often are we in conditions when, if the ear of friendship is not heavy that it cannot hear, the hand is shortened that it cannot save! But "is any thing too hard for the Lord?" says Abraham. "Once have I heard, this yea twice," says David, "that power belongeth unto God." Once there was no earth: "He spake, and it was done; he commanded, and it stood fast." Once there was no sun: he said, "Let there be light, and there was light." And how is all this sustained? "He upholdeth all things by the word of his power." Many frequently imagine that it is only the goodness of God they question, and not his power; for they say, Who can question this? But did not the Jews question it, and after all the wonders which he had shown them? Yea, they spake against God; they said, "Can God furnish a table in the wilderness? Behold, he smote the rock that the water gushed out, and the streams overflowed. Can he give bread also? Can he provide flesh for his people?" Yea, did not Moses himself question it? And Moses said, "The people among whom I am are six hundred thousand footmen, and thou hast said, I will give them flesh that they may eat a whole month shall the flocks and herds be slain for them to suffice them? or shall the fish of the sea be gathered together to suffice them? And the Lord said unto Moses, Is the Lord's hand waxed short? Thou shalt see now whether my word shall not come to pass unto thee or not." And do not we, too, often question it? If not, why is it that we despond when difficulties multiply around us? He never knew what a difficulty meant, and never will. How is it that we begin to despond when means fail us? If he does not find a way he can always make a way for our escape. And, therefore, Christians may bring their faith to the comprehension, or rather to the apprehension, of his power. Let us call to mind the case of Abraham, who had received a promise from God, the execution of which involved in it natural difficulties, yea, natural impossibilities; but he "staggered not at the promise through unbelief, but was strong in faith, giving glory to God." The experience of Paul testifies to the same truth. "I am now," says he, in his address to Timothy, "a suffering man, and shall soon be a dead one. I have finished my course, and the time of my departure is at hand, and I do not expect to depart from a bed of quietness, but from the axe of the executioner." "Nevertheless I know whom

I have believed, and am persuaded that he is able to keep that which I have committed to him against that day." And, oh, let us remember he is "the same yesterday, to-day, and forever." There is no corruption in us but he is able to subdue; no want but he is able to relieve; no desire but he is able to accomplish. He is able to make us "more than conquerors." He is able to "keep us from falling, and to present us faultless before the presence of his glory with exceeding joy." And when our body drops into the grave, and returns to corruption, he can "change our vile body, that it may be fashioned like unto his glorious body, according to the working by which he is able to subdue all things unto himself." Praise we him therefore in the strains of the apostle :-"Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy; to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever, Amen."

JAN. 15.—He hath heard my voice and my supplications.

Ps. cxvi. 1.

WE see much in the history of David which tells us that he must have observed the answers of his prayers, and that he was wise enough to improve them. It is the richest traffic under heaven. "The merchandise thereof is better than the merchandise of silver, and the gain thereof is better than fine gold." That God hears and answers the prayers of all his people is most manifest. This appears from the promises, which in this respect are exceedingly "great and precious." "Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me." "Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you." We may see it also in the experience of God's people in all ages. monies are there to the success of prayer! Abraham? for Joshua? for Hezekiah? What judgments has it not removed? What deliverances has it not accomplished? What blessings has it not obtained? And David observed the answers of his prayers. "He hath inclined his ear unto me, he hath heard my voice and my supplications." He was sure of this. Balaam has said, "Let me die the death of the righteous,

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and let my last end be like his," without ever regarding the way that led to the one, or the life which conduced to the other. And Pilate asked, "What is truth?" and never waited for an answer. This is much like some persons, who by the appearance of devotion draw forth the divine attention, when they are regardless of his benefits. They knock at the door, and do not wait to see if it be opened, or whether they are likely to succeed. Is not this a solemn mockery? Is it not taking God's name in vain? Is it not offering the sacrifice of fools? Can we ever imagine that God will regard those prayers that we do not regard ourselves, or watch for an answer to? God does not always answer prayer immediately. He does in some instances. In the case of Daniel and of Cornelius, their prayers were answered at the very time, and God has given us the promise, "It shall come to pass, that, before they call, I will answer, and, while they are yet speaking, I will hear." At other times he delays. He "waits that he may be gracious," and requires us to wait too. Every thing is beautiful in its season. "It is good for a man that he both hope and quietly wait for the salvation of the Lord." "For he is a God of judgment, and blessed are all they that wait for him." We must not, therefore, fix a time, and say, if he does not come, "Why should I wait for the Lord any longer?" for he never delays but in order to render his blessings more useful; to ripen the mercies he is waiting to bestow. We are like foolish, eager children, who would gather the fruit before the sun has given it its fine complexion, its rich relish, or its nutritious quality. But, says the Psalmist, "I waited patiently for the Lord, and he inclined unto me, and heard my cry." We should also remember, that there are various ways in which God answers prayer. We are prone to prescribe to him, and think that he must come in such a direction; but, while we stand gazing there, he passes by another way. Sometimes he grants the very blessings we pray for. This was the case with the Psalmist. "Thou hast given," said the Psalmist, "to him his heart's desire, and hast not withholden the request of his lips. For thou preventest him with the blessings of goodness; he asked life of thee, and thou gavest it him." Sometimes he answers by an exchange of mercies. Instead of temporal he bestows spiritual blessings. This was the case with Paul:-"He besought the Lord thrice, but his prayer was not answered by deliverance, but

by support." "My grace is sufficient for thee, for my strength is made perfect in weakness." Sometimes God answers prayer by distressing things, by severe afflictions and trials; "by terrible things in righteousness." The reason why we do not perceive the answers to our prayers, is our indifference or inattention, for David says, "Whoso is wise, and will observe these things, even he shall understand the loving-kindness of the Lord." Flavel says, "He that observes providences shall never want providences to observe." Sometimes we are looking for something too surprising, and remarkable, and sensitive; not remembering that God does not go out of the common course of nature and providence. All hearts are open to him, all creatures are under his control, but we must use proper means, and, if we pray in faith, we may be sure that "praying breath shall not be spent in vain."

JAN. 16.-Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. Luke x. 41, 42.

We are here called upon to behold blemishes in character which we are to shun, excellencies we are to imitate, and advantages we are to acquire. Martha, who had mistaken our Lord's character and desires, and thinking nothing too good for our Lord and his disciples, had provided an entertainment which was not only unnecessary, but which engrossed all her time and attention, and thereby deprived herself of an opportunity to listen to our Saviour's discourse. In her anxiety to do all that she considered the occasion required, she was "troubled about many things, being cumbered with much serving." While her sister Mary-all reverence, all attention, and all composure-was feeding on the doctrines of eternal life, sat at the Saviour's feet, thus wisely improving the opportunity given for the good of her soul, Martha rudely disturbed the devotions of the company, and interrupted our Lord's discourse, in her haste and heat loses her self-command; she condemns her sister as idle and indifferent, and asked the Lord to interfere, saying, "Bid my sister that she help me." Jesus, instead of doing this, reproves her, while he applauded the conduct of Mary. However anxious we may be about many things, one thing alone is really indispensable, and demands our

attention. It is hearing the Saviour's words; it is an attention to the soul; it is religion. Other things are comparatively insignificant, and less than nothing and vanity; this is all-important. Other things are accidentally needful; this is essentially so. Other things are occasionally needful; this is invariably so. Other things are partially needful; this is universally so. Needful for prosperity and adversity; needful for the body and the soul; needful for time and for eternity. Some things are needful for some individuals but not for others, but this is needful for all. Needful for kings and subjects; needful for rich and poor; needful for old and young. While the many seem to be prizing and pursuing every thing in preference to this, we find David and Paul reducing every concern into one. "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." "This is one thing I do, forgetting those things which are behind, and reaching forth unto those things that are before." Observe, piety is a matter of personal conviction and choice. Thus, it is said, "Mary hath chosen that good part." Thus, David says, "I have chosen the way of truth." No man ever entered into heaven accidentally; no man was ever forced into it against his will. God makes us sensible of our need of salvation above every thing else, so that we desire it, we seek it, we pray for it, and then, when we obtain it, it makes us blest. It relieves our wants, fulfils our desires, and accomplishes our hopes. Observe, lastly, real godliness is not only a necessary but a durable acquisition. "Mary hath chosen that good part which shall not be taken from her." manency adds bliss to bliss: some things are not worth preservation: but an invaluable treasure, a thing absolutely needful, will awaken all our concern, and we shall be anxious not only to possess it, but to retain it. The blessings we derive from godliness are ours forever, laid up where "moth and rust cannot corrupt, nor thieves break through and steal."

Per

SAVE from what? This is not mentioned; this was not necessary. Save from penury-from the scourge of tongues-from bodily sickness from family bereavements? Yes, if it be good