We

often finding him where the evening-star had left him. have no such inconveniences to surmount. What is a cold room in winter, or a close room in summer, compared to the hoary side of a bleak and dreary mountain at midnight? And yet, how often are cold and heat allowed to hinder or hurry our secret prayer!

"The Savior's example proves that fatigue of labor must not prevent secret prayer. He had spent the day, until the evening, in active exertions among the multitude that followed him into the wilderness. During all the time, he had been under a burning sun, in a sandy desert; and had, afterwards, to ascend the mountain alone. And there, neither shelter nor refreshment awaited him; but, although thus exhausted and exposed, he closed the labors of the day by prayer. Now, his example ought to have all the authority of a law; all the influence of a charm upon his disciples. We do not come home more fatigued than he was. He had no house-no domestic comforts; neither shelter, nor pillow for his sacred head: and yet, he went apart to pray. He will remind the prayerless of this fact.

"The Savior's example proves that even deeds of charity, and great exertions for the poor and afflicted, must not set aside secret prayer. He closed a day of mighty effort on behalf of suffering humanity, by going apart to pray. And, surely, if serving others must not prevent devotional solitude, serving ourselves must not be allowed to do so if acts of charity will not excuse neglect, the labors of industry cannot: if giving money to the poor, be no plea for the omission of prayer, making money is not a valid one. Accordingly, while diligence in business' is expressly enjoined, 'fervency of spirit' in prayer, rests upon the same high and unalterable authority. Pray or perish is the alternative set before us in gospel.

"The Savior's example proves that no strength of character or of grace, can render devotional solitude unnecessary.

He who had the spirit without measure—who knew no sin— who was full of grace, and in whom Satan could find nothing to work upon-He went apart to pray. He held neither the fullness of his Godhead, nor the perfection of his humanity, as a reason for restraining prayer. And, surely, nothing we have attained,' can render us independent of secret devotion! The servant is not greater than his Lord.' If, therefore, Satan, or sloth, or pride, say we may do with less prayer than the first, let us hear the insinuation as we should the assertion, that we can do with less glorying in the cross than we began with.

"Solitude is also peculiarly suitable to the worst frames of a Christian's mind. The tones and terms in which backsliding, or, indeed, any sin, can be deplored in the domestic or social circle, are both too general and tame for the emotions of a contrite spirit. David was alone when he said: 'I have gone astray like a lost sheep.' Asaph was alone when he said: 'I was as a beast before thee.' Ephraim was alone when he smote upon his thigh, and acknowledged that ne had been as ' a bullock unaccustomed to the yoke.' And our secret sorrows and shames are not fit even for the ear of our families. They might be misunderstood and misinterpreted by others; whereas, He who heareth in secret, can heal in secret. And what a sanctuary is solitude for the expression of all those feelings which, even at home, can only be breathed in general and gentle terms! It will not do to utter before our families all our fears of death, nor all our anxieties for them. It will not do to unburden and unbosom all the heart to any one but God. God seeth and heareth in secret. What a mercy! What a wise and kind arrangement! 'It is good for me to draw nigh unto God, alone!"*

Philip's Guide to the Devotional.

LUKE.

THE SECOND DELIVERY OF THE LORD'S PRAYER.

And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples, &c.-Luke xi. 1-13.

"THERE were two occasions," observes a writer, " on which our Savior delivered that form of prayer, which is known by his name. The first was in the sermon on the mount, about the time of the Pentecost; the second was in answer to the request made him in the words recited about the Feast of Tabernacles, many months afterwards. You are not to confound the two occasions, as though the Evangelists Matthew and Luke had but given different accounts of one and the same delivery. The occasions were wholly dissimilar, separated by a considerable interval of time: on the one, Christ gave the prayer of himself, with nothing to lead to it but hist own wish to interest; whereas, on the other, he was distinctly asked by one of his disciples, who, probably, did but speak in the name of the others."

The form, in both cases, was essentially the same—yet not entirely. In the one, the word "debts" is used; in the other "sins." Luke says: "Give us day by day;" ." Matthew: "Give us this day, our daily bread." There is, however, a more important and noticeable variation-the omission in Luke of the doxology: "For thine is the kingdom," &c., which is found in the form given in Matthew.

The writer already quoted, (Melville,) hence infers that the prayer in the sermon on the mount, was a form designed for public use, or temple worship; as, according to Lightfoot and others, public prayers in the temple, were wont to be concluded with some sort of doxology; and our Savior is thought so far to have accommodated the form he gave to Jewish usage. But whether this conjecture be well founded.

may admit of doubt. It cannot be thought that the disciples should have forgotten that form which Christ had given them; and, strange, indeed, would it seem, if that was designed for public services, and had been only so used, that the disciples had not earlier made application for a form adapted to private use. Had they, then, not prayed in secret? If they had, what form, if any, had they used? The probability, therefore, is, that the form given by John to his disciples, to which allusion is made, so far differed from that given by the Savior to his disciples, as to attract the attention of the latter, and to excite their inquiry, whether some variation, or addition to that already given them by Christ, might not be desirable. They, therefore, on a certain occasion of the Redeemer's offering prayer-whether in private or otherwise, is not stated-proceeded to ask him, "as he ceased," to give them further and fuller instructions regarding prayer, if such were, in his opinion, important.

By repeating the same form, with only some minor differences of expression, Christ, evidently, would have his disciples understand that nothing further was necessary. By varying the language in some slight degree, he, perhaps, intended to show that they were not bound to just those words, but might say them according as circumstances should require.

The Savior, however, seized the opportunity thus presented to impart instructions regarding prayer, which have thrown around that duty and privilege endearments which have been, and will be valued to the end of time.

In a manner the most beautiful, as well as the most forcible, he proceeds to illustrate the power and propriety of persevering and importunate prayer.

. Should a supperless traveler, says he, arrive at your residence late at night, and at a time when you was not prepared to entertain him, you would naturally step to a neighboring friend to obtain bread to set before him. Your friend might

have retired; and, at your call, might plead that circumstance, as a reason why he should not be disturbed. If your necessities were not urgent, you would accept this excuse, and retire; but, if imperious, what expedient would you adopt to obtain the favor desired? You would continue to knock or call; you would set forth your necessities by every argument likely to influence; and, though he might not respond, because you are his friend, or because of your various arguments, he will, at length, rise, and give you, simply because of your importunity. "The word importunity denotes perseverance in an object, without due regard to time and place, or circumstances; an improper perseverance. By this your friend is influenced. Rather than be disturbed, he rises, and gives you what you ask."

Such is the illustration which Christ gives of the power of importunity. We see its effects in relation to man; and he says it has similar power with God. He introduces it for the kind and express purpose of showing his disciples how they might obtain blessings which seemed, at first, to be denied, but which are important and essential.

A thousand questions, so to speak, might here be askeddifficult to answer; powerful objections be urged-difficult to meet; but that prayer is answered we know; and equally well are we assured that blessings come in answer to fervent, importunate prayer, which would not be sent down in answer to supplications, were they not thus fervent and importunate. Let the infidel weary himself with his array of difficulties and the skeptic, with his list of philosophical objections: the humble disciple of Jesus has a reply which satisfies him, if not them. "Christ declares by an apostle, (James 5: 16,) that earnest, energetic prayer avails much; and, on looking into the oracles of God, I find recorded instances of answers to such prayers."

Christ adds: "Ask"-"seek". "knock;" and the promise is, that what is thus sought, shall be given. Not, indeed.