October 25

And well may the Christian thus pray, when he considers the evil of unbelief, and knows how dishonourable it is to God, and how injurious it is to himself. "If ye will not believe," says the Prophet, "surely ye shall not be established." The word preached cannot profit unless it be mixed with faith. In prayer we must ask believing, or we shall not receive. We read of the obedience, and of the joy of faith. We walk, we live by faith. And no wonder the Christian feels the remains of his unbelief; and weeps over them—And he will, with this father of the child, "cry out, and say with tears, Lord, I believe; help thou mine unbelief."

But this is a token for good. And while you bewail the weakness of your faith, and you ought to deplore it, we must encourage and comfort you concerning it. What we are going to advance may be abused, but it will be first usurped by those to whom it does not belong; and it is not easy to hinder all stealing. We say then, First, that these lamented remains of unbelief shall not be suffered to condemn you. Secondly, there is nothing in them peculiar to your experience: all your brethren are familiar with the same complaints. Thirdly, the power of the evil is already broken, and shall never have dominion over you again. Fourthly, the very existence of it will soon cease for ever. Lastly, it is possible even now to subdue much more of the very being of it: so that it may much less oppose and distress you—He that hath begun the good work in you giveth more grace, and is the God of all grace. He can cause your faith to grow exceedingly; and fill you with all joy and peace in believing.

OCTOBER 25.—"Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old"—Micah 7:14.

HERE is obviously an improper punctuation. It affects the meaning, and injures the force of the passage; in consequence of which the reader may be led to suppose that Carmel was the place in which the captives were now disadvantageously dwelling; whereas it was the place in which it was desirable for them to feed. The colon pause therefore should be set after the word "wood: and then the reading will be according to the Hebrew structure," Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood: in the midst of Carmel let them feed, in Bashan and Gilead, as in the days of old." For "Carmel" was not a barren, dreary, wilderness country, but consisting of fine open pasture land. It is never mentioned without commendation; and is therefore here named with Bashan and Gilead. Indeed in the Scripture it is often used, as well as "Sharon," proverbially, for any scene of richness and fertility.

The prophet refers immediately to the Jews, who were exiled in Babylon, and implores their restoration to their own country, where God would deal with them according to the most favoured and flourishing periods of their history. But when we consider the symbolical language of the sacred writers, and the typical nature of the Jewish dispensations, we are authorized to pass from the natural to the spiritual Israel.

We may observe therefore the persons to be favoured. They are

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called "his people." He has always had a people for his name; and to know who they are we need not ascend up into heaven, to examine the divine purposes: we have the book of life in our hands, where they are recorded, though not by name yet by character; and he may run that readeth. They are described as "the flock of his heritage." While this expresses them to be sheep, it holds them forth collectively as all one in Christ Jesus; and shows the interest Jehovah has in them. A man may have a flock in his temporary possession, and under his superintendence; but though it be the flock of his care, it is not the flock of his heritage. In the East a person's whole substance often consisted in his flocks and herds; of course he would feel a peculiar concern in them as his own. And the Lord takes pleasure in them that fear him. His portion is his people. And he derives the revenue of his glory from them. They are also said to "dwell solitarily in the wood." There are few around them with whom they can feel congeniality; for we may be alone, though surrounded with company. Yet here is not only solitariness, but unlikeliness of supplies, and exposure to danger. Are not the afflictions of the righteous many? Are they not sometimes perplexed and comfortless? Are they not often timid and alarmed, like sheep and lambs in a wood, when they hear beasts of prey howling about them?

See therefore the blessing implored on their behalf: "Feed thy people with thy rod." The "rod" is the symbol and the instrument of the shepherd; and the word "feed," by a common figure of speech that puts a part for the whole, is significant of the discharge of all his office. The meaning therefore is, that the Lord would lead them by his word and Spirit in the way that they should go. That he would heal them when wounded or diseased. That he would restore them when they run astray. That he would guard them from all their perils. And especially that he would provide them repast and repose. We mention these together, because his sheep not only hunger and thirst, but are frequently weary-worn and faint. Hence the inquiry for both: "Tell me where thou feedest, where thou makest thy flock to rest at noon." And when the believer realizes the blessings of his salvation, and appropriates the promises, and enjoys the comforts of the Holy Ghost, and feels the refreshment of divine ordinances, and can leave all his cares with the providence of his heavenly Father, he knows what David means, when he says, "The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters."

But how was the privilege to be dispensed? "In the midst of Carmel let them feed, in Bashan and Gilead, as in the days of old." Thus nothing less is implored than the richest measure and degree of provisions and indulgences. But are suppliants to be choosers and prescribers? And shall they who are not worthy of the least of all his mercies, not only ask for relief, but the noblest entertainments? Yes; such is the condescension and kindness of Him who giveth to all men liberally, and upbraideth not. He has said, "Open thy mouth wide, and I will fill it." Our Saviour reproves his disciples for the contractedness of their asking; "hi-therto ye have asked nothing in my name; ask, and ye shall receive, that your joy may be full." Let us pray therefore as Paul did, not