June 13

tion. Fear unnerves: despondence makes us sluggish: and the mourner sitteth alone and keeps silence, like the stricken deer that leaves the herd. But divine consolation enlivens, actuates, and discovers itself; and the language of the happy receiver is; "Come and hear, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, and he was extolled by my tongue." Silence would be enjoined in vain—"If these should hold their peace, the stones would cry out." "We cannot but speak the things that we have seen and heard." Secondly, by qualification. The heart teacheth the lips. They can speak, in dealing with others, more surely, more earnestly, more suitably, more wisely. Having laboured and been heavy laden themselves, they can speak a word in season to him that is weary. Having found relief themselves, they can lead others to the same place of succour. Thirdly, by example. If nothing were said in words, the fact itself would address others; and evince what can be done, in showing what has been done. Here is actual experience. Here are proofs that the Lord does not leave his people comfortless; that he is a very present help in trouble; that his grace is equally free and powerful, that none who seek it shall be disappointed, and none confounded that trust in it. When the Lord's people sustain losses in their endearments, and yet say, The Lord gave and the Lord hath taken away; and blessed be the name of the Lord: when they receive the word in much affliction, with joy of the Holy Ghost: when, though walking in the valley of the shadow of death, they fear no evil, but rejoice in hope of the glory of God; how many thank God and take courage!

JUNE 13.—"Do not my words do good to him that walketh uprightly?"—Micah 2:7.

THEY do evil and injury to many. Thousands will curse for ever the hour they became acquainted with the Scriptures; for they derive from them only an increase of guilt and of condemnation. But this is not the effect of design or of natural tendency in them; for the Bible is intended and adapted to do us good only; but is the accidental result of depravity: and therefore it is confined to those who pervert it, abuse it, neglect it; and thus turn the blessing into a curse. But his words do good to him that walketh uprightly. They do good indeed to others, and are the means of the conversion of sinners. But the prophet is not speaking of what the Scriptures do in bringing us into a religious state, but of the benefit they render us when we are in it. Our Saviour, in the parable of the sower, does not explain how the ground is made good—this he has done in other places; but of the effect of the seed in bringing forth thirty, sixty, or one hundred fold, when falling where it is already good—in distinction from its unprofitableness when uniting with the wayside, and the stony and thorny soil. The author of the origin of the rain is another question; but the Apostle is speaking only of its influence according to the subject imbibing it, when he says, that coming upon the garden it bringeth forth herbs meet for them by whom it is dressed, and receives a blessing from God: but in other places it calls forth weeds, and thorns, and briers, which are nigh

unto cursing, and whose end is to be burned. The Word of God must operate according to the principles and dispositions it finds in us. If it be food, it is nothing to the dead but to the living: it is milk for babes, and strong meat for men. If it be a rule, the benefit is only to them that walk by it. And we are never in so suitable a state to be benefited by it as when conscience is awake, and we are sincerely desirous of knowing the will of God, and are resolved to follow it, whatever difficulties may lie in the way. Hence says James, "Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls." And thus Peter also. "Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil-speakings, as new-born babes, desire the sincere milk of the word, that ye may grow thereby: if so be ye have tasted that the Lord is gracious."

For are we not to expect that his words will do us good mechanically, that is, without our consciousness or activity; or that they will act in us as physical causes operate in the body, where the concoction of the food, and the circulation of the fluids go on, when we are asleep, as well as when we are awake, being independent of our volitions and thoughts. The Scriptures can only affect us morally, in way of motive, in the exercises of the mind, and in the use of the means which God has appointed. This does not supersede divine influence, but is the way in which it works, and in which alone we are authorized to look for it. If God's words are to do us good, we must read them—we must hear them—we must believe them—we must understand them—we must reflect upon them—we must speak of them—we must pray over them. But what is the benefit they will then do us? It would be endless to describe it. They are profitable unto all things.

They will do us good in a way of information. And for the soul to be without knowledge it is not good. But there is no knowledge like that which is derived from the Scriptures. It is so clear, so full, so important, so blessed—it giveth life to them that have it—

"When once it enters to the mind, It spreads such light abroad, The meanest souls instruction find, And raise their thoughts to God."

What an advantage, in every duty, in every perplexity, to be able to go to these lively oracles, to learn what God the Lord has to say concerning us; and to hear a voice saying, This is the way, walk ye in it.

They will do us good in a way of excitement. We often grow dull and formal in religion. We have a name that we live, but are dead; or the things that remain are ready to die. But when our souls cleave unto the dust, he quickens us according to his word; and the effect endears it and enables us to remember it: "I will never forget thy precepts; for with them thou hast quickened me."

They will do us good in a way of rebuke. If they deal truly with us—and they will never flatter; they will—they must frequently reprove us. And if we are concerned for our real welfare, we shall not esteem them our enemy, because they tell us the truth. We shall cordially say, "Faithful are the wounds of a