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Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it." And what says History more than four hundred years after, in the reign of Ahab? "In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun."

Lord, increase our faith.

AUGUST.

AUGUST 1.-"For the inhabitant of Maroth waited carefully for good: but evil came down from the Lord unto the gate of Jerusalem."-Micah 1. 12.

THIS refers to the invasion of the Assyrian, the rod of God's anger. He had subdued and ravaged Israel, and now entered the kingdom of Judah. The prophet laments the horrors and miseries of the scene; and describes the effects of them upon the places lying in the line of his march. The village of Maroth was one of these. It was very interior, and was situated nigh Jerusalem; for which reason probably the inhabitants themselves thought that they were safer than those who lived on the borders of the country: "For the inhabitant of Maroth waited carefully for good: but evil came down from the Lord unto the gate of Jerusalem." This may serve to remind us-of the disappointments of life of the source of calamity-and the season of deliverance.

They "waited," waited "carefully for good ;" but in vain: "evil came"-Is such a disappointment a strange or an unusual thing? What is there in life that is not uncertain, and does not expose the hope that is resting upon it? Is it substance? Is it health? Is it > children? Is it friends?-Does the Scripture only cry, "All is vanity;" and, "Cease from man, whose breath is in his nostrils? Does not all history, observation, and experience tell us the same? Let therefore the young, let those who are entering into new connexions and conditions, let all be sober in their expectations from every thing earthly. It is the way to escape the surprise and the anguish of disappointment. And let us make the Lord our hope. He will not deceive us: he cannot fail us. If creatures are broken reeds, he is the rock of ages-"Blessed are all they that put their trust in him."

See also the source of calamity-"Evil came down from the Lord." This at first seems strange: we should have been ready to say, "evil came up from another being." We are assured that "every good gift and every perfect gift is from above, and cometh down from the Father of lights." But "let no man say, when he is tempted, I am tempted of God; for he cannot be tempted with evil, neither tempteth he any man." And this is true of moral evil, or the evil of sinning. But Micah speaks of natural evil, or the evil of suffering. And what calamity is there that the Scripture has not ascribed to God? Is it a storm at sea? "He breaketh the ships of Tarshish with an east wind." Is it barrenness of soil? "He turneth a fruitful land into barrenness, for the wickedness of them that dwell therein." Is it the loss of connexions? "Lover

and friend hast thou put far from me." "Is there an evil in the city and the Lord hath not done it?"-War is the evil here peculiarly intended. We often connect this more with the follies and passions of men than other evils; but the hand of God is no less really in it. He has "created the waster to destroy." "Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together." Let us never view our sufferings, publie or private, personal or relative, abstractedly from God. Especially let us beware that instruments do not lead us to overlook his agency. They could have no power at all against us, except it was given them from above. The Chaldeans and the Sabeans spoiled Job: but, says he," the Lord hath taken away."

The question is, how this evil comes from him? Much injury is done by our separating what the Scripture has joined together. Some view God's mercy as separate from his justice; and some his justice as separate from his mercy: the one of these partial views genders presumption, the other despair. These extremes would be avoided by our considering God as at once the righteous governor and the tender father. Every thing in his present administrations is adapted to show the union of his holiness and goodness, and to awaken both our fear and our hope. The evils he sends are the effects of sin; yet they are the fruits to take away sin. We deserve them, and we need them; the one shows that we have no right to complain, the other that we have no reason to complain. What is required of a Christian is a ready and cheerful submission; but this can only be produced by our seeing the reference our affliction has not only to our desert, but to our improvement. The thought of God as a sovereign may repress murmuring; but it is the belief not only that his judgments are right, but that in faithfulness he afflicts, and in love corrects us, that enables us to acquiesce, and say, "Here I am, let him do what seemeth him good."

Mark also the time of deliverance. Though God saves his people, he may permit the destruction to draw very nigh. This was the case here. He could have hindered the calamity at the frontier, but evil came down from the Lord "unto the gate of Jerusalem." So far the overflowing did come; and the insulting foe encamped in the fuller's field adjoining the city; but no further. Here were his proud waves stayed. Here ended his power and triumph. He zekiah conquered him upon his knees. The Lord put his hook into his nose, and his bridle into his jaws, and drew him back. Yea, the angel of the Lord slew in his camp in one night upwards of one hundred and eighty-four thousand of his troops-Showing us not only that God can deliver, in the greatest straits, but that he fre quently does not interpose till the evil has reached its extremity. Thus Peter was not released from prison till a few hours before his appointed execution and Abraham had bound Isaac, and seized the knife, and stretched out his hand, before the voice cried, Forbear. Whenever therefore he seems indifferent to our welfare, and does not immediately, or even for a length of time interpose on our be half, let us not accuse him of unfaithfulness and inattention. Let us distinguish between appearance and reality. His kindness, wisdom, and power, are secretly at work for our good. The delay is not abandonment. He is only waiting to be gracious; and the sea

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,

His Church is with his presence blest."

And his concern for regard for the other. two images. 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 welfare of the one is far surpassed by his And how is this regard exercised? Here are

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 ac tion; 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"

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 certain— The 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