not. They therefore leave all with their heavenly Father-only praying that Christ may be magnified in their body, whether it be by life or by death.

AUGUST 1.-MORNING.

"And when he had spoken this, he saith unto him, Follow me. Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? Peter seeing him, saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me."

JOHN XXI. 19-22.

THIS is another part of the discourse "when they had dined." It is the reproof of Peter, who, though recovered from his fall, and re-commissioned to his office, was not faultless-Who can understand his errors?

The case was this. As soon as our Lord had tried Peter's love, and predicted his death, he said unto him, "Follow me." This is to be taken literally: for though it might be intended as a symbol, yet he now arose from his seat, and, walking away from the company, he told Peter to come after him-probably wishing to have some communication with him apart. Peter obeyed. But John, seeing this, and fearing that our Lord was departing, and would take Peter along with him, could not remain where he was; and so he followed them; silent and anxious, and, per haps, weeping. Peter, turning round, sees him: and asks, "Lord, and what shall this man do?" It is probable this arose partly from an affectionate concern for his companion; and, considering the peculiar

friendship there was between them, we might have considered the question as excusable, if not even laudable.

But we are sure it was wrong in the motive. Peter, instead of being satisfied with a knowledge of his own duty and destiny, and praying to be able to perform the one, and endure the other, wishes to pry into John's future circumstances, and to know what was to become of him-whether he also should suffer; and what death he should die. This, in the view of him who reproved not according to the hearing of the ear, involved in it an improper curiosity-a principle, when indulged, always the most unprofitable in itself, and often the most rude in its exercise, and injurious in its effects. Our Lord always discouraged it; and therefore he here rebukes Peter in these memorable words-"If I will that he tarry till I come, what is that to thee? follow thou me❞— as I have commanded thee. How many things engage our time and attention which do not concern us! How often do we turn from what is plain and im portant; and perplex or amuse ourselves with what is too distant for us to reach; too deep for us to fathom; too complicated for us to unravel; or too trifling to merit regard! When poring over the future state of the heathen, and the destiny of idiots, and the decrees of God, and the union of fore-knowledge and free-agency, and the fulfilment of prophecy; is not the Saviour asking, "What is that to thee? follow thou me." "The secret things belong unto the Lord our God; but those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this Law."

Our present knowledge is proportioned to our pre

sent state. More information upon certain subjects would now injure rather than improve, by multiplying our diversions, and drawing us more off from the one thing needful. We are now in a state of action and preparation. Let us leave the knowledge that is too wonderful for us. A day-labourer will gain more of it in a moment after he enters heaven, than any philosopher or divine can acquire by the toil of a whole life on earth. Let us wait the great teacher, Death, and God adore-Shall not the Judge of all the earth do right?

But what have we to do? FOLLOW THOU ME. Lord, help me to follow thee as thy disciple and thy servant --immediately, without delay-freely, without constraint-fully, without reserve-and constantly, without change, or a shadow of turning!

AUGUST 1.-EVENING.

"Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, if I will that he tarry till I come, what is that to thee?"

JOHN xxi. 23.

WHAT did he mean by his coming to John? It may be understood three ways.

-Of his coming to him by a natural death; and he was the only apostle who did not suffer a violent end.

-Of his coming to destroy Jerusalem; and he survived that event.

--Of his coming at the last day; in which case he answers Peter by the supposition of a miracle"What if I chose that he should continue on earth till I come to judge the world?" In this sense it was taken.

But observe how it was mis-reported. Jesus only supposed a case; and it was turned into an assertion. He only said, What if I will that he tarry till I come? and it was circulated that he should so tarry-and the saying went abroad among the brethren that he should not die. Who has not heard the absurd story of the wandering Jew? Whether any now believe such a delusion, we know not: but we see what influence the notion had in the early ages. Beza mentions an impostor in his time, at Paris, who gave out that he was the deathless John, and was burnt at Toulouse.

But see how ready people are to credit things strange and wonderful-O that they were equally ready to receive the witness of God!

How many mistakes have arisen from deviating by little and little from the language of Revelation! Many errors might be prevented, and many rectified, if we could bring the parties to the very words the Holy Ghost useth. Let us distinguish between Divine truth, and men's explanations of it. Let us not take up with the statements of Calvin, or Arminius, or any other reporter, while we can go to the Scripture itself. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them."

But let us make a moral use of this misrepresentation, and learn the importance of accuracy in our statements. It is owing to the neglect of this that there is so much circumstantial falsehood. We refer to the relations of facts, true in substance, but false in circumstances. Some seldom ever apprehend things distinctly; and how can they report them accurately? Some have memories that never retain

perfectly what they hear. Some are careless. Some are full of eagerness and feeling: and love to excite -and for this purpose they love to enlarge and enhance. From one cause or another, many, who would shrink back from a direct lie, occasion deception by those omissions or additions which can give an erroneous turn or effect to the case spoken of. By this means, what aid is given to slander, and what injury is often done to character, where there is no risk on the one side and no redress on the other!

Look at the text, and see what consequences may result from the substitution of a shall, for an if; and always make conscience of your speech. Distinguish things that differ. What you know is probable, state as probable; and state as certain, only what you know to be certain. As a good remedy for this, and every other evil of the tongue-Let us be swift to hear, but slow to speak-Let us remember, that in the multitude of words, there wanteth not sin-Let us believe, that by our words we are to be justified or condemned -Let us keep our hearts with all diligence; for out of them are the issues of Life-Let us pray-Set a watch, O Lord, before my mouth, keep the door of my lips.

AUGUST 2.-MORNING.

"I will give unto him that is athirst of the fountain of the water of life." REV. xxi. 6.

AND what can this fountain be, but himself? He is not a vessel or a reservoir, which, however capacious, is yet limited, and would soon be drained dry by continual drawing. But he is a fountain always full, always