants have been removed in the midst of their days and usefulness-Ferhaps to tell us that his cause does not depend on any instruments, however necessary as well as desirable they seem to lus-but upon himself, who has the residue of the Spirit. John not only died early, but suffered a violent death. It was the consequence of his fidelity. Herod, (the son of Herod the Great) tetrarch of Galilee, a dissolute prince, in his journey to Rome had been entertained at the Court of his brother Philip, tetrarch of Trachonitis. While there he formed a criminal intrigue with his brother's wife. He was now living incestuously with her in

VOL. II.

9.

of all shame, when John had an interview with him. John acquit ted himself with unflinching integrity. He told him that rank did not excuse crime, and that kings are no more above law than their subjects" It is not lawful for thee to have her." From that hour his doom was determined; and he was only spared for a season, from the tyrant's fear of the people. It is probable however that Herod would not have put him to death, had he been left to him. self, for he seems to have had a veneration for John. But when a man has a mistress he is no longer his own; he is a servant, he is a slave and engaged in a course of iniquity, he proceeds from evil to evil--and finds one sin necessary to another.

Nothing can equal the revenge, the restlessness, and the cunning of an imperious, whorish woman. With her, when there is a will a way will soon follow. Herodias seizes an opportunity for her foul purpose on the king's birthday; she introduced her daughter to dance the dance it is presumed was what they now call waltzing. It excited and charmed Herod, "whereupon he promised with an oath to give her whatsoever she should ask. And she, be ing before instructed of her mother, said, give me here John Bap tist's head in a charger. And the king was sorry: nevertheless, for the oath's sake, and them which sat with him at meat, he com manded it to be given her." Not a person present, male or female, interposed a word in his behalf! The barbarous deed was done without even the form of a trial; done privately, and in prison !When God shall make inquisition for blood, and the earth shall no more cover her slain, what scenes of horror will be brought to light! Perhaps John was praying; perhaps sleeping, when the execution. er arrived-But he was ready for the event, and the axe would only release him into the glorious liberty of the sons of God. Yet the head, the veins bleeding, the hair clotted with gore, the eyes all wan and half opened, was brought in a charger, and given to the damsel; and she brought it to her mother, who, according to Josephus, stuck the tongue full of needles-what tenderness and delicacy and yet these females had often affected to tremble at the shaking of a leaf! But there is no ground for general reflections here. A virtuous woman need not feel herself dishonoured by wretches who have disowned her sex, and renounced her very nature. We do not think the worse of the elect angels because some of their order, and created at the same time with them, became devils.

Let us turn from the master to his disciples. Two things they did. "They took up the body, and buried it." Whether his head was returned for interment with his body, or whether the ladies kept it for further entertainment and insult we know not: but doubtless the disciples obtained it if they could. Respect is due to the remains of God's servants. Stephen's corpse, stoned with such malice and fury, must have been a dreadful spectacle; but devout men carried him to his burial, and made great lamentation over him. It is probable Zechariah and Elizabeth were dead, and none of his other relations were at hand; but his disciples felt a deep interest in him, and performed the last rite-It required courage thus to espouse and honour one the king had first imprisoned and now slain: but perfect love casteth out fear.

Again. "They went and told Jesus." He needed not the information, but they did right to lay the sorrowful case before him; it was their duty; it was their privilege. While John was living these disciples were jealous and envious of his successor and superior; and were much concerned to keep up a separate interest. But they have now dropped their prejudices and strife; and are willing to go over to him, and become his followers. And thus we already see their loss turned into gain. Whatever brings us to him is a blessing.

AUGUS. 20.-"Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night."-Psalm i. 1, 2.

HAPPINESS is" our nature's end and aim." All seek it: and David here tells us who finds it. To prevent mistake, and to secure impression, he describes his character negatively and positively.

First, he says, "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful." Here we see not only continuance but progression. Accordingly not only the Scripture, but all observation shows us that the wicked proceed from evil to evil, and wax worse and worse. One sin often pleads for another, and often renders another necessary, either for the purpose of assistance or concealment while every fresh act of transgression weakens the restraints of fear and shame, and adds to the force of habit.-The sinner's course is here accurately traced. He begins with evil company, and is flattered by their maxims, excited by their entreaties, encouraged by their commendations, and emboldened by their example-" He walks in the counsel of the ungodly." Evil communications corrupt good manners. Bad principles lead to bad practice; and having tampered with danger, he exposes himself to temptation, and by his heedlessness and position even invites it"He stands in the way of sinners." At last he feels a comparative rest from those uneasinesses of conscience and doubts of mind that once frequently disturbed him, and can scoff as well as sin, reviling the good, and mocking at things sacred-" Thus he sits in the seat of the scornful." He who has reached this distance may judge of his progress; he may see how far he has gone, and how far he has to go-which indeed is very little; for " the scorner's chair," says old divinity," is placed very near the door of hell."

"But all this is negative." And in a world like this, and with such a nature as ours, no small part of religion consists in avoiding that which is evil. All the Ten Commandments are prohibitory with the exception of two. "Honour thy father and mother"-this is positive. And "Remember to keep holy the Sabbath day”—this is positive-yet a part, even of this command, is interdictory; but all the other mandates tell us what we are not to do: and "God having raised up his own Son, sent him to bless us, by turning away every one of us from our iniquities." But negative religion is not sufficient. "Cease to do evil, and learn to do well," is the requisition of that God who not only forbears to punish, but enriches and