(as men speak) caused him that gush of tenderness: Grace prompted his loving prayer: Court-dignity and policy impelled him quickly to command his feelings; and he was thus able to give the quiet and proper orders for entertaining his unsuspecting brethren.-In persons of exalted station, dignity, and authority, we cannot always divine how much of deep feeling, or even of religious principle, may secretly be in operation. Far more may be passing in the mind of a pious Minister of State, than cursory observers would suspect. Besides this instance of Joseph, we have similar cases in two other pious Attendants on Pagan Courts. (Nehemiah i. 4. Daniel iv. 19.)

Now the man Moses was very meek, above all the men which were upon the face of the earth.-Numbers xii. 3.

To shew that the most eminent saints are hourly dependent on grace, and consequently to make us fear for ourselves, this man of God was suffered to fall into a spirit of great irritation, "so that he spake unadvisedly with his lips" and was on that occasion cut off from the privilege of entering the Land of Promise. (Numbers xx. 7-13.) The penalty, and the whole transaction, proclaim indubitably to all, of every age, that it is no slight thing to speak unadvisedly.

Behold, this day thine eyes have seen how that the LORD hath delivered thee to-day into mine hand in the cave: and some bade me kill thee; but mine eye spared thee and I said, I will not put forth mine hand against my lord; for he is the LORD's anointed. -1 Sam. xxiv. 10.

Dangerous companions are those, who, like David's men (most of them, very sorry characters; see 1 Samuel xxii. 2)—plausibly hint a daring, sinful act just at the

moment when outward circumstances and our own innate corruption may concur to prompt or to favour the act. On the other hand, that is a strong, and noble, and holy spirit, which can, single and unaided (save only by the secret grace of God), resist the threefold influence of opportunity, propensity, and solicitation.

And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so ?—2 Sam. xvi. 10.

But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him.-1 Kings xii. 8.

The rash temper of Rehoboam was exhibited, not only in his choice of advisers, but in the highly-coloured figures of speech which he used. "My father chastised you with whips, but I will chastise you with scorpions." Could that father's voice have been heard from the tomb, it would have been, to tell his son-and not for the first time"Child, thou art only preparing a rod for thine own back!"

Thus Rehoboam showed his foolish Temper-wholly unfit to govern-not only by choosing the counsel of the young men, but by adopting their language also; rude, overbearing, figurative language. Grave counsels and safe principles were needed; but this hard policy, followed up by harsh metaphor, was like a barbed arrow dipt in venom.

And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offer

may

ings according to the number of them all: for Job said, It be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.— Job i. 5.

See the carefulness of a religious parent!-he cares unceasingly for the honour of God, and the souls of his children. While they are exchanging cheerful visits, he has his thoughtful hours: these he afterwards sums up, together with his children, by a solemn early morning-service. "It may be !"-This he says, as one who could tell from his own experience how readily the heart departs from God, when youthful gaiety invites to the festive circle. Sin is not inevitable at such seasons; but it very rarely is avoided then. If the saying be true, Perimus in licitis, how justly may we fear at a feast-even at a familyfeast. This passage, however, in Job's history, not only -proves that such festivities may be innocent: it further shows the opportunity they give for family-edification. For it is said, that Job sanctified his children; and that, too, habitually, when they came to visit him and one another.

God is our refuge and strength, a very present help in trouble:

Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;

Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof, Selah.-Psalm xlvi. 1-3.

The language of this Psalm is suited either to any crisis of sudden and awful alarm, or to seasons of long-protracted and harassing perplexity and persecution.

In times of sudden distress or danger, the first aim of a child of God should be to collect his thoughts; as one

desirous to honour his heavenly Father by faith and calmness, and to do "the right thing" for himself, and for others who may be in want of succour. All these consi

derations and purposes may be the work of a single moment in his mind. Instant prayer, instant faith, instant composure, instant resolution, all lie within his reach, if only he exercise grace habitually to turn toward the mercy

seat.

Christian Self-possession is the genuine effect of faith and love, aided by experience; for the saint, who lives by these, feels that he does not so much keep himself, as God keeps him. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee.

But there are many inconsiderate persons, who, besides the infirmity of natural nervousness, know very little of the efficacy of direct (it may be, speechless) prayer: who, consequently, if sudden danger approaches them, are at their wits' end. Either they are bewildered with extreme terror, and hurry from place to place without meaning; or, they are struck dumb and motionless, and leave all to the by-standers. They can only yield to their feelings: they lose themselves, sometimes even when safety was close at hand. If they attempt to help others out of accidents of fire, drowning, or similar dangers, they are so agitated, that they even increase the alarm and peril of those whom they should quietly aid.

It is well to fear in times of prosperity: but, in times of trouble, God will see what measure of hope we enjoy in Him. David, used to dangers from his youth up, in the sheep-folds, in the camp, the wilderness, and the city, knew well the power of faith in a tried God-what peace, what self-possession, what alacrity, what steadfastness, it gives. He was "quiet from fear of evil"; "not afraid of evil tidings"; with a heart that could "stand fast, trusting in the Lord."

He could "meditate terror "; not as a man does, viewing from some lofty cliff a terrible storm at sea; but as one embarked himself on the deep waters, tossed with tempest, yet assured that all shall end well. "Therefore "-and it is said so calmly-" therefore will we not fear."

In the multitude of my thoughts within me, thy 'comforts delight my soul.-Psalm xciv. 19.

When care and grief absorb us, our best faculties are thrown into such a state of stupor and disorder, that they scarcely seem to answer their proper uses. Memory is confused; the judgment, at fault; the will, divided. But, as a short retired walk in the fields will often restore the tone of the spirits; so a brief "time of refreshing from the presence of the Lord" will generally revive the energies of the heart. Forgetting the former tumult of the passions, we feel how free and active the mind is, when it has learned to BE CALM.

LORD, my heart is not haughty, nor mine eyes lofty; neither do I exercise myself in great matters, or in things too high for me.

Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned ehild.

Let Israel hope in the Lord from henceforth and for ever.-. -Psalm cxxxi.

It is supposed, by some, that this Psalm was written by David, in reference to his expected elevation to the throne.

To be so near power and dignity, and yet not to grasp at them; to be assured of them by prophecy and by anointing, and yet not to muse on the thought how he would act the king—was an evidence, not so much of intellectual superiority, as of profound humility. He trusted, that as God had appointed him, he would also in due season qualify him for royalty. This was very different from the conduct of Saul, who seems to have had a qualm of false humility, when he hid himself among the stuff. (1 Sam. x. 22.) Saul shrinks from the call of duty: while the man after God's own heart waits for the call, and then obeys it. (2 Sam. ii. 1-4.)