mendable as far as it goes. It discovers the fitness of the divine economy: it is a hopeful preliminary to the dedication of oneself to the Saviour. But I must not permit you to suppose that, because approved, it is all that is needful. You must advance further: you must beg God to perfect this work in you. If you have not yet arrived at these convictions, you may perceive how little of true religion you have hitherto learned; for even these are only preliminary lessons in the knowledge of salvation. If you have long since felt and yielded to their influence, you will not find it an unpleasant thing to have been reminded of all the way which the Lord hath led you, that he might humble thee and prove thee, to do thee good at thy latter end. speak to their souls through the written | This state of mind, therefore, is only comword and the Holy Spirit just as effectually as he spake of old from the top of the mount. They will see the dignity and strictness of the commandments: they will contrast it with their own violations; and then, perhaps, with incipient convictions of their danger, they will recoil in dismay from their situation, and look about for a Saviour to mediate between them and the Almighty. If they seek him, he will be found. He is at hand in the person of Jesus Christ. He will soothe their terror; he will relieve their embarrassment; he will give rest to their troubled and anxious souls; and, instead of the dark and dreamy security in which they formerly lived, he will introduce them into a full, intelligent, and well-founded confidence towards God. How precious is Christ to the con science-stricken believer! His terror shall not make us afraid. Through him the fiery majesty of Sinai is converted into the lovely splendour of Tabor; and, whilst the law shines out in all the beauties of its holiness, its thunders and its lightnings are at rest. It is well worth while to sustain the dread and consternation which the discoveries of our full responsibilities force upon the soul, in order to subdue and enjoy the privilege of reliance on Jesus as our Mediator. If any of you are now suffering under these apprehensions, if you have been awakened to think and speak well of God, of his law, and of yourselves, I would encourage you once more; I would say to you, as Moses said, "Fear not: God is come to prove you, that his fear may be before your faces, that ye sin He will not break the bruised reed, and the smoking flax he will not quench." not. But I would also admonish you of one thing ere we separate, that you must not rest content with these views of the law. You must pass through them to the gospel. Conviction, recollect, is not conversion. What good does the alarm of conscience do, unless it produces a permanent effect? What boots it for one to feel his need of a Saviour, unless he decidedly avails himself of the Saviour? It is quite possible to possess the state of mind commended in my text, without yielding ourselves up to the just influence of it. God knew this; and, therefore, when he says, "They have well said all that they have spoken," he immediately adds, "O that there were such a heart in them, that they would fear me and keep all my commandments always, that it might be well with them, and with their children for ever." The distrust implied in this exclamation was fully justified by the event; for scarce forty days had passed, and Israel was engaged in worshipping the work of their own hands. REFLECTIONS ON THE ONE HUNDRED AND BY THE REV. R. W. BURTON, M.A., Curate of St. Werburgh's, Bristol. "When the Lord turned again the captivity of Zion, we were like them that dream. Then was our mouth filled wi h laughter, then, The Lord hath done great things for them. The Lord hath and our tongue with singing: then said they among the hea done great things for us; whereof we are glad. Turn again our captivity, O Lord, as the streams in the south. They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, THIS psalm is evidently the composition of one who had experienced the bitterness of Babylonish captivity, and the sweetness of restoration to the Zion which he loved. It is not improbable that the author of it penned likewise the 137th psalm. There is the same ardency of affection towards the land of his birth, and of his religious privileges, evidenced by the writer in both cases. By the rivers of Babylon," says the psalmist, in the latter of these divine songs, "there we sat down, yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the Lord's song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy. Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, O daughter of Babylon, who art to be destroyed; happy shall he be bringing his sheaves with him." even to the foundations thereof. that rewardeth thee as thou hast served us. Happy shall he be that taketh and dasheth thy little ones liverance had arrived. One was raised up to succour against the stones." But now the hour of their de them by him "in whose rule and governance are the hearts of kings." "For Jacob my servant's sake and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me." Thus spoke the Lord by the prophet Isaiah nearly two hundred years before Cyrus appeared as the deliverer of Judah; and the first chapter of the book of Ezra informs us how accurately the prophecy was fulfilled, and with what cordiality Cyrus entered upon the work to which "the Lord stirred up his spirit." The date of the psalm under our consideration may be considered to be nearly the same with that of the proclamation of Cyrus, which announced universal liberty to the Jewish captives; and the writer is evidently among the very first of those whose "spirit God had raised to go up to build the house of the Lord which is in Jerusalem;" for the fourth verse shows that the return had but just commenced. Now, while the psalmist details his feelings and breathes forth his desires and utters his words of comfort, in reference to literal Jerusalem and her children's return from literal Babylon, we are not to confine ourselves within the bounds of this interpretation of his words. It is most commonly-some think universally-the case in the book of psalms that there is a spiritual meaning couched under the literal. There is "a great variety," according to bishop Lowth, "in the scripture usage of this kind of allegory. Sometimes the spiritual sense can hardly break forth and show itself at intervals through the literal, which meets the eye as the ruling sense, and seems to have taken entire possession of the words and phrases. On the contrary, it is much oftener the capital figure in the piece, and stands confessed at once by such splendour of language, that the letter, in its turn, is thrown into shade, and almost totally disappears. Sometimes it shines with a constant equable light; and sometimes it darts upon us on a sudden like a flash of lightning from the clouds. But a composition is never more truly elegant and beautiful than when the two senses, alike conspicuous, run parallel together through the whole poem, mutually corresponding with and illustrating each other." The psalm before us appears to be such a composition as is last alluded to in these words of bishop Lowth. Let us endeavour to trace the two parallel lines which run through it, and, in dependance on the Spirit's teaching, seek to draw from it lessons of heavenly wisdom. "When the Lord turned again the captivity of Zion, we were like them that dream." Any sudden transition in our outward condition-be it from extreme joy to extreme sorrow, or from a state of great affliction to one of high prosperityhas an overwhelming effect upon the mind. A kind of stupefaction is often the result, and this has been known to terminate in the complete overthrow of the intellect. To a less, but still very considerable degree of astonishment the psalmist says his mind and the minds of his brethren were raised when the proclamation was sent forth giving permission to return. "We were like them that dream :" the news seemed to them (as we say)" too good to be true." Their state of mind resembled that of Peter when he was rescued by the angel out of prison, as recorded in the twelfth chapter of Acts. In the apostle's case the circumstances followed so rapidly and so unexpectedly that he had no power to reflect. "He wist not that it was true which was done by the angel, but thought he saw a vision." We trace the same state of mind in Rhoda, as she comes to hearken when Peter knocks at the gate where his fellow Christians were assembled at prayer-doubtless for his release. "When she knew Peter's voice, she opened not the gate for gladness, but ran in and told how Peter stood before the gate." We have another, and a most interesting case of a similar kind, in the history of the old patriarch Jacob. When Joseph's brethren returned with the news that Joseph was yet alive and governor over all the land of Egypt, "Jacob's heart fainted; for he believed them not." Nor was it until he saw the waggons which Joseph had sent to carry him that the spirit of Jacob revived. It is, then, true to nature, when the psalmist paints as he does the astonishment of the captives at Ba| bylon; and, when he describes their state of mind as "like them that dream," we can enter in some degree into their feelings : "when the Lord turned again the captivity of Zion." But can we enter into the spiritual meaning of this verse? Do we remember the time when we were in a worse than Babylonish bondage? Have we ever been conscious of our spiritual slavery? Have we mourned over our captivity? And have we experienced the astonishment of those to whom the wondrous proclamation of freedom and restoration has been sent-not from an earthly deliverer, but from one "that saith of Cyrus, "He is my shepherd, and shall perform all my pleasure?"-the astonishment, I say, of those who see the barrier removed, and a way of access freely opened through Jesus by the Spirit unto the Father. I speak not of those comparatively few cases where the deliverance wrought is from a state of such amiableness and quietness of spirit that it has passed (except to the close and experienced observer) for godliness, to the condition of an enlightened worshipper of the Most High; but I intend to represent the case of the generality, that are "delivered from the bondage of corruption into the glorious liberty of the children of God;" and I think such would agree in asserting that the change in their condition and their prospects is so remarkable, nay, so wonderful, that they must appropriate to themselves the language of the psalm before us, and say, "When the Lord turned again our captivity, we were like them that dream." Nor shall this assertion appear so strange, when we consider the language in which scripture speaks of the change the believer undergoes, and the figures by which it is therein illustrated. It is declared in the bible to be a new birth it is likened to a resurrection. Who can picture the new-born babe's amazement as it opens its eyes upon the light of day, or the astonishment of the risen man? Of both is it too much to assert that they "are like them that dream?" The clear perception of the reality of the deliverance which these captives experienced was speedily followed by the joyous effect of it upon their spirits. "Then was our mouth filled with laughter, and our tongue with singing" (ver. ii.). And thus ought it to be in the case of every reconciled child of God. Shall Moses and the children of Israel sing on the shore of the Red Sea a song unto the Lord in gratitude for their safety, and in token of their joy?-shall these captives testify similar gladness of heart, and shall no anthems of praise, no cheerful notes arise from the lips of the redeemed of the earth? I would almost say it is impossible that it can be so; but that, where there is deliverance experienced, there must be joyfulness manifested. Believers are encou- | already received, that rich and abundant consolations raged, nay, commanded to cherish a happy and might spring out of and follow their former depressed rejoicing frame of mind. It is for their own advan- condition; just as the rivers which inundate the tage, and tends to their stability. And, while it thirsty banks are followed, as they recede, by flouhonours their Lord, it surely must recommend his rishing crops. Or the psalmist's prayer may be for truth to others. Yes, the world should distinctly the other captives, who had not yet returned, or se perceive that the believer possesses that which, like out as early as himself; and we know this was a needthe tree cast into Marah's waters, can render bitter ful prayer, for many attempted not to return; and things sweet to his soul; that, while his "heart doubtless there were many lingerers-many were so knoweth its own bitterness, there is a joy which a linked to idolatrous connexions, and so captivated by stranger intermeddleth not with;" that there is truth the blandishments and delights of a luxurious counin the apostolic paradox, "as sorrowful, yet always try, that they shrank from the perils and difficulties rejoicing." The joy we speak of, let it be remem- of a homeward journey, and from the self-denying bered, is ever mingled with humility and self- toil which necessarily awaited those who were to abasement. It is "joy in the Lord." It is one of re-construct their city and temple. "the fruits of the Spirit." Did these liberated captives before us sing from a self-sufficient state of mind, or did their joy proceed from a recollection of God's faithfulness and truth? The answer is given in the third verse: "Then said they among the heathen, The Lord hath done great things for them. The Lord hath done great things for us, whereof we are glad." So manifest was the Lord's interposition, that even the heathen were constrained to acknowledge it; and the objects of Jehovah's mercy were delighted to echo back that acknowledgment, and to declare that it was his interference on their behalf which gave them ground for such joy. "Surely," says another psalm, "the wrath of man shall praise thee: the remainder of wrath shalt thou restrain." What an illustration of this passage is now before us! The heathen, not only suffering God's people to depart peaceably and with honour, but actually praising Jehovah, and acknowledging his mighty hand. And here let us remark the power of truth: how it extorts where it does not win the assent and approbation of men! See that goodly band of "rulers and elders and scribes, and Annas the high priest, and John, and Alexander, and as many as were of the kindred of the high priest, gathered together at Jerusalem." Their object is to canvass the doings and disconcert the plans of two unlearned and ignorant men, as they perceived them to be." See how that august assembly "marvels at the boldness of Peter and John" as they testify of the truth. It is added, with striking emphasis," they took knowledge of them, that they had been with Jesus." O that there may be such an impress on all the professed followers of Christ, that the tone of their religion and the colour of their lives may extract the acknowledgment, that they have not acquired their sentiments, or the regulating principles of their lives from human systems or worldly sources; that the change they exhibit is not the effect of mere moral suasion or secular education, but that they have been under a higher master, and moulded by a higher agency; that "they have been with Jesus;" that "the Lord hath done great things for them." 66 The city of a hundred gates no longer standsBabylon is fallen. But has it left no antitype? Is there no place on earth that has its fascinating power over the minds and affections of men? Alas! this world is but, as Babylon was, a net to hold the irresolute and feeble-minded; and these are all mankind, save those" whose spirit God hath raised." O that we may be made "willing, in the day of God's power,” to break through all our tendencies to earth, and strengthened to undertake and go through the journey to that place which, but for our carnal and sinpolluted hearts, we should deem our father-land. But to resume. The prayer of the fourth verse is probably for the rest of the captivity not yet set ont on their return; and then the beautiful image "as the streams in the south" would apply to the multitudes which the psalmist prayed might be led back to Palestine, and rival in their concourse the torrents caused by the influence of the south wind*, in congregating the watery clouds and melting the snows upon the mountains. In either of the views you take of the passage, the prayer it contains is spiritually offered up to God by his redeemed. They know the difficulties that lie before them. They have learned a lesson from Ahab's answer to Benhadad-" Let not him that girdeth on his harness boast himself as he that putteth it off." They know that "it is not in man that walketh to direct his steps." They therefore pray for a continuance of the grace and strength already imparted; nay, more-not satisfied with any measure of strength already given, they seek for an increase of those gifts. They know that what they require to support them is daily and hourly aid from on high. They read that "the righteous shall hold on his way ;" and not only so, but "he that hath clean hands shall be stronger and stronger;" and therefore they pray for and expect this growth and progress. They know that it is when "the heart is enlarged” (and how is this but by an increase of faith and hope and love?) that they "shall run the way of God's commandments." And, finally, remembering their "days of vanity and years of trouble,” when sin reigned and God was dethroned, when, "empty vines" like rebellious Israel, they "brought forth fruit unto them gall, their clusters were bitter," they now desire the comforts of God's presence, the light of his counten Thus far the psalmist's harp was tuned to praise; but now the strain is prayer. "Turn again our cap-selves," and still found "their grapes were grapes of tivity, O Lord, as the streams in the south." How does this petition harmonize with the acknowledgment already made, that the Lord had turned the captivity of Zion? It would seem that the psalmist here seeks for a continuance and enlargement of the blessings The idea is rather the tide (unknown in the Mediterranean) turning back the water in the rivers which fall into the southern ocean. ance, the joy of his salvation. They desire that those | must be scantily supplied for the present time, in orheaven-born graces may be manifested in them, of der that they may not starve at a future day. The which the apostle Peter says, "If these things be husbandman goes forth, therefore, weeping, bearing in you and abound, they make you that ye shall nei-precious seed; but the God of harvests blesses his ther be barren nor unfruitful in the knowledge of our Lord Jesus Christ; but he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins." But, if we look upon the verse under consideration as containing a prayer on behalf of others, surely it finds its parallel in those intercessions which it is alike the privilege and the duty of the true Israel to offer up to God. They know that a royal proclamation has gone forth, offering liberty and restoration; that the terms of that proclamation are of universal application to all the bondsmen of Satan and of sin. Their bowels yearn over those souls "for whom Christ died:" they would not for worlds that one such should be "destroyed" through their negligence or apathy. Their efforts, therefore, are directed to induce them to hearken to the proclamation which has been made by heaven's King. "Having first given their ownselves to the Lord," they then devote themselves, by the will of God, to the welfare of their brethren after the flesh, their desire being that they also may be partakers of the grace which themselves have received; and to this end they take heed to the exhortation and desire of the inspired apostle, that "supplications, prayers, intercessions, and giving of thanks, be made for all men....for this," he adds, "is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come to a knowledge of the truth; for there is one God and one Mediator between God and man, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time." Here is large ground for the believer's intercessory prayer, and large warrant to expect a copious answer in God's time. "In the morning," therefore, "he sows his seed (and as he sows he waters the seed with his prayers), and in the evening he withholds not his hand; for he knoweth not whether shall prosper either this or that, or whether they both shall be alike good." He dares not to limit the Holy One. He dares not to place bounds to the efficacy of the atonement of the Son of God: he believes it to be commensurate with the wants of all. And while he asserts the sovereignty of Jehovah, in dispensing to individuals the will to return, he cares not to be deemed as inconsistent as the bible seems-but only to our limited capacity seems to be-when he lays before the world he has intercourse with the offer of pardon and restoration, and lays be fore the throne of grace his prayer on behalf of all the families of the earth. In the last two verses of the psalm, the writer summons up his experience of God's faithfulness and truth in aid of his design that man should be brought to place unlimited confidence in the God of his salvation." They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." The image here introduced is that of a husbandman going forth to sow his field. The season is a scarce one: the corn he is about to commit to the earth is dear: perhaps his children honest toil, answers his faithful expectations; and he is seen, when autumnal seasons arrive, coming again with rejoicing to his home, bringing not precious seed or a seed-basket (as the margin reads it), but "his sheaves with him." More sad and mournful than the sower, under the painful circumstances supposed above, did Zion's captives go forth from their altars and their hearths; but, when the Lord turned their captivity, as we have seen, amazement at their great deliverance soon gave place to laughter and singing. Weeping had endured for the long night of their captivity, but joy now came in the morning of their deliverance. And from this happy transition the psalmist draws a general truth, enforces an undoubted verity. And what is the meaning of his assertion? It is as if he said, "They that sigh and mourn over the prevalence of their corruptions shall, in the use of means faithfully followed up, become conquerors at the last. They that feel themselves tied and bound with the chain of their sins, shall pitifully, by God's mercy, be loosed, when they perseveringly and honestly seek liberation; not indeed by might or by power, but by the Spirit of the Lord of Hosts." He, the individual that now "soweth to the Spirit, shall of the Spirit reap life everlasting." The prospect may be at the moment clouded; but the sun shall soon break forth in his meridian splendour. The efforts, now made by the poor, tried, and tempted soul, may seem to promise but little success; but he shall doubtless reap in due season, if he faint not. "Blessed," says the Saviour," are they that mourn; for they shall be comforted." "Blessed are ye that weep now; for ye shall laugh." "The Spirit of the Lord is upon Christ, to comfort all that mourn; to appoint unto them that mourn in Zion; to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness." Read the thirty-first chapter of Jeremiah, and draw comfort, thou sorrowful soul, from the rich promises of restoration to Israel. Surely they are afforded to the believing people of God in every clime and age, that, through patience and comfort of that portion of God's word, they may embrace, and having embraced ever hold fast, the blessed hope of everlasting life which he has given in our Saviour Jesus Christ. There are some reading these lines who can enter into the spiritual meaning of this psalm; who not only admire the external charms of its language and imagery, as applicable to Israel after the flesh, but can appreciate its inner and more hidden beauties. To such the review now taken of it may open up some channels of profitable meditation. But O, may the good Spirit of our God speedily enable all, in his mercy, to appreciate the views herein unfolded of his gracious designs to the children of men. May all my readers have their captivity turned by the Lord of hosts. May the word go forth even to the oppressor and tyrant of every soul-" Let my people go, that they may serve me." May the promise be realized by every reader in its highest, its spiritual sense, which we read in Isaiah's prophecies: "He that scattered Israel will gather him and keep him, as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat and for wine and for oil, and for the young of the flock and of the herd; and their soul shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin rejoice in the dance, both young men and old together; for I will turn their mourning into joy, and will comort them, and make them rejoice from their sorrow. And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord." But, my reader, recollect that, if the captivity in which you by nature are held to sin and Satan be not turned, and if death surprise you in your chains, there is no deliverance hereafter. If, through the love of sin and the infatuating influence of evil habits and connexions, you are unwilling to embrace the offer of the true Cyrus, as he publishes deliverance to the captives; and so, instead of mourning over your captivity, and hailing with joy the message of salvation, you reverse the case, and exult in your prisonhouse, and the thought of liberty saddens you; then recollect that it is written, "Woe unto you that laugh now; for ye shall mourn and weep." Finally, as sure as "he that soweth to the Spirit shall of the Spirit reap everlasting life," so surely (for it is the word of the same God, who cannot lie) he that " soweth to the flesh shall of the flesh reap corruption." Of such a one it may be hereafter said, "He sowed, but it was not with penitential tears-he mourned not for his sins which crucified the Lord of glory, but still he sowed, and that for eternity; and, when the harvest came, he also was seen returning, but he had no sheaves with him. The root of what he sowed was as rottenness, and the blossom thereof had gone up as dust." May our harvest not be like his ! Miscellaneous. GOVERNESSES.-There is no class of our fellowcreatures whose situation is more trying or whose path is more beset by difficulties than that of governesses; yet none for whom so little has been said or written, to commiserate their trials, and to guide them through the varying scenes of life. Brought up in the midst of comforts (nay, perhaps in affluence, and by some reverse of fortune reduced to procure a subsistence by their mental attainments), accustomed to receive all the endearments and attentions of a tender mother, to be guided by her precepts and admonished by her example,they are at an early age called upon to relinquish these, and to enter upon duties which require all the self-denial, all the experience of womanhood. We will imagine one "in a comfortable situation." Such is the mode of expression, but alas! how little true comfort does she experience! She may indeed be the mistress of her little domain : her pupils are entirely confided to her care, and none interferes with the regulations she prescribes; but what is her situation in the house? Too refined to be a companion for the domestics, yet regarded by the family as a dependant, she is the solitary one, for whom none feel a sympathy, about whom none concern themselves. Her trials and anxieties can be comprehended only by those similarly situated. Feeling the responsibility of her charge, solicitous for her pupils' improvement, sometimes desponding at the tardiness of their progress, at others perhaps distrusting her own abilitiesharassed by the ill-humour of others, all the energies of her mind constantly tending to the same object, her spirits become depressed, and she has no kind friend at hand to whom she can unbosom herself, and from whom she might receive the balm of consolation. There are also many instances in which her path may appear obscure, many occasions when she knows not how to act, and when conscience can be her only guide; but then human nature will err, and conscience may be smothered in indecision, and it is for her guidance and comfort at these times that she would desire a publication whose directions she could follow. Much more might be said on the subject, and many things mentioned, to increase the sum of trials, such as the paltry remuneration for their services, their destitution if afflicted by sickness, and the miserable prospect of declining years unprovided for; but, if I have awakened the sympathy or attracted the attention of abler individuals, my object is accomplished, and I therefore conclude. COLONIAL CHARACTER. Nothing has contributed more powerfully to lower the standard of colonial character and diminish the estimation in which colonial society is held, in comparison with that of old countries, than the sordid motives which alone have influenced the great majority of settlers. How small a number has a philosophical desire of extended usefulness, or even a manly consciousness of unemployed energy and impatience of inaction, driven to swell the tide of emigration! Generally speaking, the only object of colonists has been gain; and the necessary consequence was to impart a low, materialistic tone to the community which they formed. I am far from wishing to inculpate the desire and effort to provide adequately for physical wants; but, unless they be kept in subordination to higher aims, they are nost pernicious in their effects upon character. And, in considering the vices and failings which strike us as most prominent in comparatively new countries, we should recollect the hereditary influence transmitted by the class of men who have formed the majority of the first settlers, and which their descendants find it for generations difficult to resist, particularly as the nature of their situation generally tends to perpetuate the money getting habits which they | inherit, and which cannot but blunt in most instances the finer feelings of the mind and heart.-Godley's Letters from America. |
