Secondly, they would be more peculiarly affected by deficiency. Dear purchases can be made by the rich, who, as the price of provisions advances, can follow it; but the poor are speedily straitened, and become a prey to scarceness; and every door is shut against them but that of precarious charity.

Thirdly, to encourage those in humble and trying life to depend upon him. What he did formerly he does now. He prepares of his goodness for the poor. He may try you, and require proof of your confidence, before he communicates relief: but "the needy shall not always be forgotten, the expectation of the poor shall not perish for ever." "Trust in the Lord, and do good, and dwell in the land, and verily thou shalt be fed." And, "a little that a righteous man hath, is better than the riches of many wicked."

Fourthly, to enforce our attention to them from the Divine example. We see how he had his eye upon the poor in the Jewish economy. It is delightful to read the various provisions concerning them in the law of Moses. All the earth spontaneously yielded the seventh year, belonged to the poor. At harvest the owners were not to cut down the corners of their fields, they were to scatter some handfuls behind them for the gleaner, and if they dropped a sheaf they were not to go back for it. See what is said with regard to their borrowing and pledges: "If thou lend money to any of my people that is poor by thee, thou shalt not be to him as a usurer, neither shalt thou lay upon him usury. If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: for that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious." Again: "Ye shall not afflict any widow, or fatherless child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry." Hear James calling men away from the gold ring and gay clothing: "Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?" And," Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth and the cries of them which have reaped are entered into the ears of the Lord of sabaoth." We enveigh not against the distinctions and ranks of life; yea, we would maintain them, and are persuaded the invasions of them are no more advantageous to inferiors than to their superiors. Yet they may be carried to an extreme. Neither would we wish to relax for one moment the apostolic law, that "if any man will not work, neither shall he eat." It was never the design of Providence that the poor should be fed without labour; but if they are willing to labour, and cannot procure a decent and comfortable support for themselves, something must be wrong somewhere in the state of the community: and rulers and subjects should remember the awful admonition: "Behold, is it not of the Lord of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity?" "For the oppression of the poor, for the sighing of the needy, now will I

arise, saith the Lord; I will set him in safety from him that puffeth at him."

Every season shows his goodness on behalf of the poor. Let us be merciful as our heavenly Father is merciful; and followers of God as dear children. "If the clouds be full of rain, they empty themselves upon the earth." What a responsibility attaches to the affluent! What a disgrace, what a curse will their abundance be without diffusion! Charge them that are rich in this world that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." Let us thus fall in with the designs of God in befriending the necessitous. The poor we have always with us, and their distresses are great. Let us feed the hungry, and clothe the naked, and cheer those who are ready to perish, and cause the widow's heart to sing for joy: and be so many little images of him who prepares of his goodness for the poor, It will be one of the best ways in which we can show our gratitude on the present occasion -But let us sing a song of praise to the Author of all good, in the language of David, so beautifully versified by Watts

"Good is the Lord, the heavenly King,
Who makes the earth his care,

Visits the pastures every spring,

And bids the grass appear.

"The clouds, like rivers rais'd on high,
Pour out, at thy command,

Their watery blessings from the sky,
To cheer the thirsty land.

"The soften'd ridges of the field
Permit the corn to spring;
The valleys rich provision yield,
And the poor labourers sing.

"The little hills on every side
Rejoice at falling showers;

The meadows drest in all their pride,
Perfume the air with flowers.

"The barren clods, refresh'd with rain,

Promise a joyful crop;

The parched grounds look green again,

And raise the reaper's hope.

"The various months thy goodness crowns;

How bounteous are thy ways;

The bleating flocks spread o'er the downs,
And shepherds shout thy praise."

SEPTEMBER 23.-" And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined."-Isaiah xxv. 6.

WE might remark here the author of the entertainment; and the place where it was to be made; and the richness of the provision: but let us notice only the universality of the design. When men make a feast they invite only their relations and friends, or their rich neighbours, who can bid them again, and make a recompense.

But there is one feast to which are invited the occupiers of the highways and hedges, and the poor, and the maimed, and the halt, and the blind. Belshazzar the king made a great feast; but it was to" a thousand of his lords." Ahasuerus made a great feast; but it was "unto all his princes and servants; the power of Persia and Media, the nobles and rulers of the provinces being before him." It is true that at the close of it" the king made a feast unto all the people that were found in Shushan the palace, both unto great and small, seven days in the court of the garden of the king's palace." But how large soever the court of the garden was, it could contain only a few thousand partakers, while millions in his one hundred and twenty-seven provinces were excluded from the festivity. But in this mountain the Lord makes" unto all people a feast of fat things, a feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined."

That he is able to do this shows his greatness and all-sufficiency. That he is willing to do this shows the exceeding riches of his mercy and grace. It serves to distinguish Christianity from Judaism. The provisions of the latter, were chiefly confined to one people, and comparatively a very small nation: but here there is no difference between Jew or Greek. Jesus is the Saviour of the world; in his Name shall the Gentiles trust; in him all the families of the earth shall be blessed.

It displays the unchristianism of monopoly. It is lamentable to think how fond some are of inclusion, and still more, if possible, of exclusion. If God was to sanction the anathemas of his rash and erring creatures, how few would be saved! But if, though they should call upon him as long and as loud as the worshippers called upon Baal, he will not hear them. And if they were fairly to consult his word, his word would tell them that they know not what manner of spirit they are of. If they were in a good frame of mind, though they would not wish to sacrifice truth to candour, they would rejoice in the thought that others, all others are invited as well as themselves, and that for all there is enough, and to spare. This universality should also check despondency. "I feel my need of these blessings, more than of my necessary food, and long, above all things, to partake of them. And O my soul, what hinders me? If the feast be made for all, why may not I come, and partake freely? The inviters were ordered to bid as many as they should find, both bad and good to the marriage. It would therefore be, not humility, but even disobedience, to refuse the command of the king. And this is his commandment, that we believe on the name of his Son Jesus Christ."

Here too is the annihilation of excuse. You will be able hereafter to plead no peculiarity in your circumstances as a reason for your irreligion. You will see persons at the right hand, of the same country, connexions, calling, condition; and of the same nature, weakness, passions, and depravity too, with yourselves. Truth will not allow you to say, I perished because there was no Saviour able or ready to save me; because no redress adequate to my relief was proposed to my hope, and placed within my reach. I sought deliverance, but could not obtain it. He turned away my prayer, and said, you are an exception-the benefit was free for all

-but you. No. You will have no cloak for your sin. No alleviation of your misery. This will be the hell of hell-You would not come to him that you might have life. You were soul-suicides. You destroyed yourselves.

SEPTEMBER 24.-" Every man therefore that hath heard, and hath learned of the Father, cometh unto me."-John vi. 45.

MANY perhaps have never particularly observed this expression. But it is very instructive.

It shows us what faith is-It consists in coming to Christ. He is no more in the world, so as to be known after the flesh. The coming to him could not mean a corporeal approach, without excluding all now living, and all who have lived ever since, from the promise," Come unto me, all ye that labour and are heavy laden, and I will give you rest: and him that cometh to me I will in no wise cast out." Yea, when he was on earth, this coming intended much more than a bodily access to him, for he complained of those who were then near him and followed him, "ye will not come to me that ye might have life;" "ye also have seen me and believed not." But it is a representation of faith by its operation and effect. Faith is not a mere notion or belief, but such a belief as is accompanied with an application to him for all the purposes of salvationTherefore coming to him, and believing on him, are used by himself as synonimous with each other.

It reminds us also of the reasonableness of faith. Faith is not the offspring of presumption and ignorance: it flows from instruction, from divine teaching-" Every one, therefore, that hath heard, and hath learned of the Father, cometh unto me." A fool only would entrust something immensely valuable to a being with whom he was unacquainted. I have ventured, says the Christian, such an interesting, such an infinite treasure in the hands of Christ, that I should be the most miserable of all creatures had I any suspicion concerning him. But I am not ashamed; I cannot be confounded. I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him against that day." And every believer is able to give a reason of the hope that is in him. His house is great and weighty, and the fall would involve not only the furniture, but himself, and many a rain and many a flood will arise and be sure to try it; but he feels secure, because he is conscious that it is founded on a rock. It is therefore said, "they that know thy Name will put their trust in thee, for thou, Lord, hast not forsaken them that seek thee."

We see also the entire importance of the Lord Jesus. We cannot infer the value of a thing from the aim of men; they may attach themselves to a trifle, and expend their labour and sacrifices on a thing of nought. But the Lord is a God of knowledge; by him actions are weighed. And if God fixes upon an end, and always keeps it in view; and if, in all he says and does, he seeks the promotion of it, we may be assured that the object is unspeakably excellent and necessary. Now we here see that all the teaching of God, both in the revelation of the word and in the work of his Spirit, is designed to make us feel our need of Christ; and to induce us to

desire him, and to repair to him. This is telling us plain enough, that

"None but Jesus

Can do helpless sinners good."

That there is salvation in none other; that in him all fulness dwells; that he is all, and in all.

Here is a rule for ministers to go by. If they would conform to the mind and method of God himself-and none teaches like him— every one that hears and learns of them will be guided to Christ, and will hear nothing but the call, "Behold the Lamb of God." This is not the case with all preachers. If we were to hear and learn of some, they would lead us far enough from him; we should be conducted to Epictetus, or Moses, or referred to our poor and wretched selves for righteousness and strength, instead of being left looking only unto Jesus, and crying, Lord, save, or I perish.

Finally, here is a test by which we may judge of our spiritual state. If we are a people of no understanding, he that made us will not have mercy on us, and he that formed us will show us no favour. Am I then taught of God? Have I heard and learned of the Father? How shall I answer this question, so essential to my peace and comfort? How do I stand with regard to Christ? Have I forsaken the world, and do my thoughts and desires reach out after him? Is it the prevailing concern of my heart to win Christ? to be found in him? to know the power of his resurrection, and the fellowship of his sufferings, and to be made conformable to his death? Am I coming to him as unto a living stone, disallowed indeed of men, but chosen of God and precious? This, this is the testEvery one that hath heard and learned of the Father, cometh unto him; and every one that cometh unto him hath heard and earned of the Father.

SEPTEMBER 25.-" And his disciples came, and took up the body, and buried it, and went and told Jesus."-Matt. xiv. 12.

WHILE YOU sympathize with them in their loss, and applaud their conduct on the occasion, you are perhaps ready to envy them the privilege they enjoyed. "Ah! happy disciples, to be able to repair to Jesus, and tell him your grief." But you may do the same. He has said, Lo! I am with you alway, even unto the end of the world. And therefore though he is no longer on earth corporeally, he is here spiritually. Though you cannot see him, you can approach him, and find him a very present help in trouble. Yea, you have the advantage of those who lived in the days of his flesh. He was not then in every place, but,

"Where'er we seek him he is found,
And every place is holy ground."

They often had to go to a distance. Martha and Mary had to call in a servant, and send to him beyond Jordan, saying, “Lord, behold he whom thou lovest is sick." But you can instantly fall upon your knees, and cry, "Lord, I am oppressed, undertake for me;" and prayer will reach him in a moment, in the twinkling of an eye "Before they call I will answer, and while they call I will hear."