pronounced "mad!" Happy is it, that our Heavenly Father does not take advantage of our unbelief. He may rebuke it; but, nevertheless, the blessing is not withheld.

MARK.

PRAYER OF CHRIST IN A SOLITARY PLACE.

And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.-Mark i. 35. (See also Luke iv. 42.)

IT has been beautifully said of the Redeemer, "that often, at the close of a laborious day, when his wearied frame required repose, the children of affliction besieged his retreat, and implored his help. And did they ever seek in vain? Wearied and worn as he was, 'he pleased not himself;' he went forth, and patiently listened to all their tales of wo; tasted their several complaints; raised each suppliant from the dust, nor left them till he had absorbed their sufferings, and healed them all."

Thus had he been employed one Sabbath evening, after the day itself had been spent in preaching, and in kindred acts of kindness and compassion. Not a single sufferer had departed unrelieved. The raving demoniac of the morning might, that evening, be seen seated with his friends-perhaps with his wife and children-calm, rational, and happy; and those who, for months and years, had not tasted the sweets of repose, extinguished their lamps, and slept sweetly "till morning light."

By most, such a day and evening of toil, especially in works of love, would have been followed, not only by a night, but a day of rest. But how was it with the Redeemer? Foreseeing that what he had done would immediately open a wide field of duty, into which he must enter, and for which he would be prepared, he casts off sleep, and,

*

while the day was just dawning, he leaves his disciples, yet slumbering, and goes forth into a solitary place to pray.

Jesus was himself holy, and, therefore, needed not, as we need, to pray for repentance, or for the forgiveness of sin. But he had temptations, against which to struggle, and enemies, with whom to contend. He had, also, a work of incomprehensible importance to accomplish, and which was now opening before him in all its magnitude. To fulfill this duty, he needed the direct and constant aid of his Heavenly Father. It was befitting him, therefore, that he should seek that aid, as did the children of men, by prayer. But, may be, he also coveted a season of retirement, when he might hold high and holy fellowship with God, away from human observation, and free from worldly interruption. Thus, would his thoughts maintain their proper elevation above the world; thus, would his holy affections receive a new and divine impulse; and thus, his confidence in God be confirmed, and his soul and body be strengthened for the fresh toils which lay before him. Besides, he doubtless designed to set his disciples an example, not only of secret devotion, but of devotion in the morning, and, may be, of devotion on the morning following the Sabbath.

This last remark may serve to introduce to the notice of our readers a neglect, which the Savior's example rebukes, but which, it is feared, is common among Christians—the omission of secret devotion on Monday morning. It is easy to assign reasons for this omission, although they are, by no means, either a justification, or even palliation of it. That morning commonly brings with it a more than ordinary share of business. Domestic concerns, in a measure neglected during the Sabbath, require additional care. The wheels of business, within and abroad, are again to be set in motion.

Mark says, "a great while before day." Luke says, "when it was day." The original in Mark means, "while there was yet much appearance of night." This is true at day-break, the time to which Luke refers-when it was daylight, or just at day-break.

The mind and body, invigorated by rest, feel new life and animation, and are the more ready to follow out the unfinished plans of the by-gone week, or to originate and enter upon new schemes. The men of the world are on the alert; and the temptation to the Christian, engaged in business, is strong to hasten his preparation to enter the field, the store, or the workshop, as early as his neighbor.

The consequence of this worldly feeling, in some families, is, that not only is family prayer omitted, or signally shortened; but, what is probably more common, and equally, if not still more injurious, the closet is either not visited at all, or its devotions are so hurried, that God is as greatly dishonored as if the service were not performed at all; and the soul itself is even more injured. The conscience may, indeed, seem to be quieted, but its sensibilities are blunted; and no marvel, if, before Monday evening, that neglect of a throne of grace should be followed by wounds still more grievous. Nay, this neglect, thus once begun, the soul commences its descent, as it were, upon an inclined plane; and happy, thrice happy, if some providence, some friendly admonition, or some religious meeting occurs, during the week, by which that descent is stayed. It is dangerous for the Christian to feel, on a Monday morning, that he is "rich, and increased in goods;" that he has received spiritual food sufficient for the week; that the momentum imparted will keep the spiritual bark in motion, against worldly currents, without further impulse. The Christian, who thus feels and reasons, is no credit to his profession; is making no progress in the divine life, and does not find his religion, as it might be, a source of "joy unspeakable, and full of glory."

Such Christians, the example of the Savior rebukes. He had a day of toil before him; and, though it was to be spiritual toil, yet, as it would open early, he was up, and ready to attend to the annunciation of his disciples-"“All men seek for thee."

The poet has said:

Few bring back at eve,

Immaculate, the manners of the morn.

With equal, and, perhaps, with more truth, he might have said this in relation to the close, compared with the beginning, of the week. A morning begun without prayer, is usually followed by a day devoid of spiritual improvement and spiritual joy; or, as a writer has better expressed it: "the pious feelings, the religious enjoyment through the day, will be according to the state of the heart in the morning; and can, therefore, be measured by our faithfulness in early secret prayer."

Christian reader! are you rebuked by this example of your Lord? Receive it, I pray you, in the spirit of meekness, and profit by it. Your first, your last, your highest business, is to seek the glory of God in the fulfillment of duty. "Seek first the kingdom of God." Do all for the glory of God. And mark it, and remember it, as a truth, to which there is no exception—there never was, and never will be, to the end of time, an exception-no individual, and no family, were ever the poorer-none ever the less thriving, for being faithful to God in prayer.

There is one class of Christians, who, I fear, are particularly obnoxious to the charge of neglecting morning prayer: I mean those who reside in large cities, and who, through the forms and customs of society, keep so late hours, that, through midnight weariness and fatigue, they are compelled to trench greatly upon the hours of morning for needful rest; and, consequently, after rising, all is hurry and bustle, in preparation for the business of the day. Such Christians, I fear, make their visits to their closets, if they visit them at all, as short and ceremonious as are their fashionable calls upon their acquaintances. "How different was the conduct of the Savior from such! He knew the value of the morning

hours; he rose, while the world was still; he saw, when the light spread abroad from the east, with fresh tokens of his Father's presence; and joined with the universal creation in offering praise to the every-where-present God." The good rule to adopt, and practice upon, is that so beautifully expressed by the Psalmist, as versified by Watts:

Early, my God, without delay,
I haste to seek thy face;
My thirsty spirit faints away,
Without thy cheering grace.

MATTHEW.

PRAYER FOR ENEMIES A DUTY.

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.Matt. v. 44. (See also Luke vi. 28.)

THE Levitical law required the Israelites to love their neighbors as themselves. Lev. 19: 18. The inference drawn from it by the Jews was, that enemies might be hated; and this was a prevalent opinion among them in the time of Christ. It was, however, a perversion of the command, and Jesus here explains the spirit and intention of it. "Love for love," says an old divine, "is but justice and gratitude: love for no love is favor and kindness; but love for hatred is a most divine temper." But this is the temper which Christianity inculcates, and which our Savior avers should show itself in loving, blessing, and praying for enemies.

But what is meant by love to an enemy, which leads one to bless and pray for him? Am I bound, of course, to approve his conduct? No; it is impossible to approve of that man's conduct, who, to gratify his selfish ambition, would. crush a rival in the dust; or who, greedy of inordinate gain,