our prayer and its answer has been most humiliating to us, indeed, but most honouring to God. We see as never before how accurately our character has been understood, how patiently our evil propensities have been resisted, how truly our life has been guided towards the highest ends.

The obvious lessons are:-

1. Be discreet in your importunity. Two parables are devoted to the inculcation of importunity. And it is a duty to which our own intolerable cravings drive us. But there is an importunity which offends God. There is a spiritual instinct which warns us when we are transgressing the bounds of propriety; a perception whereby Paul discerned, when he had prayed thrice for the removal of the thorn in his flesh, that it would not be removed. There are things, about which a heavenly-minded person feels it to be unbecoming to be over-solicitous; and there are things regarding which it is somehow borne in upon us that we are not to attain them. There are natural disabilities, physical or mental or social weaknesses and embarrassments, regarding which we sometimes cannot but cry out to God for relief, and yet as we cry we feel that they will not be removed, and that we must learn to bear the burden cheerfully.

2. On the other hand, we must not be false in prayer. We must utter to God our real desires in their actual intensity; while at the same time we must learn to moderate desires which we see to be unpleasing to God. We must learn to say with truth:

  Not what we wish but what we want
    Thy favouring grace supply;
  The good unasked, in mercy grant,
    The ill, though asked, deny.

Learn why God does not make the coveted blessing accessible to you, and you will learn to pray freely and wisely. Try to discover whether there is not some peculiar advantage attaching to your present state—some more wholesome example you can furnish, some more helpful attitude towards others; some healthier exercise of the manlier graces of Christianity, which could not be maintained were your request granted.

3. If your life is marred by the gift you have wrung by your importunity from a reluctant God, be wise and humble in your dealing with that gift. If you have suddenly and painfully learned that in the ordinary-looking circumstances of your life God is touching you at every point, and if you clearly see that in giving you the fruit of your desires He is punishing you, there is one only way by which you can advance to a favourable settlement, and that is by a real submission to God. Perhaps in no circumstances is a man more tempted to break with God. At first he cannot reconcile himself to the idea that ruin should be the result of prayer, and he is inclined to say, If this be the result of waiting on God, the better course is to refuse His guidance. In his heart he knows he is wrong, but there is an appearance of justice in what he says, and it is so painful to have the heart broken, to admit we have been foolish and wrong, and humbly to beseech God to repair the disasters our own self-will has wrought.

SHAME ON ACCOUNT OF GOD'S DISPLEASURE.

"And the Lord said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? Let her be shut out from the camp seven days, and after that let her be received in again."—NUMBERS xii. 14.

The incident recorded in this chapter is of a painful character. Petty jealousies discovered themselves in the most distinguished family of Israel. Through the robes of the anointed and sacred High Priest the throbbings of a heart stirred with evil passion were discernible. Aaron and Miriam could not bear that even their own brother should occupy a Position of exceptional dignity, and with ignorant pretentiousness aspired to equality with him. It is to the punishment of this sin that our attention is here called. This punishment fell directly on Miriam, possibly because the person of the High Priest was sacred, and had he been incapacitated all Israel would have suffered in their representative; possibly because the sin, as it shows traces of a peculiarly feminine jealousy, was primarily the sin of Miriam; and partly because, in her punishment, Aaron suffered a sympathetic shame, as is apparent from his, impassioned appeal to Moses in her behalf.

The noteworthy feature of the incident and its most impressive lesson are found in the fact that, although the healing and forgiveness sought for Miriam were not refused, God is represented as resenting the speedy oblivion of the offence on account of which the leprosy had been sent and of the Divine displeasure incurred. There was cause to apprehend that the whole matter might be too quickly wiped out and forgotten, and that the sinners, reinstated in their old positions, should think too lightly of their offence. This detrimental suddenness God takes measures to prevent. Had an earthly father manifested his displeasure as emphatically as God had now shown His, Miriam could not for a time have held up her head. God desires that the shame which results from a sense of His displeasure should last at least as long. He therefore enjoins something like a penance; He removes His stroke, but provides for the moral effects of it being sufficiently impressed on the spirit to be permanent.

Three points are involved in the words: 1. Our keener sense of man's displeasure than of God's. 2. The consequent possibility of accepting pardon with too light a heart. 3. The means of preventing such acceptance of pardon.

1. We are much more sensitive to the displeasure of man than to that of God. Men have several methods of expressing their opinion of us and their feeling toward us; and these methods are quite effectual for their purpose. There is an instinctive and exact correspondence between our feelings and every slightest hint of disapprobation on the part of our acquaintances; and so readily and completely does the mere carriage of any person convey to us his estimate of our conduct that explicit denunciation is seldom required. The mode of expressing opinion which is cited in the text is the most forcible Eastern mode of expressing contempt. When one man spits in the face of another, no one, and least of all the suffering party, can have the slightest doubt of the esteem in which the one holds the other. If an insolent enemy were to spit in the face of a slain foe, the dead man might almost be expected to blush or to rise and avenge the insult. But comparing His methods with such a method as this, God awards the palm to His own for explicitness and emphasis. He speaks of the most emphatic and unambiguous of human methods with a "but," as if it could scarcely be compared with His expressions of displeasure. "If her father had but spit in her face"—if that were all—but something immensely more expressive than that has happened to her.

God, therefore, would have us ponder the punishments of sin, and find in them the emphatic expressions of His judgment of our conduct and of ourselves. He resents our shamelessness, and desires that we consider His judgments till our callousness is removed. The case stands thus: God. is long-suffering, slow to anger, not of a fault-finding, everchiding nature, but most loving and most just; and this God has recorded against us the strongest possible condemnation. This God, who cannot do what is not most just, and who cannot make mistakes, this unfurious and holy God, whose opinion of us represents the very truth, has pronounced us to be wicked and worthless; and we seem scarcely at all impressed by the declaration. God's judgment of us is not only absolutely true, but it must also take effect; so that what He has pronounced against us will be seen written in the facts bearing upon and entering into our life. But, although we know this, we are for