But I said, days should speak, and multitude of years should teach wisdom. It is true, great men are not always wise, neither do the aged understand judgment: yet they must have had many more opportunities for observation and decision than others; and God obviously intended to place some under the tuition of others. We were designed to live in a state of connexion with, and dependence upon each other: and while the old need the strength and activeness of the young, the young need the prudence and counsel of the old. Therefore, says Peter, "Ye younger, submit yourselves unto the elder." Nothing can be more offensive in them than self-sufficiency. Surely they must acknowledge, that those who are much older than themselves, have at least the advantage of experience, which is commonly the slow growth of time, and is the most valuable of all knowledge. And when young people so often err in the connexions they form, and the steps they take, and the hazards they run; is it not from that self-confidence which deems advice needless? They are not sober-minded: but think more highly of themselves than they ought to think.

But what advantage do we derive from writing and printing! The birds and beasts are no wiser now, than when they went to Noah for shelter, and to Adam for names. It is nearly the same with savage life: knowledge is not preserved, transmitted, and increased, for want of books. But in consequence of these helps, the improvements of one age flow into another, and the stream is continually enlarging by the influx of additional discoveries. By means of them, we can consult the dead, as well as the living for though dead, they yet speak. And we can hold converse with Bacon, and Boyle; with Luther, and Leighton: and can be alone with them; and in their best moments; and when they are most ready to communicate. Yea, by the Scriptures, we can associate with Paul, and Isaiah; with

Moses, and the Patriarchs; and can sit down with Abraham, and Isaac, and Jacob, in the kingdom of God.

MARCH 20.-" Be merciful unto me, O Lord: for I cry unto thee daily." Ps. lxxxvi. 3.

So David, though a man after God's own heart, and perhaps the greatest proficient in experimental and devotional piety before the coming of Christ, felt his need of mercy, and sought it daily-or every day, as it is in the margin. Let us follow his example, and cry daily

For pardoning mercy. He is ready to forgive, and it is well for us he is. Who can understand his errors? In many things we offend all. What omissions of duty are we chargeable with! If our actions are materially good, how defective are their principle and motive! The sins of our holy things would condemn us. Usher, one of the best as well as one of the greatest of men, therefore said, He hoped to die with the words of the publican in his mouth, God be merciful to me a sinner; and he died pronouncing them. And Paul, after eulogizing Onesiphorus so highly for his good works, adds, "The Lord grant that he may find mercy of the Lord in that day"-he, even he, would need mercy -to the last, and, above all-at the last. And where is the man, who, in prospect of that day, must not fall upon his knees, and pray, "Enter not into judgment with thy servant, O Lord, for in thy sight shall no flesh living be justified?"

-Let us cry daily for sanctifying mercy. We cannot be in a proper state of mind if we only see the guilt of sin, and not the pollution also: if our fear only be excited, and not our aversion: if we

are concerned to be delivered from the wrath to come, but not to be "saved by the washing of regeneration, and the renewing of the Holy Ghost." "I want," says the Christian, "true holiness. I want to bear more of the image of the heavenly. I want to be purified even as he is pure."

-Let us cry daily for assisting mercy. What can we do alone in our trials and our duties; in our calling as men, and our vocation as Christians? We cannot see to-morrow with the light of to-day; nor will our present food yield us future supportwe must have fresh supplies of light and of food. And we must have fresh supplies of the Spirit of Jesus Christ, to help our infirmities, to renew our strength; and to enable us to adorn the doctrine of God our Saviour in all things. We must live in the Spirit, that we may walk in the Spirit.

Let us cry daily for preserving mercy. Our reputation, our substance, our business, our health -every thing is exposed; and he is the preserver of men. But the great thing is the soul. To what dangers is not this liable? And he who knows, not only his perils, but himself, will not only watch, but pray, lest he enter into temptation. He knows that God alone can keep him from falling, and that without Him he can no more stand than a staff when the hand is withdrawn. And therefore his language will be, "Hold thou me up, and I shall be safe."

Let us cry daily for providing mercy. He has taught us this-When ye pray, say, Give us day by day our daily bread. Bread signifies sustenance at large but the word employed is wisely chosen to teach us moderation. We are not to pray for dainties, but to be fed with food convenient for us. Our necessity, as well as safety, if properly consulted, will keep us from seeking great things to ourselves. Nature wants but little; and grace, less.

- Let us cry daily for guiding mercy. How much depends, not only upon a wrong course, but

even a wrong step! It may give a new character to my condition. It may quarter upon me repentance for life. And the way of man is not in himself; it is not in man that walketh to direct his steps. What a privilege that He, who cannot err, is as willing as he is able to lead me. To him alone let me repair, and on him alone depend, saying, as the language both of choice and of confidence-Thou shalt guide me with thy counsel, and afterwards receive me to glory.

Then daily prayer will be turned into ceaseless praise; and I shall sing of the mercy of the Lord for

ever.

MARCH 21.-"The Lord thy God in the midst of thee is mighty: he will save, he will rejoice over thee with joy." Zeph. iii. 17.

It is obvious, He can save-for he is in the midst of them, and mighty. Here is nearness and power: He is therefore able to save to the uttermostwhatever be the heinousness of guilt, or the depravity of nature, or the extremity of danger, or the depth of distress.

But he will save-He is inclined, he is engaged, he is bound by promise, oath, and blood

-Neither does he repent of the obligation under which he has been pleased to bring himself-neither does he perform the work with reluctance-He will save, he will rejoice over them with joy.

-Are they his vineyard? I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Are they his sheep? "The Lord shall save them in that day as the flock of his people neither shall the beast of the field devour them; but they shall dwell safely in the wilderness, and sleep in the woods."

But what is this Salvation? It does not exclude temporal preservation and deliverance. He knows

how to deliver the godly out of temptation; so that if he does not find a way, he can easily make one. Thus he saved Joseph from prison; and David from the paw of the lion and the bear, and the uncircumcised Philistine; and Elijah from famine; and Jonah from the belly of hell.

"Blest proofs of power and love divine,
"That meet us in his word;
"May every deep-felt care of mine
"Be trusted with the Lord."

We are not to look for miracles, but we may look for Him who performed them; and who has said, I will be with thee in trouble. He has all events at his control. He is always the same. His hand is not shortened that it cannot save; neither is his ear heavy, that it cannot hear. A distinction, however, is to be here observed. Temporal deliverances are promised conditionally. He could not have promised them otherwise-it would be rather a threatening than a promise, were he to engage to relieve and indulge you, whether it be good for you or evil. And it might be evil; and though you may not be aware of it, he can foresee it, and will prevent it. He has therefore said, They that seek the Lord, shall not want any good thing. As to your property, he can make a hedge about all that you have. As to your reputation, he can hide you in the secret of his pavilion from the strife of tongues. As to your body, he can keep all your bones so that not one of them shall be broken-and if it be good for you, he will-he must do it but if it would be otherwise, he will disappoint your wishes and hopes, and make the privation— the privilege.

But as to the soul! Ah! what did you mean when you first asked, "What shall I do to be saved?" When you first prayed, "Save me, and I shall be saved?" You thought of nothing earthly then