October 20

own will; and his providence is so universal and minute, that a sparrow falleth not to the ground without our heavenly Father, and the very hairs of our head are all numbered. But what is appointment with him is contingency with us. The most important and interesting occurrences in our individual histories are often peculiarly accidental: in review they appear surprising; and in prospect, had they been announced, would have seemed improbable, if not impossible—"I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight.—These things will I do unto them, and not forsake them."

Obed-edom's compliance was very praiseworthy. How many, had they been placed in his circumstances, would have declined the reception of the ark! Some would have pleaded danger—"They could not live under the same roof with this mysterious and dreadful symbol, which had killed Uzzah, who only touched it, and smote so many of the Beth-shemites who only looked into it. Some would have felt the expense it might entail. Some would have excused themselves on the ground of trouble—"multitudes will be constantly repairing hither, either from devotion or curiosity. The house will be a thoroughfare. We shall find it necessary to engage doorkeepers"—But if any of these thoughts occurred they had not a moment's weight with Obed-edom. Providence, says he, has laid this service in my way—It is the call of God—and I seize with gladness an opportunity afforded me to show my love to his service, and to exercise self-denial for his sake.

And what was the consequence? Had he reason to repent of the forwardness of his zeal? The ark, says our Henry, is a guest that always pays well for its entertainment. And what says the sacred historian? "And the ark of the Lord continued in the house of Obed-edom the Gittite three months: and the Lord blessed Obed-edom, and all his household."

OCTOBER 20.—"He doth devise means, that his banished be not expelled from him."—2 Samuel 14:14.

Some emblems of this appeared under the law. Many persons ceremonially unclean were banished for a time from the camp, the city, and the sanctuary; but means were ordained and prescribed for their cleansing, their release, and their restoration. But let us look at the conduct of God towards his people in the means he devises for their redemption, their conversion, their recall from back-sliding, and their removal home.

Man was made after the image of God. God delighted in him and held communion with him. He was perfectly holy, and perfectly happy: the heir of immortality, and the lord of all in this lower world. These views of man only serve to enhance his fall, and make his loss so much the more deplorable. He is not now what he originally was. Adam was banished from paradise; and Cherubim, with a flaming sword, were placed to prevent his return to the tree of life. And we were banished in him—In Adam all died. We were deprived of the favour and presence of God; and separated from the supreme good; and resembled traitors, who,

having forfeited their right to their former abode and possessions, wander exiled from place to place, not daring to appear where once they lived, lest they should be apprehended and executed. What a state was this to be in! But it was not of God that his banished should be expelled from him. He desired not the death of sinners; and therefore he devised means to deliver them from the sentence of condemnation, and to bring them back to his favour and presence. And what were these means? They were such as evinced not only his clemency, but showed that he was rich in mercy—We could never have found out, and all the principalities and powers above could never have found out, a way for our return to God, consistently with all the perfections of his nature. But his understanding is infinite. O the depth both of the wisdom and knowledge of God! He forms a plan in which he abounds towards us in all wisdom and prudence; a plan which angels desire to look into; a plan, the development of which will draw forth the praise and wonder of eternity; a plan in which goodness and justice shine forth with equal beams; in which mercy and truth meet together, righteousness and peace kiss each other; in which, while he redeems Jacob, he glorifies himself in Israel; in which, while the guilty are pardoned, the law is fulfilled, and magnified, and made honourable; in which, while there is peace on earth and good will towards men, there is glory to God in the highest. "All things are of God, who hath reconciled us unto himself by Jesus Christ."

Redemption however is one thing; salvation is another. We have seen what God has done to bring us out of our guilty state: but we must also be brought out of our depraved state. We are darkness: how are we made light in the Lord? We are the servants of sin; how are we turned from the power of Satan unto God? The grand agency is the influence of the Holy Spirit; and hence we read of our being born of the Spirit, and being led by the Spirit; and we are assured that where the Spirit of the Lord is there is liberty. But among the means devised for our conversion is the dispensation of the word by preaching: "He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." There is not only a great and obvious adaptation and suitableness in this instrumentality to the purpose designed, but it is the ordinance of God's own appointment; and is therefore entitled to his blessing. Accordingly faith cometh by hearing. In the beginning of the Gospel, and in every revival of it since, the work has been principally accomplished by preaching. Were any given number of converted individuals now living to tell what God had done for their souls, how many of them would ratify this truth? One would say, I had not a serious thought of God, or of my soul, before such a sermon, like a clap of thunder, awakened my sleeping conscience. A second would say, I was a Pharisee, trusting in myself that I was righteous, and despising others, till such a discourse, like a scythe, mowed down all my legal hopes, and made me cry for mercy. A third would say, I was walking according to the course of this world, spending my money for that which is not bread, and my labour for that which satisfieth not, till such an address urged