What adoring gratitude must have gone up from his heart to the God, who answers prayer!

Who in view of such a scene, of which there are but few in this jarring world, is not ready to exclaim, as he looks upon these brothers, so long estranged, but now reconciled;

Lo! what an exalting sight
These friendly brothers prove,

Whose cheerful hearts in bands unite

Of harmony and love.

"Tis pleasant as the morning dews

That fall on Zion's hill,

Where God his mildest glory shows,

And makes his grace distil.

Several reflections are suggested by this narative.

1. That great trials sometimes befall the people of God, when in the way of commanded duty.

God had himself directed Jacob to return, and had promised to sustain him; yet, what troubles he encounters in the way of duty! True, the gathering clouds are graciously dispelled, and are succeeded by a delightful sunshine and calm. Yet, for a time, Jacob is brought into sore distress, and prompted to say, as on a subsequent occasion, "all these are against me!"

We are not to infer, then, that because we are walking in the path of duty, we may therefore promise ourselves exemption from afflictions and trials. The best men are sometimes the most tried. They are humble, prayerful, devoted, and yet they experience grievous troubles, and are led to exclaim; "Is his mercy clean gone forever, and will he be favorable no more?" Let us learn from the case of Jacob, that the most signal mercy may be intended for us, even when every thing around us wears the darkest aspect.

2. The surest way of prevailing with man, is to prevail with God.

Jacob well knew what the resentments of Esau had for

merly been; nor had he evidence that those resentments had cooled. With such a one, what could he do? From one who was approaching with four hundred men, what could he hope? Esau, probably, started with an intention to wreak his vengeance upon him. The latter, therefore, had reason to tremble. But happily, he knew the power of God. He could soften that hard and resentful heart; he could allay that impending storm. Jacob, therefore, resorts to prayer, and we see the blessed result. Have we ourselves reason to fear the wrath of an enemy?-let us pray for him. No matter how formidable he may be; no matter what occasion we may have given him to be displeased. Deep humility before God, and fervent prayer, will accomplish more than bribes; more than arms.

3. Yet, while we pray, we should omit no probable means of accomplishing the end desired.

It is sufficient to say, that Jacob seems to have acted through the whole of his trying circumstances, as if his safety depended upon God; and yet, as if it depended upon himself. This is the true secret of prevailing prayer. Bring into action all our wisdom, prudence, and energy; and yet appeal to, and trust in God. Human means and human efforts, however wise, will fail, unless a divine blessing accompany

them.

And, finally, prevalence will recompense us, for all the toil and agony of strong and persevering wrestling.

Jacob continued his wrestling long, even until the dawn of day. He was probably tempted, at times, to give over the contest. And well might he inquire, "what can I do with such an antagonist ?" Wrestle with God! enter into a personal contest with him! yet, knowing that upon his success with the "angel of the covenant," depended his success with Esau, he perseveres; he wrestles with the energy of desperation, and behold the result! he prevails!

Did he regret his efforts and perseverance? When Esau

ran and fell upon his neck, when he wept and kissed him, what a delightful triumph did Jacob enjoy!

Let us profit by an example fraught with such profitable lessons! Are we in any trouble? Do clouds gather round? Is misfortune pressing upon us? Are friends cold and distant? Are enemies many and inveterate? Let us praypray long-pray ardently—pray prevailingly.

And the victory will come. The day of joy and peace will dawn. If not here, beyond this vale of tears. God will make all these troubles redound to our joy. And when the glories of that better world shall be revealed; when our enemies here shall meet us as friends there, and more than all, when God, reconciled to us through the blood of Jesus, shall welcome us to his love, then shall we realize the full benefit of a life of prayer. Then, we shall have no regrets over any fervent, agonizing petitions we may have offered. Rather, we shall thank our heavenly Father for those troubles and trials, which met us in our path, and which kept us fast by a throne of grace.

EXODUS.

PRAYER FOR THE REMOVAL OF THE PLAGUES.

And Moses and Aaron went out from Pharaoh and Moses cried unto the Lord, because of the frogs which he had brought against Pharaoh. And the Lord did according to the word of Moses: and the frogs died out of the houses, out of the villages, and out of the fields.-Ex. viii. 12, 13. (See also 30, 31, and ix. 33; x. 18.)

THE time fixed in the divine purpose for the deliverance of the children of Israel from their long and oppressive bondage in Egypt having arrived, God gives this direction to Moses: "When thou goest to return into Egypt, see that thou do all these wonders before Pharaoh which I have put in thine hand." 4: 21. From this requirement, it would appear that the plan of divine operations in Egypt, designed to effect the release of God's people, had not only been settled,

but had been announced to Moses. And as he was commissioned to superintend the process of their deliverance, this annunciation was highly important; otherwise, Moses would not have known how to proceed, except by special and immediate revelation, and would have been exposed to despair of success, in view of the strange and prolonged obstinacy of Pharaoh. "Which I have put in thine hand;" i. e. which I have commanded, and will enable thee to perform.

In fulfillment of his commission, Moses presents himself before Pharaoh and announces his message. The monarch demands some sign or evidence of his own and Aaron's divine commission. In compliance with this reasonable requirement, Aaron's rod is turned into a serpent in the monarch's presence, presenting a miracle, as the highest possible evidence of their divine commission. Upon this, Pharaoh summons his wise men, or magicians, who attempt to deceive the monarch, by their feats of juggling or legerdemain. In this they are successful. The illusion of Pharaoh is complete, and he refuses compliance with the divine command to let Israel depart.

Upon this, the plagues commence; the first of which was to turn the waters of the Nile into blood. It can no longer be drank, and even the fish die and putrify on the shores. By digging, however, sufficient is procured to preserve life; which, added to the renewed enchantments of the magicians, fortifies the monarch in his obstinacy, and in his refusal to let Israel depart.

At the expiration of a week the waters are restored, and flow as usual. A second plague commences. Frogs,

a race obscene,

Spawn'd in the muddy beds of Nile, came forth,
Polluting Egypt; gardens, fields, and plains
Were covered with the pest; the streets were fill'd;
The croaking nuisance lurk'd in every nook;

Nor palaces, nor even chambers 'scaped;
And the land stank-so numerous was the fry.

From this judgment there is no escape, and no respite. Pharaoh relents; Moses and Aaron are recalled, and the now wavering monarch requests them to entreat the Lord to remove the plague, and Israel may depart.

Moses assents; and so full of confidence is he in God, as a prayer-answering God, that he allows Pharaoh to fix the time for the removal of the plague. That time was "tomorrow." If it be asked, why he did not demand an instantaneous cessation of the plague, it may be replied, that perhaps he imagined that Moses would require time to present his petition; or, which is the more probable supposition, he might hope that, meanwhile, the frogs would, by some other means, be removed.

Moses goes forth from the presence of Pharaoh, and enters into the more august presence of Jehovah. And how does he pray? He "cries." "From the force of the original," remarks a commentator, "it is to be at least inferred that Moses prayed with great earnestness and intensity of spirit, if not with special energy of utterance." He felt deeply for the honor of God; deeply for his oppressed brethren of the house of Israel; and deeply for Pharaoh, whose heart he desired to see relent under manifestations of divine power. The prayer of Moses was not merely a set of words, which he had only to repeat, and the desired response would come; but true, fervent, intense supplication was as essential to his success, as, in after ages, it was for Paul, or any other apostle, or minister of Jesus Christ. Indeed, Moses in promising Pharaoh that the plague should be stayed "to-morrow," and, perhaps, at a particular hour, had no special assurance from God that it should so be, and therefore he might so promise the monarch; but Moses knew that God always hears the prayer of faith, and, designing to offer such prayer, he feels warranted in giving that assurance.

It is not important to dwell upon the other instances of supplication by Moses in behalf of Pharaoh. Those sup