Ver. 1.-0n knowing owr spheres. Prayer-book Version, "I do not exercise myself in great matters: which are too high for me." The poet disclaims three distinct kinds of pride; secret conceit of heart; the ostentation of the man of lofty bearing ; and the presumptuous self-importance which intrudes. One of the things that can only be learned through the experiences of life is what we can do, and what we may do. Putting wise limits upon our undertakings and our spheres is one of the most important and anxious things that we have to do. And one of the chief modern sins is attempting too much, and not being willing to keep ourselves strictly within the limits of what we can do really well. The young man thinks he can do anything and every1hing; and it may often be the consequence that he does nothing really well. L Oua SPHERES ABE DISCOVERED FOB us BY DIVINE PROVIDENCE. Nothing is more remarkable in a man's life than the way in which he is led round to the occn- pyin.~ of spheres of which he had never dreamed, and to the undertaking of work for which be bad never recognized a fitness. It may occasionally be the case that what a man has to do in life is shown him early, and he runs in the appointed rut from the beginniug to 1.he end of his days; but in the majority of cases, even if a hint of the future is early given, the way round to its realization is a set of surprising experiences; and often the life-work unfolds suddenly and unexpectedly, in the time of a man's maturity. The good man sees in this the leading of Divine providence. II. Oua SPHERES AllE DISCOVERED FOR UB BY OUR AFFINITIES. There are things we have to do, and things we like to do. And, in the long run, life comes round to fit to our likings. We can do well what we enjoy doing, and we gradually drift into tho spheres to which we are fitted by bias and inclination. Ideally life would be perfect if every man was placed according to his affinities. Towards the ideal perfection humanity is moving, though its progress is greatly hindered and confused by human self-will, and the exigencies of civilization. III. OUR SPBEBER .ARE DISCOVERED BY OUR ATTITUDES OF OBEDIENCE. This is taking the higher, the Divine view of life. When a man fully realizes life RB service to God, he rests assured that his Divine Master appoints his sphere and provides his work; and his Master will be absolutely sure to provide sphere and work for every servant who jealously keeps the attitude ofobedience.-R. T.
Ver. 2.-Restraint of natural ambitions. "Instead of fretting after what is too great for him, he quiets his ambition, and his spirit lies calm and gentle, like a chihl in its mother's arms, that, after the first trouble of weaning is over, is soothed and lulled by the maternal c11,ress." The image is strikingly simple and true, of natu~l PB, CXXXI. 1-3.] THE BOOK OF PSALMS. 257
desire stayed and of a subdued quietness of rest rather than delight. Perownc quotes the following as a mother's experience: "The weaned child has for the first time become conscious of grief. '.l.'he piteous longing for the sweet nourishment of his life, the broken sob of disappointment, mark the trouble of his innocent heart: it is no& so much the bodily suffering; he has felt that pain before, and cried while it lasted; but now his joy and comfort are taken away, and he knows not why. When his head is once more laid on his mother's bosom, then he trusts and loves and rests; but he has learned the first lesson of humility, he is cast down, and clings with fond help- 1essness to his one friend." I. NATURAL AMBITIONS ABE NOT WRONG IN THEMSELVES. They do but express a man's individuality and energy. They are but the sign of the intelligence that can fix an aim and a purpose for a life. It describes a helpless, hopeless man to say, "He has no ambition." Such a man wants nothing, tries for nothing, and gets nothing. Religious people often condemn ambition as an essential evil. .All we need say is that it may be, but it need not be. II. NATURAL AMBITIONS Bl!COME WRONG WHEN THEY ABE SELF-CENTRED. .A man is a being in relations. There is a measure of health in every scheme he has for the benefit of another. A man is a dependent being, and his first consideration has to be the approval of him on whom he depends. Ambition to secure purely selfish ends is sin against our relationship, and against our dependence. .Ambition that is self- centred is only too likely to inspire unscrupulous means. III. NATURAL AMBITIONS NEED RESTRAINT WHEN GoD'B WILL JS KNOWN. It is not that God's will is either antagonistic to, or out of harmony with, our natural ambitions; it is that they are either exaggerated, or have become masterful. If we could read life aright, we should always find that God's will for our life is in strictest harmony with our own real and well-qualified ambitions. .And precisely what the revelation of God's will does for us is help us in getting our ambitions into proper limitation and control. God doe~ not want the service of men out of whom all heart and energy have been taken. It is not any crushing out of our individuality that honours God: restraint within wise limiLs means the retention of 9ll good and right ambitions.-R. T.