wife, my child, my friend," (as the case may be,) we say, "is a part of my very self. What good shall my life do me without them? Life would be a wearisome burden to me." Or again, "If I am taken first, what will they do? who will watch over my children? who will, who can be, as I have been to them ?"

These, and many such like, are the thoughts which our natural affections will force into our hearts. To them all there can be but one answer. "We know that all things work together for good to them that love GOD." The forces of grace are at work like the forces of nature. They are both absolutely overruled and guided by GOD. They both have their outward and visible signs, but the workings of the one are comparatively, and the workings of the other are almost entirely secret. But, as the Psalmist says, "GOD's mercy is over all His works;" "The LORD is loving unto every man: and His mercy is over all His works."

And not only so: for further, we must never forget that GOD is not only infinitely loving, but infinitely wise. As He is very Love, so He is very Wisdom. If then we, in our love for those we love, are al

ways planning some little happiness for them, or are watching with care over them, or are anxious about their future, shall we say that GOD loves them less, or knows less what is best for them than we do? God forbid—“ If ye then being evil know how to give good gifts unto your children, how much more shall your FATHER which is in Heaven give good things," (says our Blessed LORD in S. Matthew's Gospel,) or "the HOLY SPIRIT," (as S. Luke relates it,) "to them that ask Him?"

If these things, these speculations about the future, are ever a care or an anxiety to us, as naturally enough they will often be, we are told exactly what to do. No doubt this anticipated sorrow of parting is one of the great anxieties, cares, and sorrows of life. But as there is no exception to the rule of the text, and “all things work together for good to them that love GOD," so there is no exception in another loving message from GOD. There is no care we are to reserve to ourselves, and keep from GOD. We are to cast all our care upon Him,—“ Casting all your care upon Him," S. Peter says, "for He careth for you." And so we must "Commit our ways unto the LORD,

and put our trust in Him, and He shall bring it to pass."

It is a great mistake to suppose that if we try to "set our affections on things above" we need one whit the less love those whom GOD has given us, whether relations or friends. Nay, we shall love them all the more, because we shall love them in GOD, and we shall know that whatever GOD does with them or with us He does "for good," most lovingly, and most wisely. When the "one" is "taken and the other left," we shall remember that GOD is with both in love, or that even, as the Psalmist, when "our father or mother forsake us the LORD will take us up."

The point we must guard against is "inordinate affection," that is, undisciplined, irrational, foolish, over-fond affection for any one person or thing on earth. Inordinate affection is that affection which is not according to the order or the law of the love of God. And love out of GOD is not true and real love at all. There is no limit and there need be no limit to our love of those we love-except God. There we must stop short. No power of love or force of natural affection

must ever induce us to transgress the great rule of loving GOD in all, and all in GOD, but also GOD better than all.

GOD'S REBUKES.

"O LORD, rebuke me not."-Ps. vi. I.

E is chastening my heart with re

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66 bukes! Thou with rebukes dost chasten man for sin." Is He chastening me then, is He rebuking me for sin? But then again it is written that "Whom the LORD loveth He chasteneth." And then we have, "O LORD, rebuke me not in Thine indignation, neither chasten me in Thy displeasure."

Who shall stand when He appeareth? Who shall bear the burden of His heavy Hand? The " strong shall be as tow, and the maker of it as a spark." The mean man" must bow down, and the "great man" humble himself.

66

Once again, let me ask myself—Is He rebuking me in indignation, or chastening me in love? There lies the difference. The rebuking or the chastening has comeit has come after warnings innumerable. I must receive it in humble submission. But I pray that my rebuking may not be

in indignation, nor my chastening in displeasure. Yet He is so tender, He is so merciful, so long-suffering, so compassionate. He lets me call my sins weaknesses, and my offences infirmities. The Good Physician in love almost condescends as it were to humour the sick man's illusions. Yet my sins were no illusions-they were sad realities; they were fully deserving of rebuke and indignation; they were no day-dreams; they were no visions of the night;—but they were for the most part sins committed with full knowledge and consent both of will, and intellect, and affection. "O, my leanness, my leanness ! my weakness, my weakness! The treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously with me." They deceived me, it is true, perhaps, but I was too willing to be deceived; they taught me to call "evil good, and good evil; they made me put darkness for light, and light for darkness, and bitter for sweet, and sweet for bitter;" they made me take Satan for an "angel of light." I "wearied myself in the way of wickedness," but as for "the way of the LORD," I knew it not, or knowing it I did not follow it, or fol