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mand, "Pray without ceasing." These exercises, in fact, ought to be so combined as to strengthen each other. "Watch that ye may pray, and pray that ye may watch.” It is not enough merely to pray that we may not be overcome by temptation; we must watch against the risings of sinful desire, and against the approaches of the wicked one. It is not enough merely to watch against such approaches; for with all our precaution we shall be overcome, unless we pray for Divine strength. The sentry must stand at his post, the watchman must guard the walls, so that the enemy may not take the place by surprise; still, "except the Lord keep the city, the watchman waketh but in vain." (Psalm cxxvii. 1.)

In what way should watchfulness be connected with prayer? We may take these three plain rules: Watch before prayer-watch during prayerwatch after prayer.

It is necessary to watch before prayer, to avoid being in such a state of mind as will be incompatible with the spirit of prayer. The heart easily departs from the living God; and not only does this tendency call for constant watchfulness, but there are a thousand outward circumstances continually forcing themselves on the attention, which also tend to withdraw the mind from heavenly things. Unless this tendency be resisted, prayer soon becomes irksome. So far from hungering and thirsting after righteousness, the soul then ceases to enjoy communion with God. This is especially the case, when the besetting sin has been wilfully indulged in. Temptation, perhaps, was strong; the "pleasures of sin" arrayed themselves before the imagination in unusual attractiveness; the mighty power of former habit ranged itself on the same side; the forces of evil rapidly gathered together; and, in the issue, good resolutions were forgotten, and the soul fell into the snares of the tempter. Watchfulness at the outset would have led us to fight, or, like Joseph, to fly, before the temptation had become too strong to be resisted. What has been the result? Like disobedient children, we have been disposed rather to shun than to seek our Father. The heart has become "hardened through the deceitfulness of sin." How many in this way have lost ground they have never regained! It is necessary, therefore, to watch, lest in an unguarded hour we be beguiled by the tempter, and lose the disposition itself to pray.

We ought also to watch against the various hindrances and excuses which are continually suggesting themselves. Such excuses as these are exceedingly common:-"I have not sufficient time. Another time will do as well, or perhaps better, than just now. I had better wait until my mind is in a more prepared state. If I were to pray just as I am, it would not be acceptable to God, as my mind is so confused and wandering. It is not the form of kneeling down and praying which God regards, if there is a sincere heart." These, and many other similar pretexts, are, without doubt, in some cases, temptations of the devil; but more frequently they are merely the excuses of the unbelieving worldly heart for not drawing near to God. A hungry man, if he knew where he could get food just at hand, would find time to ask for it, however urgently he might be employed; nor would

he argue that "another time" would do as well as the present, or that he had better wait until he was still further famished. And if it be answered, "But I am not hungry, and, therefore, it is useless and unacceptable for me to ask for the bread of life in my present state," the answer is, that if you are not hungry, it is a sure sign that you are diseased; and the sooner you cry out to the Divine Physician to heal you, so that a true spiritual appetite may be restored, the less likely will your malady be to become incurable. It is necessary to watch continually against the first appearance of these excuses and pretences, which, if allowed, will soon result in entire indifference.

In the first chapter of Isaiah the formal and hypocritical Israelites of that day were warned that when they made many prayers, God would not hear them; when they spread forth their hands towards heaven, God would hide His eyes from them. Why was this? Because, although they retained the outward form of worship, they had become worldly, covetous, and corrupt in heart; so that Jehovah was weary of their formal devotions and appointed feasts, and abominated their incense. Here then is another reason for watching before prayer. We need to be watchful over our spirit, over our entire conduct, lest even our prayer should become an abomination; for, "if I regard iniquity in my heart, the Lord will not hear me." (Psalm lxvi. 18.) The external habit of praying may be continued, not only in public, but even in private, after the Lord has departed from us; as the unbelieving Jews continued to offer their oblations in the temple at Jerusalem after the day of Pentecost, when the veil was rent and the Shekinah was darkened.

It is necessary, however, not only to watch before prayer, but during prayer-while we are actually engaged in it. Care should be taken, as far as possible, to prevent outward interruptions. "Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret." (Matt. vi. 6.) In our crowded towns, there are some of the poor who are unable to secure this privacy. Admirable was the spirit of a poor but pious man, who could only afford one small room for himself and his wife and family; and whose greatest trial in his lot was, that he had no place whither he could retire for devotion. His practice was to take a walk into the street for this purpose. Strange as it may appear, yet to those who are familiar way in which many live in London, it will not be incredible, that he could abstract his thoughts more completely from all external things in the crowded streets, than he was able to do in his own room. Many a happy season he had, while thus pouring out his heart before the Lord. Possibly he waited upon God with a more collected mind, and could more truly adopt the language of David, "My heart is fixed, O God, my heart is fixed," than some who are favoured with every worldly comfort.

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But however secure we may be from outward interruption, we are not thereby secured against wandering thoughts. These will often occupy the mind amidst the most perfect external quiet. No doubt they are some

times involuntary. "When the fowls came down upon the" sacrifice," Abram drove them away." (Gen. xv. 11.) The vultures pounced down upon the flesh of the victims which Abraham was sacrificing under the canopy of heaven; he could not prevent their flying towards the spot, and hovering about the altar, but he could prevent their devouring the sacrifice. So it is not always possible absolutely to prevent the entrance of disturbing thoughts during our devotions; it is well if we are as successful as Abraham, and are enabled to drive them away. Yet, undoubtedly, watchfulness may effect s great deal towards preventing them. If we join serious meditation with prayer, not rushing thoughtlessly into God's presence, but bestowing earnest consideration on the question, "What do I most require? What ought I to pray for?" this will do much to prevent our thoughts from wandering. Solemnly to remember to whom we are speaking, and to reflect on the preciousness of the privilege which is thus accorded to us, will also be helpful. To pray at times audibly, will also be an effective guard against that roving, musing state, into which we are so apt to fall when we do not pray with the voice as well as with the heart.

Another evil against which we ought to watch while on our knees is formality. Thousands repeat prayers which they learned by rote in childhood, and imagine that they have performed a meritorious and profitable act. Unquestionably this is better than total neglect. It is some acknowledgment of God, and, by preserving them from entire inattention, it may become a step towards true prayer and conversion. Yet, on the other hand, there is danger lest this formality should harden the heart against religious conviction. The Pharisee in the temple fasted twice in the week, and no doubt prayed, or said prayers, proportionably often, besides tithing all that he possessed. The Pharisees of our Lord's days loved long prayers, which they made in the corners of the streets. Yet what was the effect? Intrenched behind the breast work of these formal regularities, they were more difficult to convince, more full of self-righteousness and of a false security, more inaccessible to the truth than even the harlots and publicans around themSo great is the danger of formality. "This people with their lips do honour me, but their heart is removed far from me." (Isai. xxix. 13.) While, therefore, it is well to observe the utmost regularity in our times for prayer, it is needful, on the other hand, to watch, most sedulously and narrowly, against the first indications of a mere perfunctory habit, of a bare outward performance.

Lastly, we ought to watch after prayer. Unless this is done, how shall we retain any benefit which we may have received? Joseph and Mary took Jesus into the temple with them, but did not look for Him on leaving, and after they had proceeded a day's journey homeward, they discovered their loss. So we may be with Jesus in the sanctuary, or in the closet, and yet lose Him on emerging from the sacred place, and mingling again with the world. It is often said that a day well begun is likely to be well spent. This is perfectly true; but it is nevertheless possible to begin the day well, with earnest communion with God and profitable meditations upon His

truth, and yet, through allowing an unwatchful spirit to prevail afterwards, we may find ourselves giving way to worldliness and a wrong temper before evening. How often it happens that the good impressions produced under a sermon or at a prayer-meeting are effaced by unprofitable conversation immediately afterwards! Men who succeed in amassing riches are just as careful to secure in various ways that which they already have, as to obtain more. And if we would be rich in the treasures of grace, we must beware continually of that snare of the adversary,—a snare into which many unsuspectingly fall,-of giving way to a careless spirit after joining in holy ordinances. There is profound meaning and truth in that intimation in Bunyan's Pilgrim :"—"Then I saw that there was a way to hell, even from the gates of heaven, as well as from the City of Destruction."

When Elijah had prayed for rain, after the three years and six months' drought, he was not indifferent respecting the answer. He did not indolently say, "If it is God's will, He will send it; if not, He will withhold it.” He was anxiously intent on receiving some answer. He ascended Mount Carmel with his servant, and cast himself down upon the ground. "Go up now," said he to his servant," up to the very summit, and 'look toward the sea."" The man went, and returned, and said, "There is nothing." Still the prophet watched for the answer. "Go up again," said he,-and again -and again. At length the little cloud, like a man's hand, arose above the distant horizon, and the prophet knew that rain was at hand. How little do we expect from God, after we have prayed to Him! How comparatively indifferent whether we receive that which we have asked for! True earnestness awaits the heavenly answer, and watches, with an anxiety like Elijah's, till some sign appears.

L. H. W.

A SHORT CONFESSION OF FAITH.

PHILIP HENRY, father of Matthew Henry, drew up a short form of the baptismal covenant, which he taught to his children; and they each of them solemnly repeated it every Lord's day in the evening, after they were catechized; he putting his "Amen" to it, and sometimes adding, "So say, so do, and you are made for ever." It was this :

"I take God the Father to be my chiefest Good and highest End.

"I take God the Son to be my Prince and Saviour.

"I take God the Holy Ghost to be my Sanctifier, Teacher, Guide, and Comforter.

"I take the word of God to be my rule in all my actions.

"And the people of God to be my people in all conditions.

"I do likewise devote and dedicate unto the Lord my whole self, all I

am, all I have, and all I can do.

"And this I do deliberately, sincerely, freely, and for ever."

VOL. X.-FIFTH SERIES.

3 E

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JEHOSHAPHAT AND AHAB;

OR, UNHOLY AFFINITIES AND THE LYING SPIRIT.

(2 CHRONICLES XVIII.)

(Concluded from page 718.)

AHAB was a marvel of toleration. He consulted Elisha, when he would be delivered from the bands of the Syrians: he worshipped Baal, when he would propitiate the favour of Jezebel: and now, to compromise the matter with Jehoshaphat, he will adopt a middle course. There were in Samaria four hundred prophets of another order, not of Jehovah nor of Baal; devotees of Jeroboam's calf; who worshipped images indeed, but under the form of these images still acknowledged professedly the one true God. Surely their utterance might be accepted as a satisfactory oracle. They were idolatrous enough in their worship to please Jezebel; they were orthodox enough, perhaps, in their creed to please Jehoshaphat. Most comprehensive policy! Truly, might not all sects of religionists,-Tractarians and Rationalists, Episcopalians and Nonconformists, Calvinists and Arminians, Socinians, Spiritualists, Roman Catholics,-all be conciliated by some such scheme of comprehension? They might,—that is, if every man's conscience were as pliable as Ahab's.

The result of the inquiry was as might have been anticipated. But for what follows, one might have suspected some collusion between the prophets and the king; so well do they perform their part, by not only flattering the hopes of the sovereigns, but also impiously introducing the very name of the God whom they mocked every time they burned incense to their calf. "Go up," said these men who ran before they were sent, “for God will deliver it into the king's hand." Not so was Jehoshaphat to be caught by guile. There is an emphasis in the words, "Is there not here a prophet of the Lord besides, that we may inquire of him?” “And the king of Israel said unto Jehoshaphat, There is yet one man, by whom we may inquire of the Lord: but I hate him; for he never prophesied good unto me, but always evil: the same is Micaiah the son of Imla."

How low and carnal were the views of the Divine government entertained by this deluded man! He, like the heathen, evidently supposed that the prophets had some peculiar power over the gods, and could persuade them by their incantations to take what part they pleased in order to satisfy their own caprice or grudge. Micaiah's faithfulness he therefore had imputed to prejudice, or envy, or revenge. And is not this the judg ment of men still concerning those who, however reluctantly, are compelled to throw down at their feet heavy burdens of wrath from the Lord? They are deemed alarmists, misanthropes, gloomy vaticinators of evil; because their eyes are opened to see what those who are blinded by the god of this world cannot see; and because they find that "he that" thus "increaseth knowledge, increaseth sorrow."

But there was another reason why Ahab hated Micaiah, namely, because

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