which we should never have tasted, the force of which we should never have felt, had it not been for certain events, and those chiefly of an afflictive kind. These drive us to the Book, never so valued as in the day of trouble, and enable us to read with other eyes and in other light than before.

Secondly, by the labours of his servants. He replenishes his ministers, that they may dispense to others; he gives them the tongue of the learned, that they should know how to speak a word in season to him that is weary. It was in the temple David wished to enquire: it was, when he went into the sanctuary of God, that he seized a clue which enabled him to unravel a mystery which had so confounded and distressed him before. And while hearing the word preached, have not our doubts been often solved, our fears dispelled, our faith and hope strengthened? That which was general before, has been particularized that which was distant, has been brought home to our apprehensions: that which was read without impression or notice, has become significant and interesting. How often has the Angel of the Church, like Hagar's angel, opened our eyes, and shewn us the well!

Thirdly, by the agency of his Holy Spirit. "He shall lead you unto all truth." Means do not render his influence needless-revelation itself does not. David had the word of God, but he kneeled and prayed, "Open thou mine eyes, that I may behold wondrous things out of thy law." The dial tells us the time, but the sun must shine upon it. The compass enables the mariner to steer, but not if it be placed in the dark. "In thy light we shall see light." Here is the promise, at once to direct and encourage.-"If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him." What is the reason why many, in the greatness of their folly, for ever go astray? They do not trust

in the Lord with all their heart, but lean to their own understandings-while the wayfaring man, though a fool, errs not therein, because, made sensible of his ignorance and insufficiency, he in all his ways acknowledges God, and God himself directs his paths; and is his Guide even unto death.

JAN. 23.-"Knock, and it shall be opened unto you."
Luke xi. 9.

Ir is needless to prove, that by this action our Saviour intends prayer. But see the simplicity and familiarity of his comparisons; and wonder not that the common people heard him gladly. Volumes have been written upon the subject of prayer: but he who spake as never man spake, comprises every thing in one word-knock. The allusion is to a person who wishes to excite attention, in order to obtain relief-he knocks.

Where are we to knock ? "I am," says the Saviour, "the door." "I am the way, the truth, and the life; no man cometh to the Father but by me."

When are we to knock ? "Morning, and evening, and noon," says David, "will I pray, and cry aloud." "Pray without ceasing," says Paul. And says our Lord, "Men ought always to pray, and not to faint."

For what are we to knock? We may in every thing, by prayer and supplication, make known our requests unto God. But we are supremely to implore all spiritual blessings, because these are blessings for the soul and eternity. Seek ye first the kingdom of God and his righteousness.

How are we to knock? Importunately-we cannot knock too loud. Prayer is nothing, unless it be sincere and earnest. God will not regard the address we ourselves do not feel. Jacob said, "I will

not let thee go, except thou bless me:" and he prevailed.-How? Perseveringly. The Lord does not always immediately appear to our joy. "I waited patiently for the Lord," says David, "and at last he inclined his ear unto me and heard my cry." And, “blessed," it is said, "are all they that wait for Him." But though it be a good thing for a man not only to hope, but quietly wait for the salvation of God; it is often no easy thing. The delay is trying in itself; but circumstances may render it more so. While standing at the door, the weather may be foul; or those passing by may laugh and insult for they are full, and have need of nothing: or the applicant may be weak, and ready to faint. And what, while thus exercised, can keep him knocking and waiting? Nothing, but a sense of his wants. They are so pressing, that he must succeed, or perish. Nothing, but hope. This hope may be sometimes very weak. But a degree of it, if it only amounts to a mere possibility, is necessary to preserve him from abondoning his suit, and saying, "What, should I wait for the Lord any longer?" More, however, is desirable and attainable: and here is enough to say to him, "Wait on the Lord, be of good courage, and he shall strengthen thy heart: wait, I say, on the Lord." Here is the command-"Knock." Here is the promise" It shall be opened."

But how shall I plead? I knock, and long for audience and yet I draw back, and seem afraid to be seen. For, what can I say? BEGGAR say? He is not at a loss. address is not necessary-it would Yet he can express his meaning: and feelings make him eloquent. and say

"Encourag'd by thy word
"Of promise to the poor,
"Behold, a beggar, Lord,
Waits at thy mercy's door!

What does the He knows a fine be contemned. and his wants Begin, then,

"No hand, no heart, O Lord, but thine,
"Can help or pity wants like mine.

Yet add

"The beggar's usual plea,

"Relief from men to gain,

"I know thou wouldst disdain ;

"And pleas which move thy gracious ear,
"Are such as men would scorn to hear."

There are five of these pleas urged by others, which you must completely reverse.

How often does the beggar plead his former condition-"He has seen better days: and once had a sufficiency for himself and others." But this must be your language—

"I have no right to say,

"That though I now am poor, "Yet once there was a day

"When I possessed more:

"Thou know'st that from my very birth
"I've been the poorest wretch on earth."

How often does the beggar plead his innocency or goodness-"I have been reduced, not by my fault, but my misfortune; and deserve pity rather than censure. But your language must be

"Nor can I dare profess,

"As beggars often do,

"Though great is my distress,

"My faults have been but few;
"If thou shouldst leave my soul to starve,
"It would be what I well deserve."

How often does the beggar plead the unusualness of his application-"This is not my practice: it is the first, and shall be the last time of my importuning you." But your language must be

""Twere folly to pretend
"I never begg'd before;
"Or if thou now befriend,

"I'll trouble thee no more;

"Thou often hast reliev'd my pain,
"And often I must come again."

How often does the beggar plead the smallness of the boon-"A very little will suffice me: I ask only a trifle." But your language must be—

"Though crumbs are much too good
"For such a dog as I,

"No less than children's food
"My soul can satisfy.

"O do not frown and bid me go,

I must have all thou canst bestow."

Men, so limited are their resources, are afraid of more applications than they can relieve: and, therefore, enjoin the suppliant secrecy; and he promises concealment. But your language must be"Nor can I willing be "Thy bounty to conceal "From others who, like me,

"Their wants and hunger feel:

"I'll tell them of thy mercy's store,
"And try to send a thousand more.'

And he will be delighted with this. He commands you to spread his goodness, and to invite all the ends of the earth!!

"Thy thoughts, thou only wise!

"Our thoughts and ways transcend, "Far as the arched skies

"Above the earth extend:

"Such pleas as mine men would not hear,
"But God receives a beggar's prayer."

JAN. 24.-" Thy blessing is upon thy people."

Ps. iii. 8.

HE has a people: and we need not ascend into heaven and examine the decrees of God to know