my soul rejoice with him because of the kindness | O God. My soul thirsteth for God, for the livof the Lord. ing God.' God, the living God, in a living Christ, is the only bread and water of life to satisfy a living soul. Lord, give us ever this bread; so shall our soul live, and sing praises to thy name.

1. They contain an important truth which | long as there is hope of relief. All that a man God has continuously illustrated in his provi- hath will he give for his life.' What endless toil of dence. Noah and his family, when all beside body and of mind do men willingly and cheerperished, lived in the ark, not by bread alone, fully undergo, to provide the means of life! To but by that word of warning which God gave, what advice will they not have recourse? To and they in faith received. Moses and Israel, what regimen will they not submit, what mediduring forty years in the wilderness, lived not cine will they not employ, in order to prolong even by the manna from heaven alone, but by the their days! Nor are men to be condemned for word of God that promised, and in faithfulness and all this care of the body. They are only to be mercy prolonged, the miracle. Nor is this power condemned, when, for the sake of the perishing of the word of God confined to times of old, or body, they neglect the immortal soul. O! that to acts of miracle; but till this hour, and before men were but as careful, while they provide the our own eyes, men live not by bread alone, but meat that perisheth, to provide that meat which by the mercy of God, which by an invisible proendureth to everlasting life! While every im-vidence, but a visible instrumentality, converts provement of tillage is applied to the earth; while into scenes of light the 'dark places of the earth,' every manure is sought that may render it more and into homes of love the habitations of horrid fruitful; while every seed is imported that may cruelty.' increase the harvest; O! that men were as diligent to break up the fallow ground in their own souls; to dig around and manure the barren and endangered fig trees there; to sow the seed of the word in the furrows of broken and contrite hearts; and to prepare a harvest of faith, and love, and zeal, and holiness, for the coming of the Lord of the harvest!

2. These words are still farther important, because they furnished our Lord with a triumphant answer to satan's first temptation. The word of God, while it anxiously warns believers against 'the wiles of the devil,' reminds them that are tempted how they are not ignorant of his devices,' and encourages them by the joint word of command and promise, 'resist the devil, and he 2. Now there is no harvest of the earth but by will flee from you.' The first and chief 'device' the seed-there is no life of the soul but by the of the enemy is evidently to suit his temptations word. But many seeds of the earth are unproto our state of mind and body, and to the cir- ductive; the produce of many is worthless, of cumstances or the places in which we are found. others deleterious or destructive. How differNow the mind of our Lord must have been in-ent the seed of the word! Man shall live by tensely occupied by the testimony from heaven; every word that proceedeth out of the mouth of satan, therefore, by insinuating a doubt, seeks to God.' How careful should we therefore be to generate ambitious pride in its demonstration. search the scriptures! Every study is for imOur Lord was an hungered; satan therefore mortality! Every word is a principle of eternal tempts him into a distrust of providence. There life! is no help at hand; satan therefore urges him to 3. Yet whatever be the soil, whatever the culself-dependence. To all these 'cunning devices' ture, and whatever the seed—there is no harvest our Lord opposes one simple reply-it is writ- but by the rain, the dew, the wind, and the sun. ten, Man shall not live by bread alone, but by So is it with the soul. Paul may plant, and every word that proceedeth out of the mouth of Apollos water-God giveth the increase. What God.' Now the mouth of God had just said, humble, watchful, prayerful dependence, should 'This is my beloved Son,' and on that bosom of we therefore exercise on the power and the teachlove the Son rests with confidence, that what-ing of the Spirit of God. He alone can teach ever is needful for him his Father 'will provide.' us all things.' He alone bring all things to our But this was not written merely to record or remembrance.' He alone 'take the things of magnify the wisdom or the victory of our Lord; Christ, and show them to us;' and he alone proit was written for our learning, direction, conso- duce that blessed fruit of the Spirit,' which aslation, and encouragement; and chiefly to show sumes the beauteous forms of love, joy, peace, that he who was in all points tempted as we long-suffering, gentleness, goodness, faith, meekare,' is able to succour them that are tempted.' ness, temperance, against which there is no law.' These two views of the words of our Lord suggest the following practical reflections.

1. Life, and the means of life and health, are the most valuable of all earthly blessings. Life never loses its value, even under pain, so

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4. And should we not remember that as the body in health demands daily bread, and as health and strength depend upon the necessary supply, so the soul, in health, demands the bread of life, and is preserved in spiritual vigour according to the

regularity and abundance with which its hunger to be rich,' to impatience and murmuring if is satisfied.

NINETEENTH DAY.-MORNING.

'Go to now, ye that say, To-day, or to-morrow, we will go into such a city, and continue there a year, and buy and sell, and get gain. Whereas ye know not what shall be on the morrow, James iv. 13, 14.

the boon be denied, and a forgetfulness of the giver, if the desire be gratified.

Now it is to be observed that the apostle, so far from discouraging or condemning the commercial spirit, implies its encouragement by offering his best instructions for its regulation, 'Go to now, ye that say, To-day, or to-morrow, we will go

into such a city, and buy, and sell, and get gain. This worldly and presumptuous spirit he utterly condemns, and the remedy presented is simply this: never say what ye will,— For that ye ought to say; If the Lord will, we shall live, and do this or that. Therefore that every one engaged in worldly business, and calculating upon its gains, may perceive, and, by the grace of God, be led to feel the force of the apostle's argument, let him attend to the statement of facts by which it is enforced.

JAMES wrote his epistle to the twelve tribes scattered abroad,' and who being thus deprived of the possession of their lands, were necessarily driven to commerce for subsistence. He wrote also with an eye to their migratory dispositions and habits, which seldom permitted them to set tle down permanently in one place, but carried them with their wares from city to city in search It is important therefore to observe that the of purchasers and profit. But while he ad-resolutions and calculations he condemns, are susdresses himself immediately to the Jews, his pended by a chain of such mere presumptions as admonitions are applicable to all men in similar is utterly incapable of sustaining their weight. employments. Nay, to all men in every employ- There are four principal links described by the ment, for scarcely is there any man endowed with apostle. ordinary understanding and feelings who is not more or less engaged in contemplating the 'gain' which is sooner or later to be derived from his labours. Still the apostle must be understood as addressing himself particularly to those who are busied in commercial pursuits; wherefore, that we may point out his meaning, we should reflect for a little on some commercial peculiarities that render the admonition so necessary.

1. Commerce necessarily forces its votaries to be, in a great degree, 'citizens of the world.' Their minds must expatiate more or less widely through all its geography, and the peculiar commercial advantages of countries and cities must be the frequent subject of their meditations. Hence in choosing their place, and their society, they are under constant temptation to overlook religious dangers, or disadvantages, and tie down their thoughts to the simple question of the prospect of profit, or the danger of loss.

2. The fluctuations of commerce are always so frequent, generally so unexpected, often so unaccountable, that there is great danger that the providence of God, though admitted as a doctrine, may yet be neglected as a principle of action, and object of constant regard.

1. The resolution and calculation condemned presume, not merely upon to-day, but on to-morrow, whereas we know not what a day may bring forth.' 2. They presume not merely upon to-morrow, but a whole year's residence in one place, whereas, at the best, here we have no continuing city. 3. They presume that we are above the fluctuations and uncertainties of the world, and that by our skill, diligence, or what the world calls 'good fortune,' we are sure to 'get gain.' 4. All doubt of success removed, presumption strengthens into certainty—and we not only anticipate times that are not our own, count gains we have not realized, but like thoughtless minors we hasten to spend our future income, and rejoice in our boasting,' though all such boasting is evil.'

Now that on these presumptions thousands rest, and that in these boastings thousands indulge, are matters that are best proved by an appeal to every man's own heart. Yet surely the folly of them cannot be denied! Does not all experience prove the madness of any calculation founded on the presumed certainty of human life? Does it not equally testify to the fleeting tenure of all earthly riches? and the unsatisfying nature of all 3. Whereas from the sudden fluctuations of earthly joy? Does not the Saviour warn us commerce there are occasions of great individual against any trust in riches? Does he not entreat or national loss, yet these same fluctuations as us to transfer our commerce and our treasure to frequently are the cause of sudden and extensive a higher and safer world? And does he not gain; hence a continuous tendency to hastening admonish us that we are not profited should we

'gain the whole world,' if we, by any negligence, of acting. 3. The heartfelt, habitual, and invari'lose our own souls?' able use of such forms of speech as should both remind ourselves of these things, and bear witness of them to others.

1. If then to-morrow be so uncertain, how precious is to-day! We know not when we draw one breath, if ever we shall draw another. We know not, when we awake, whether ever we shall sleep, but in the grave; and we know not, when we sleep, whether ever we shall awake again till our doom is sealed for eternity. Let us see then that we 'walk circumspectly; not as fools, but as wise, redeeming the time, because the days are evil.'

2. Time, eternity-death, judgment-heaven and hell-are awful realities. Yet by men whom the world calls wise, they are often dealt with as the toys of thoughtless children. Time is wasted, eternity forgot; death is unthought of, judgment disregarded; heaven not longed for; hell not shunned. Yes, hell not shunned! For where Satan's lies are received, and God's truth rejected; where his devices are followed, and God's love despised; where his service is rendered, and God's law rejected; there Satan's companionship being chosen, participation in his doom cannot be avoided.

1. The will-in man the power of weighing, choosing, and determining upon his actions; but still in the whole process liable, because of sin, to be influenced by ignorance, error, prejudice, or evil inclination. The will-in God, his most wise perception in himself of what is good, and his most holy disposition and purpose to carry it into effect for his own glory as the end, and the well-being of his creatures as the means. And thus accordingly sings the church on earth, as the Spirit giveth her utterance, Our God is in heaven; he hath done whatsoever he hath pleased;' and thus sings the church in heaven, Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are, and they were created.'

2. If for the pleasure of the Lord all things were created, it is evident that only at the pleasure of the Lord can any thing continue. Yet is it one thing to admit the truth of this statement, and another and very different thing to feel and to act under its power. Indeed there is such a tendency in the human heart to forget God himself—his

3. Let no man vainly try to join whom Christ has dissevered. 'We cannot serve God and Mammon!' Nor is it necessary, even for worldly purposes, to make the vain attempt. True god-presence, his watchfulness, his power, his holiness, liness never yet stood in the way of success; and in case of disappointment, which may come to any, godliness can ensure what riches alone can never obtain that rest to the soul which Jesus promises, and that abiding contentment which is great gain.'

NINETEENTH DAY.-EVENING.

and his judgment—that it can never surprise us, if those who can thus forget their God, should also, and at the same time, forget themselves. To this forgetfulness three causes mainly contribute. First, We possess, in a high degree, the useful, but much abused power, of banishing from the mind disagreeable objects and thoughts, and of calling up others more congenial and agreeable. Now of all subjects, God, and holiness, and sin, and death, and judgment, must to the unrenewed heart be far the most disagreeable; they are

Ye ought to say, If the Lord will, we shall live, accordingly dismissed, and in their room a host and do this or that,' James iv. 15.

'OUT of the abundance of the heart, the mouth speaketh.' Therefore, if without any implied or expressed reference to the will of God, we habitually say, We will go to such a place, and do this or that, it is evident the abundance of the heart' is ‘self”—self in counsel, self in determination, self in agency, and self in honour. This mode of speech the apostle utterly condemns, not because he would give a lesson on the mere proprieties of expression, but because, by correcting the expression, he would correct the heart.

The words of the apostle present to us three things: 1. The will of God. 2. Our dependence upon it for continuance of life, and every power

of unhallowed thoughts are conjured up, that leave, in their revelling, neither time nor inclination to think seriously, either of ourselves or of God. Secondly, We become so immersed in business and care, that when compelled, by some pressing necessity, to think seriously, for a little, of God and our souls, we are speedily re-absorbed by the whirlpool of worldly engagements, which all assuming the forms of important and imperative duties, not only carry us away altogether to temporal shadows, but furnish us with an excuse for neglecting eternal realities. Thirdly, Life and success are seen to depend upon so many worldly supports, that the invisible Supporter of all is overlooked in the light of his own

gifts. Thus life is seen to depend so much on stant reference of godly men to the gracious an original strength of constitution, so much on sovereign will of God, by which he gives food, raiment, climate, medicine, and care; while takes away' as seemeth to him good, and whic success is seen to depend so much upon industry, will infallibly be done on earth as it is in heaven frugality, acuteness, and honesty; that to these we learn to look as idolatrously and stupidly as Israel to the golden calf when they sung before the works of their own hands, and said, 'These be thy gods, O Israel, that have brought thee out of the land of Egypt.'

Now that we are entirely dependent for the power of either attempting or doing any thing, is evident from the fact, that upon God's will alone we depend for life, and breath, and all things.' 'He made us, and not we ourselves; we are his flock, and the sheep of his pasture.'

TWENTIETH DAY.-MORNING.

"Every good gift, and every perfect gift is from above, and cometh down from the Father lights, with whom is no variableness, neithe shadow of turning,' Jam. i. 17.

'WHо maketh thee to differ from another? an what hast thou that thou didst not receive?' ar questions which nature and grace unite in ad dressing to every man. The body is God's gif the life is his gift, the spirit is his gift—ever thing that distinguishes the body, its health, an its vigour-every thing that distinguishes th life, its sustenance and endurance-every thin that distinguishes the spirit, the understanding and the affections—all are the gifts of God. S

3. Such being our condition of humble dependence, how just that our lips should speak the language of our condition! Instead of proudly saying, we will go, and we will do,' how necessary to premise, if the Lord will.' The propriety and necessity of this mode of speech is evident upon two accounts. First, For our own sake, that we may be kept 'mind-nature testifies, not of man's right and posses ful of our latter end,' and so busy 'counting our days, that we may apply our hearts to wisdom.' Philip, king of Macedon, is said to have had a servant whose duty it was to awake him to business, each morning, with these words, 'Remember, Philip, that you are a man!' And such a memento is constantly furnished to our ears and our hearts, when we habitually refer both life and success entirely to the will of our heavenly Father. Secondly, A continued and habitual reference to the 'will' of the Lord, is equally necessary for the sake of others. We see a world around us hurrying on, not only to death, but to ruin; and as coffin after coffin goes by, we merely hear men inquire, Who is dead? And then so instantly and so earnestly resuming their employment, or their pleasures, that it is evident they do not think how soon they may, or must,

follow.

pray

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sions, but of God's liberal endowments. To the same effect is the testimony of grace, 'God s loved the world that he gave his only begotter Son,' thereby teaching the redeemed to sing thanks be unto God for his unspeakable gift. The Holy Spirit is his gift. I will the Father,' says our Lord, and he will give you another Comforter.' The everlasting righteous ness which Christ brought in, and which, amongs 'the things of Christ,' the Spirit shows to us, a gift. For if by one man's disobedience deat reigned by one; much more they who receiv abundance of grace, and of the gift of righteous ness, shall reign in life by one, Jesus Christ And even that promised life itself, is not our natura inheritance, but the gift of God is eternal life through Jesus Christ our Lord.' Nay, the whol work of salvation, and the faith whereby it i apprehended, are God's gifts; for so it is writter by grace are ye saved, through faith, and tha not of yourselves; it is the gift of God.'

Now, as 'none of us liveth to himself.' we are bound to watch over and warn one another; to have our speech always with grace, seasoned Now of the gifts that come by nature, this i with salt,' that is, with such preservative truth, remarkable, that though they are many, thoug as may resist, to the utmost of our opportunity and they are great, though they are highly prize power, the corrupting conversation of a 'world yet not one of them is really good, not one that lieth in wickedness.' We are bound, as we them is perfect. They are not good; f shall answer for 'every idle word,' to 'let no cor- though all combined, they can neither certainl rupt communication proceed out of our mouth, relieve pain, nor communicate happiness; an but that which is good, to the edification of the they are so far from perfect, that most bodil hearers,' and there is not a truth in the bible, which gifts, after a few years of use, become daily wors the world more needs to hear, or by which, under until they are utterly extinguished; and th grace, it is more likely to profit, than by the con-endowments of the spirit, weak at the bes