locks and seven rams, and go to my servant Job, and offer up for yourselves a burnt-offering; and my ser vant Job shall pray for you; for him will I accept : lest I deal with you after your folly." How often does he express himself in addressing the Jews, as the God of Abraham, Isaac, and Jacob, because the covenant made with them was for their descendants: therefore, says Moses, "Only the Lord had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day." "Not for thy righteousness, or for the uprightness of thine heart dost thou go to possess their land; but that he may perform the word which the Lord sware unto thy fathers, Abraham, Isaac, and Jacob." But the better covenant, of which all the spiritual Israel shall glory, was made with One who was before Abraham, whose goings forth were from of old from everlasting; and they are blessed "with all spiritual blessings in heavenly places in Christ." Hence in the New Tes tament the language is changed, and we are constantly reminded of "the God and Father of our Lord Jesus Christ."

Surely even at this early period a future state was not unknown. When God said to Abraham, "I am thy shield, and thy exceeding great reward; I will be a God to thee;" he must have referred to something beyond the present life; how else was it fulfilled? Accordingly the Apostle tells us that Abraham "sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God." Yea, says he, "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced

them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city." And hear how our Saviour argues with the Sadducees: "Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob." The relation was even then then existing, though their flesh had seen corruption. Our Lord therefore applies it not only to prove an intermediate state, but also the resurrection of the dead: "For he is not the God of the dead, but of the living: for all live unto him;" now, as to their spirits; and hereafter, as to their bodies; for purpose and accomplishment are the same with him.

Let us apply this to our own case. Have we been bereaved of pious connexions? The relation between them and their God and our God remains the same. Where now are their dear spirits? With himself in glory. Where are their dear bodies? Sleeping in the grave. But his covenant is with their dust; and the inviolable union into which he has entered with them assures thee, thy brother-thy child-thy mother-shall rise again. We shall be, we are still one with him and with each other

"The saints below, and all the dead,

But one communion make;

All join in Christ, their living head,
And of his grace partake."

AUGUST 24.-MORNING.

"Smite the shepherd, and the sheep shall be scattered; and I will turn mine hand upon the little ones." ZECH. Xxiii. 7.

We know who this shepherd was. God speaks of him in the former part of the verse, as "his fellow;" and calls him "his shepherd." He was God's shepherd, because he appointed him to take the charge of his Church, and to perform, on their behalf, all the duties implied in the pastoral office. Hence it was foretold of him, "He shall feed his flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." This character the Saviour applied to himself with an attribute of distinction: "I am the good shepherd." Paul styles him, "that great shepherd of the sheep." Peter calls him, "the chief shepherd," and "the Shepherd and Bishop of souls"-Let the language of my heart be-"Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon."

He was to be "smitten." Every one that enters this vale of tears is a sufferer. But he was "a man of sorrows;" and could say, "Behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger." For, though he suffered from devils, who had their hour and power of darkness; and though he suffered from men-for, against him, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered

together-yet it was only to do whatsoever his hand and his counsel determined before to be done. It pleased the Lord to bruise him. He put him to grief. When, therefore, the Jews esteemed him. stricken, smitten of God, and afflicted, they were right in the fact, but mistaken in the cause. They supposed he suffered for guilt: and he did thus suffer; but the guilt was not his own. "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." Here let me contemplate the evil of sin in the sufferings of this divine Victim. And here let me dwell on that love, which passeth knowledge, that led him, all-innocent as he was, voluntarily to become a sacrifice on our behalf; and to suffer, the just for the unjust, that he might bring us unto God. The glory of the Gospel; the hope of the sinner; the triumph of the believer-all lies here-"It is Christ that died."

It was a sad thing that his own disciples should abandon him, at the very moment he was going to die for them, and after all their professions of determined adherence to him. But when the shepherd was smitten, "the sheep were scattered." In this desertion he was not taken by surprise; for he had previously said, "Behold, the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave me alone." Yet how much he felt it may be inferred from his lamentation and complaint: "I looked for some to take pity, but there was none; and for comforter, but I found none." Let not his people count it a strange thing,

if they are betrayed or forsaken. It should remind them of the fellowship of his sufferings.

But behold an instance of forgiving mercy and renewing grace-" And I will turn mine hand upon the little ones." His disciples were little in the eyes of the world; and less in their own. They were few in number, and poor in condition. They were weak in faith and fortitude; and were now dismayed and desponding. But he did not give them over unto death. He knew their frame; he remembered that they were dust. As soon as he was risen from the dead, he appeared to them-not clothed in terror, but saying, "Peace be unto you." He exerted again the powerful influence of his Holy Spirit. He renewed them again unto repentance. He established their faith and hope. He gave them enlarged views, and fresh courage: so that they were ready to suffer and die for his Name.

Surely, a bruised reed will he not break; and the smoking flax will he not quench, till he send forth judgment unto victory. And in his Name shall the Gentiles trust.

AUGUST 24.-EVENING.

"Renew a right spirit within me." PSALM li. 10.

THIS Psalm will always shew the reality and degree of the author's repentance; and will afford sentiments and language peculiarly suited to the sinner in his conversion to God at first; and to the believer, in his return after any departure from him through life.

The words which we have read speak of "a right