August 24

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 Testament 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, a 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 showed 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 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.—"Renew a right spirit within me."—Psalm h. 10.

This Psalm will always show 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 spirit." "A right spirit" is such a spirit as God requires, and takes pleasure in; and such a spirit as becomes the condition of those who profess to be his followers. It would be easy to prove that such a spirit must—be a spirit of faith and trust: a spirit of contrition and humility: a spirit of thankfulness: a spirit of love: a spirit of patience and submission: a spirit of zeal: and a spirit of firmness and constancy. Such is the spirit produced in all the subjects of divine grace.

But this right spirit may be injured and reduced. We see this was the case with David in consequence of his fall; and it was in a measure the case with him before; for we read of his "first ways;" and the words intimate that these were in some respects his best. Hezekiah, after his two great deliverances, which he felt so much at the time, "rendered not again according to the benefit done unto him; for his heart was lifted up." Jeremiah was to cry in the ears of Jerusalem, "Thus saith the Lord; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown. Israel was holiness unto the Lord, and the first fruits of his increase." The Church of Ephesus had left her "first love," and is called upon to remember from whence she was "fallen" and to do her "first works." Hence we have so many cautions and admonitions against declension in religion. And when we consider how adverse every thing within us and without us is to our better principles, and how the enemy of our souls employs all his devices to injure them, we need not wonder at the frequency of our hindrances and declinings. The defections sometimes appear in gross falls: but let us not think too well of ourselves if we have been preserved from these, or suppose that backsliding consists only in foul and outward misconduct. There is "the backslider in heart," as well as the backslider in life; and while we stand fair with our fellow Christians and our ministers, we may have much to lament before God in the loss of that spirituality, and fervour, and confidence, and delight in ordinances which once distinguished our experience.

We also see that it is necessary when it is impaired to have it renovated. Nothing is right in religion if "the heart" be not "right with God;" and, therefore, says Solomon, "Keep thine heart with all diligence, for out of it are the issues of life." We may go on in the performance of duty, but if "the right spirit" be wanting, the mere action is of little worth. The Lord looketh to the heart. Two donors may give alms; one from a principle of charity, the other from vanity: two attendants may repair to the same sanctuary, the one to seek and serve the Lord, the other, led only by custom or curiosity: but how differently do they appear in the view of God, and how differently are they regarded by him. We act in the same manner towards our fellow-creatures as far as our knowledge extends. In what they do for us, we are affected by our apprehension of the spirit with which they are influenced. If we think the favour conferred be from esteem, or love, or gratitude, we prize it, however small; while, if it appears to originate in selfish design, we cannot value it however great. But the want of a right spirit