kind of armour with which we are accoutred. That of the Christian is Divine; Divine in the appointment; Divine in the formation. It supplies every part-unless the back. Hence says the Apostle; "Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God."

With regard to the actual carrying on of this warfare, there is a variety of condition in the soldiers. Some are deeply engaged in the midst of the fight. But two other parties are here mentioned. The one is entering the field, the other is marching out of it: the one is putting on his harness, the other is putting it off.

Now there is a great difference between these, and it requires a difference of feeling. Prayer more becomes the one, and praise the other. The ending justifies relaxation, and joy, and triumph; the beginning demands application, and diffidence, and caution. The laurel is to be worn, not by the candidate, but by the conqueror.

Look at the young soldier arming, and at the old warrior laying down his weapons, and you will soon see why the former should not glory like the latter. Let him that is putting off the harness exult-His privations, hardships, dangers are all past. His foes are vanquished. His labours are over. His character is formed. His fidelity is proved. His firmness has been displayed. While he had fightings without, he sometimes had fears within; but true to his cause he said, If I perish I perish. Whatever he suffered, he scorned to desert his post. Yet an honourable dismission seemed desirable; and now it is arrived: and with his scars of honour he is returning home to receive the prize, and to review and talk over the interesting scenes of all his campaigns.

But let him that is putting on his harness remember that he has not borne the burden and heat of the day-that his destitutions, and watchings, and perils are yet to come-that his snares are not yet escaped that his foes are not yet subdued. Though he will finally overcome, the warfare is to be accomplished. What weeks and years of painful struggle may intervene! He may sleep and be surprised. The enemy may thrust sore at him, and gain an advantage over him; and in consequence of the injury he may go halting all his days.

We say therefore to those who are commencing the Divine life -We are far from wishing to dismay you-We rather say, Go, and the Lord be with you. But the Saviour himself tells you to sit down, and count the cost, and estimate your resources for the war. A new and untried course is often flattering; and inexperience genders presumption.

Peter fell by self-confidence. Joseph was preserved by conscientious alarm-And blessed is the man that feareth always. Not with that fear which implies cowardice, but with that which excludes carelessness; not with that fear which chills and freezes exertion, but with that which leads to a survey of difficulties and to

preparation for the trial; not with that fear which diminishes hope, but with that which forbids boasting-" Let not him that girdeth on his harness boast himself as he that putteth it off."

DECEMBER 21.-"I will therefore that men pray every where, lifting up holy hands, without wrath and doubting."-1 Tim. ii. 8.

"I will," says the proverb, "is for the king." And this is for the King-the King of kings, and the Lord of lords, the blessed and only potentate. Paul is inspired by him, and speaks in his name. And though in many cases, for love's sake he only entreats and beseeches, here, to show his Divine authority, he commands-"I will." Prayer is the subject. We must not only take heed how we hear, but how we pray: some ask and have not, because they ask amiss. Here the enaction prescribes the manner which it is to be performed. Prayer is to be offered in with four qualities or cha

racters.

The First is, universality; I will that men pray "every where.” In the sanctuary, the house, the closet, the field, the road. The expression demands constancy. If we are to pray every where, we must pray and not faint; and pray without ceasing. And this is expressly enjoined by him who knows the importance and benefit of prayer; and that we can never safely dispense with it. Had Peter prayed in the judgment hall he would not have denied his Master. But while it requires constancy as to performance, it excludes partiality as to situation, and opposes superstitious restraints. This intimation was necessary. The world was then full of people who made the efficacy of prayer to depend upon local claims. Heathens always attached the presence of their gods to particular places, consecrated to their service; and we know what long and painful journeys some now take to pay their devotions. Among the Jews God chose Jerusalem to put his name there, and required all the males three times a year to repair thither. Various purposes were to be answered by the appointment; but the Lord had said by Moses, "In all places where I record my name, I will come unto thee, and I will bless thee." And by Isaiah he said, "Heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord : but to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word." And as the Christian dispensation was drawing nearer, "from the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the heathen, saith the Lord of hosts." Think of this, ye bigots, who imagine that God is only to be found in your particular enclosure. When will you believe, that "neither in this mountain," nor yet at Jerusalem shall men worship the Father: "but the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him." "God is no respecter of persons, but in every nation he that feareth him, and worketh righteousness, is accepted of him.”

say,

and

The Second is, purity-" with holy hands." "If I regard iniquity in mine heart," says David, "the Lord will not hear me." Solomon also says, "He that turneth away his ears from hearing the law, even his prayer also shall be an abomination." And so consonant is this to common reflection, that the blind man could "We know that God heareth not sinners; but if any man be a worshipper of God, and doth his will, him he heareth." But some distinction here is necessary. The reference cannot be to perfect purity. If none were to pray but those who are completely holy, no one could approach God: for in many things we offend all; there is not a just man on earth that doeth good and sinneth not. Yet what is the experience of every true suppliant? "Who can understand his errors? Cleanse thou me from secret faults." "What I see not teach thou me." "See if there be any wicked way in me, and lead me in the way everlasting." And this must be the case. The man who lives in any loved or known sin, is only a hypocrite in devotion. He cannot be sincere in his addresses to God: he therefore insults him only by pretence. "Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye doubleminded." Of this there was a type in the ritual of the Jews; they were always to wash their hands in water before they engaged in the service of God. To this the Psalmist alludes, when he says "I will wash my hands in innocency, so will I compass thy altar, O Lord." And that prayer is not an atonement for a sinful life, or a substitute for a moral one, hear the language of God to the Jews in the days of Isaiah. “When ye spread forth your hands I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil." Yet some not only pray and sin too, but make the one a cloak for the other. The Pharisees devoured widow's houses, and for a pretence made long prayers. But in many cases these things do not long remain in company: in general, the common maxim is verified, "Sinning will make a man leave off praying, or praying will make a man leave off sinning." And their separation is better than their union. It is better not to call upon a benefactor, than to go and spit in his face, or wound him in his own dwelling. The entire neglect of some duties would produce less injurious effects on the conscience of the man himself, and on the minds of others, than the combination of them with wicked practice. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be." "I would thou wert either cold or hot."

The Third is, kindness. This is expressed by the exclusion of its opposite "without wrath." This will take in those who may be free from vice and immorality, and yet have tempers by no means like the mind of Christ; who not only rail, but pray at others; who bring their rancorous spirit into the worship of God, and would consecrate their envy, malice, and all uncharitableness, upon the altar of devotion. But that altar does not sanctify every gift. "If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother and then come

and offer thy gift." "The wrath of man worketh not the righteousness of God." Though Elisha was animated by religious zeal, yet as there was some passionateness of his own mixed with it, when he said to Jehoram," As the Lord of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee;" the spirit of prophecy could not descend upon him, till he had called for a minstrel to compose and soften him. What can we do without the help of the Holy Spirit? But that Spirit is a spirit of love, and is held forth by the emblem of a dove. Therefore says our Apostle, "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.'

The Fourth is, confidence. This is also negatively expressed: without "doubting." This requires us to pray in faith. "Let him ask in faith nothing wavering." "Let us draw near, in full assurance of faith." This is very distinguishable from a personal persuasion of our actual interest; but it is an encouragement against despair. We are to believe that he is, and that he is the rewarder of them that diligently seek him; that we are as welcome as we are unworthy; that he waits to be gracious, and never said to the seed of Jacob, Seek ye me in vain. It also takes in a belief of the lawfulness of what we implore. I could not pray in faith, if I prayed for assistance and success in any enterprize which his word forbids; or in asking to be saved without being sanctified: for "this is the will of God, even our sanctification." "This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us."

We talk of being humbled for our sins-What think we of our duties? Can we reflect even upon our holy things, even upon our prayers themselves, and not cry, "Enter not into judgment with thy servants, O Lord, for in thy sight shall no flesh living be justified."

DECEMBER 22.-"And when the servant of the man of God was risen early, and gone forth, behold, an host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do? And he answered, Fear not: for they that be with us are more than they that be with them. And Elisha prayed, and said Lord, I pray thee, open his eyes, that he may see. And the Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha."-2 Kings vi. 15-17.

THE king of Syria had resolved to punish Elisha, because as a prophet he divulged to the king of Israel all his warlike plans and designs, and thereby prevented the accomplishment of them. How sin infatuates!-otherwise a moment's reflection might have convinced him that the same God who had given Elisha supernatural knowledge could afford him supernatural protection. Yet, finding upon inquiry that the prophet was now in Dothan, " he sent thither horses, and chariots, and a great host: and they came by night, and compassed the city about."

Elisha's servant first discovers the danger. But who was this

servant? We have no reason to believe that it was now Gehazi, whose avarice, fraud, and lying, his master had lately so awfully punished: "The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow." Even exclusive of his distemper, Elisha would not have had such a servant any longer about him; but have said with David before him, "Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me. He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight." Of the name of his new servant we are not informed, but it is here said, he "rose up early in the morning." New servants often beliave best at first, especially in the article of early rising. Perhaps, however, it was a continued thing with him. This will be the case with a wise and good servant. By means of this he will do his work with ease and order. What confusion and hurry are often produced by beginning the concerns of the day an hour or two later, for the precious privilege of a little more insensibility!

What happened? When the servant had gone forth and saw the horses and chariots he ran back breathless, and exclaimed, "Alas, my master! what shall we do? We are in the hands of our enemies, and there is no way of escape."

Yet if the servant be terrified, the master is calm, and fears no evil. But a Godly man wishes others to be satisfied as well as himself; and he is no better than a brute, and wholly unworthy of his service, who feels no concern for the accommodation and comfort of his servant. To tranquillize him therefore, Elisha said, "Fear not: for they that be with us are more than they that be with them." This only filled him with astonishment, for he saw no defenders of any kind near him. But "Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see. And the Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha." What a number of reflections here offer themselves to our minds!

What were these horses and chariots of fire? The angels of God. "And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire." These were the convoy of Elijah. These were the body guard of Elisha. When Jacob went on his way the angels of God met him; and when he saw them he said, "This is God's host." "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

We behold here an instance of the dominion and agency of God, in the opening of this man's eyes. He can suspend the use of any of our powers, or he can increase the use of them. He that endued us with the five inlets of perception, called the senses, could, as far as we know to the contrary, have given us fifty, as distinguishable from each other in their operations and objects as hearing and seeing. And who can tell, as Baxter (not the Divine) intimates, but that there is a faculty in the human system as adapted to an intercourse with the invisible world as our known senses are suited to the material existences around us, but which power is dormant unless when for some important end it is called into exercise? We are very im