thing very trifling compared with that which he is willing to do for thee. He has, in this instance, assumed the human form, only for a short time; but in the fulness of time he will really be born of a woman, and not spend merely a few hours, but three and thirty years, upon earth; suffer in body and soul the most extreme anguish; and even die for Israel, that they may live. And the people will not meet him, as thou hast done, with prayers and tears, but with great wrath and bitter fury will they do him all conceivable injury; whilst He, from love, will bear it as a lamb." If the Patri-· arch could then have been told these things-which were not fitted, however, for that period-" Oh," he would have exclaimed, by God's grace, "I can believe it! I can believe it! What can be too much for Him to perform?" Had he been told that he would be called Love, he would have exclaimed, "That is his true name!" And who can say what an insight Jacob may have obtained into the mystery of salvation during this event, and of which he uttered many things in his parting blessing?. At least, Jesus says of Abraham, He saw my day, and was glad.'

It is also certain, that when the Lord's people have spent a period of profound trial and inward suffering, he is often wont to refresh them in a very especial manner. The darker and more anxious the previous night, the more reviving, the more ravishing is the light which succeeds; the more profound the complaint, the more exalted the praise; and the Lord is never more fervently praised, than by deeply humbled souls. He will regard the prayer of the destitute,

and not despise their prayer.' (Psalm cii. 17.) Return unto thy rest, O my soul! for the Lord hath dealt bountifully with thee. For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord. Thou hast loosed my bonds.' (Psalm cxvi.) He perceives, in the humiliating paths by which he has been led, the faithfulness and kindness of the Lord, in the most particular manner. He finds that they lead to nothing but blessing, although he.perhaps thought at the time, that, if the Lord loved him in any degree, he would have acted very differently. But now everything becomes clear to him, and he thinks he will despond.no more, however strangely it may go with him. But whether he will be able to keep his word or not, is another question; certain it is, that when God withdraws his grace, nothing but sin and weakness is left us, and the being willing to learn this is also wisdom and grace. But "tell me, I pray thee, thy name. Reveal thyself more intimately to my soul." Such a desire is very laudable. Christ declares that this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.". Paul comprised in the knowledge of Jesus Christ, that he regarded everything else in comparison with it as loss and dung. Moses also once experienced such a strong desire, that he prayed, saying, If I have now found grace in thy sight, I beseech thee show me thy glory.' And the Lord really granted him his request, as far as was possible.

found so much

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In the Old Testament dispensation, the general inquiry was, Watchman, what of the night?' The prophets who prophesied of the grace, which was still to be revealed, searched diligently into the meaning of their predictions, and longed for the period, when the knowledge of the Lord should become general. An acquaintance with all the blessings we have in Christ Jesus, invigorates faith, as Paul writes to Philemon; and it is very desirable that the morning star should arise in the dark place of our hearts, and the day dawn; that thus the path of the just may increase in brightness, even as the shining light, which shineth more and more unto the perfect day.' (Prov. iv. 18.). 'I am known of mine,' says Jesus. O glorious acquaintance, in which everything may be met with which can strengthen, delight, cheer, and tranquilize us, and which Jesus justly declares to be eternal life. An acquaintance, which is like an inexhaustible mine, from whence we receive grace upon grace; a knowledge irrespective of which, there is no rest for the soul. The Old Testament church-and with it, the heart of the awakened individual-longs and languishes for light; until it is said to the cities of Judah, 'Behold your God.'

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How can it fail, that he who finds an inward rest for his soul, and whose inward powers and faculties are collected from a state of multiplicity into a state of unity; who enjoys intimate intercourse with Jesus Christ, and is acquainted with him as made of God unto him wisdom, righteousness, sanctification, and redemption; should be satisfied even in the midst of poverty and barrenness, since he has all in Christ?

Who would not long for such an acquaintance, and pray, "Make thyself known to me; cause thy face to shine upon me; make me acquainted with thee!" especially since we have the promise, Thou shalt know the Lord.' Certainly, this is a pearl worthy of the whole of our poor property; a treasure, for the sake of which, we may well sell every thing in order to obtain it. But it is only in the light of God that we see light. Blessed are the eyes which see what ye see. "Flesh and blood has not revealed it unto thee, but my Father which is in heaven.' But as long as the Christian is not duly acquainted with his Lord and head, he feels like Noah's dove, which found no rest for her foot. If he finds rest, he is soon again disturbed; if he thinks he possesses something, it is soon taken from him again, because he still desires to possess it in himself, and not in Christ; if he falls into straits, he is again embarrassed as before; for he still looks to himself, because Moses and Elias have not yet disappeared, so as to leave Christ alone.

But the Lord replied, 'Wherefore is it, that thou dost ask after my name?'-and with this he breaks off. This is strange! When Manoah, the father of Samson, besought him to tell him his name, he acted almost in a similar manner, and replied, 'Why askest thou thus after my name, seeing it is secret?' (Judges xiii. 18.) Moses also entreated him to tell him his name, in order that if the children of Israel should inquire what was the name of the God who had sent him, he might be able to give them an answer. To which the Lord replied in a singular manner, ‘I AM THAT I AM.

Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.' (Exod. iii. 13, 14.). God afterwards called himself Jehovah; which name comprehends in it the ideas, He is, was, and shall be, and of which God says, in chap. vi. 3, 'I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty; but by my name Jehovah was I not known to them.' But he was then desirous of being known and honored under this title. In the days of Moses, the first syllable of this name, he shall be,' was the most important. Hitherto he had revealed himself in an intimate manner only to individuals; but then, he wished to show to all lands, and to the people of Israel in particular, by a multitude of great and mighty wonders, what kind of a being he was. They were to be continually in the full expectation of the things that should come to pass, until they should at length be able to exclaim, 'Unto us a child is born, unto us a son is given,' until the times should be fulfilled that he sent his Son... But even in the New Testament, the name Jehovah he that shall come'-is still in operation. Hence it often appears in the revelations of St. John, not indeed as the word itself, but the translation of it,' He that was, and is, and is to come;' because the New Testament church also continually waits for new revelations of the glory of God in the hearts of the elect, and in the coming of his kingdom; until at length, after the complete accomplishment of all the Divine counsels, and after the new Jerusalem shall have descended out of heaven from God, it shall be said, ' It is done!' And, what will then occur, no eye hath ever