adapted for our nourishment to-day, is not sufficient for our wants to-morrow; therefore, as the Lord God of heaven is the Great Provider for all the human race, we are commanded to take no thought for the morrow, but to use rightly the food of to-day. He who sees the end from the beginning, knows all our wants before we ask Him. There is also food for the nourishment of the soul, which is represented by that taken to nourish the body. The food both for body and soul is expressed in Scripture, by the one comprehensive term, bread. Now, as food involves the twofold idea of solids and liquids, so bread is a Scripture term, signifying all the good that cometh down from God out of heaven, while water and wine express all truth as coming from the same Divine Source,—the former to nourish the will and its affections, the latter, the understanding and its thoughts. To desire goodness that holiness may be possessed, is to hunger; to desire truth, that wisdom may be acquired, is to thirst. "Blessed are they which do hunger and thirst after righteousness: for they shall be filled." (Matt. v. 6.) We can trust the faithfulness of the Lord; for all those will certainly be filled who hunger and thirst after righteousness. If we could venture to draw aside, by Divine permission, the veil that separates us from that world of bliss, where all is peace and happiness divine, we might, even there, imagine a kind of alternate hungering and thirsting—a fulness of angelic pleasures, with an alternate desire for others; for in heaven infinite varieties must mingle with, and form the rich fulness of, angelic delights. In heaven, however, we cannot suppose any defect or want of good and truth, but only a de-
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