influence; but by a natural effect: for every thing will be coloured according to the passion through which I view it. If therefore I do not consult God sincerely, it would be better for me not to do it at all: for it can only dishonour him, and delude myself. But if I go in simplicity, and say, "Lord, what wilt thou have me to do?" I come within the reach of the promise, "In all thy ways acknowledge him, and he shall direct thy paths.'

Thirdly. I will hear what God the Lord will speak, as to the dispensations of his providence. Nothing is more trying than, what an old Divine calls, "a dumb affliction:" so that when we put our ear to it, we can seem to hear nothing, as to what it implies, or intends. Varying the metaphor a little, Job was in such a state of ignorance and perplexity: "Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him: he hideth himself on the right haud, that I cannot see him." In such a condition, it affords relief to be able to add : "but he knoweth the way that I take." Yet duty requires that we should have some knowledge of it ourselves. A natural man is only concerned to escape from trouble: but the Christian is anxious to have it sanctified and improved. He is commanded to hear the rod. While God chastens, he teaches. I must therefore be in a learning frame of mind. I must say unto God, "Shew me wherefore thou contendest with me"-"I will hear what, by this event, God the Lord will speak."

Fourthly. I will hear what He will say, also, in answer to prayer. Here is a thing, I fear, generally disregarded. How many petitions are never thought of after they have been delivered! We knock at the door, and go away, and never even look back to see whether it be opened unto us. Can we expect that God will attend to those prayers which we con

temn ourselves?

Are such addresses any thing better than a mockery of the Supreme Being?

Let us therefore hear what he says in reply to our requests. Is it not pleasing to know that we are not forsaken nor forgotten of our best Friend? To be able to rectify a gloomy conclusion? To reason from the past to the future? And, like a beggar, to derive encouragement from success? "For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee." "I cried unto him with my mouth, and he was extolled with my tongue. If I regard iniquity in my heart, the Lord will not hear me: but verily God hath heard me; he hath attended to the voice of my prayer. Blessed be God, which hath not turned away my prayer, nor his mercy from me." "I love the Lord, because he hath heard my voice, and my supplications. Because he hath inclined his ear unto me, therefore will I call upon him as long as I live."

men.

OCT. 3.-"Let your moderation be known unto all
The Lord is at hand."
Phil. iv. 5.

WHAT moderation? Moderation with regard to your appetites. Some make a god of their belly, and glory in their shame. Many indulge in eating and drinking, beyond the demands of bodily refreshment, or the allowances of health.-Your moderation, with regard to your passions. You are to be angry, and sin not. The sun must not go down upon your wrath. The fear, the joy, the love, the grief, allowable in themselves, may become excessive in the degree. Your moderation, with regard to the distinctions of life. These are to differ from "the

pride of life"-in apparel, in furniture, in servants. -Your moderation, in professional pursuits, and the cares of trade-diligent in business, but not "entangling yourselves in the affairs of this life;" content with sober and solid gain; and not, by hazard and speculations, making haste to be rich.-Your moderation, in the exaction of rights; whether pecuniary-in declining the rigour of law, for debt; or personal-in waving the claims of authority and preference, as Abraham did in the case of Lot.Your moderation, in your opinions and zeal. Many things in religion are of far less importance than others, even if true-But as to the truth of them, this is not easily ascertained; and we see men of equal talent and piety on each side of the question. The truth generally lies in the middle; and he is commonly nearest to it who is abused by both the opposite parties.

And what a reason is there to enforce this admonition!"The Lord is at hand." The word signifies nigh, either as to place or time. If we take it as to place-it refers to his presence-I am a God at hand, and not afar off. He is about our path and our lying down, and is acquainted with all our ways. Thus he is always nigh to see and observe, to aid or oppose, to bless or to punish.

"O may these thoughts possess my breast,
"Where'er I rove, where'er I rest:
"Nor let my weaker passions dare

"Consent to sin-for God is there!

-If we take it as to time-it refers to his coming"The coming of the Lord drawing near." This is true, not only as to the certainty of the event, and the confidence of faith; but as to his real approach. If the Lord was at hand when Paul wrote this Epistle, how much more now two thousand years have rolled away! But he comes by death-And

this, as to consequence, is the same to us, as his coming to judgment. And there is but a step between us and death.

- If a multitude of people were assembled together, and behaved tumultuously, and the king was coming along the road-"The king is at hand," would instantly reduce them to order and silence; and every eye would be turned towards him. If a number of criminals, forgetful of their condition, were improperly amusing themselves, or striving together; and a signal told them, the judge was entering the town to try them-what an effect would: this instantly have upon their mind and their conduct! But what is your case? He is not only your Sovereign, but your Judge-And, "behold, the Judge STANDETH BEFORE THE DOOR!"

How lamentable is it, that to enforce what is wise, and just, and good in itself, we should need such motives-and that these motives, after all, should have so little influence over us! That we should be constantly reminded of such a Beingled back to the grace of his first coming-and forward, to the glory of his second coming-and think, and feel, and speak, and act, and live, as we do! "So teach us to number our days, that we may apply our hearts unto wisdom."

OCT. 4." The path of the just is as the shining light, that shineth more and more unto the perfect day." Prov. iv. 18.

WHAT does this fine image imply? What does it express? Solomon traces the resemblance between the path of the just and the rising light, in three articles. Each shines. Each shines more and more. Each shines more and more unto the perfect day.

The rising light shines. It is the very nature of it, to do so. It thus shews itself, and renders other things visible: for whatsoever doth make manifest is light. Without this, the works of the field, and the human face divine, would be all a blank-but the shining of the light lays open their beauties, and fills us with admiration and praise. Thus the Christian's path breaks out of obscurity; the darkness is past; and the true light shineth. His religion is not only real, but apparent. And as it need not, and should not be hid; so it will not, and cannot be hid. Its operation will evince its existence. Its principles will display themselves in its practice. There will be the work of faith, and the labour of love, and the patience of hope, and the fruit of the Spirit. Pity will get into the eye. Meekness will smile in the features. The law of kindness will dwell upon the tongue. The hand, ready to communicate, will unawares slide into the pocket-They that were in darkness will shew themselves; and, in a thousand ways, their light will shine before men.

-But the shining of the rising light is noble and glorious. It is one of the most splendid appearances in nature. The rising sun is as a bridegroom coming out of his chamber-We hardly wonder the poor Heathen, in the absence of Revelation, should worship it-The lustre is often too powerful for the naked eye. And how was it with Moses, after communion with God? His face shone so that the Israelites could not stedfastly behold the glory of his countenance. He was not aware of it himself, till, seeing the people dazzled, he was obliged to take a veil. And the humility of the Christian may keep him from perceiving his own excellencies: but others will take knowledge of them: and his profiting will appear unto all men. And nothing is so impressive and influential as the life of a Christian, when he walks worthy of the vocation wherewith