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It is in vain to serve God, and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?"

Yea, even as Jesus once said to his disciples, "Will ye also go away ?" and here said to Jacob, "Let me go;" he also informs us, that if we will follow him, we must deny ourselves, and take up our cross; that the path is narrow on which he leads us, and that we must not expect continued enjoyment, but also sensible sufferings. If he often lets us pray a long time before he comes to our aid, or conceals himself anew, when we supposed we had really found him, and when we cannot perceive by his guidance that he loves us, cares for us, will do all things well, but seems, on the contrary, to be opposed to us, as in the case of Jacob-he then, as it were, says to us, "Let me go."

In such a situation, the Christian has a fine opportunity of giving a proof of his estimation of Jesus, and of his earnestness in seeking salvation, of showing what is the object of his desire and choice, what he clings to, and what he is willing to offer up. Job went so far in this as to declare, that he would rather die than part with

his integrity. Abraham was ready to sacrifice his son Isaac, the dearest and the best he had in the world. The Apostles, and many thousands of other Christians, did not shun bonds and imprisonment-nay, even every torture, and the most horrible death, to win Christ.

The Saviour is not only able, but frequently really gives his people such an insight into his heart, so full of love, grace, and truth, that, like Jacob, they clearly perceive that they may ask in his name what they will, in the certainty that he will grant it them; and, in a certain sense, must do so, for his faithfulness and his truth's sake.

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Their hearts become so enlarged, that they feel the entire emphasis of the passage, "He that spared not his own Son, but freely gave him up for us all-how shall he not with him also freely give us all things!" Whatsoever ye shall ask the Father in my name, he will give it you." Jacob's heart expanded so much at the words, "Let me go," that he answered, "I will not let thee go, except thou bless me.' But more of this another time. At present I only add :

If you are desirous of becoming true and

sincere Christians, let not your heart be troubled, neither let it be afraid. Ye believe in God-believe also in Jesus Christ. If sometimes your path is strange, incomprehensible, and painful, you have no reason to fear. Be not dismayed, when you can accomplish nothing more by your own strength; for Christ makes you weak, only that his strength may be perfected in your weakness. But, whether courageous or fearful, do not forsake Jesus. "Faithful is he who hath called you, who also will do it." Amen.

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WE read, in 2 Kings xiii. 14, that Elisha, that great and remarkable prophet, at length fell sick, and drew near his end. Joash, the king of Israel, came and visited him; and when he saw how dangerous his illness was, the king wept, and exclaimed, "O my father, my father, the chariot of Israel, and the horsemen thereof!" Thou art near death, who wast more to Israel than a whole army, and often delivered it out of its distresses! What a loss ! especially at a time when the Syrians were. pressing Israel sorely.

The sick prophet had pleasing news from the Lord for the sorrowing king, which he com

municated to him in a symbolical manner.

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told him to open a window, and shoot out of it. The king shot, and the prophet said, "This is an arrow of the Lord's deliverance from Syria." He then told the king to take other arrows, and smite upon the ground with them ; which was again intended as a pre-intimation of successful occurrences; as Joash might have inferred from the first sign. But he smote only thrice, and then ceased. The man of God was then wroth with him, and said, "Thou shouldst have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it; whereas now thou shalt smite Syria but thrice."

Such is the history. What does it teach us? That we should not stop half way in the spiritual course, but press forward to the mark. Even in spiritual things we may stop, after having smitten thrice, when we ought to have done it six times. Some satisfy themselves entirely with the externals of religion; and are contented with having smitten once, so to speak. Propriety of conduct, going to church, and the reception of the sacrament, constitute the whole of their religion. They ought, however, to go on to repentance and faith, and thus smite five or six

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