Sweet as the dew on herb and flower,
That silently distils,

At evening's soft and balmy hour,

On Zion's fruitful hills.

The request of the Israelites was, that Moses should pray the Lord to take away

the serpents.

We are not informed in what terms the prayer of Moses was couched.

"He

prayed for the people;" but whether that the serpents should be removed, or a remedy provided, the sacred narrative does. not acquaint us. Probably, however, Moses prayed as the people requested.

His prayer is answered; not, however, in the precise manner, which the people had desired; but in a way which, while it afforded instant and effectual relief, taught them most impressively, that their dependence was upon God. The method of cure was just the one, probably, which would have been deemed, of all others, the most improbable; and, indeed, the more wonderful, and the more manifestly a divine work, if, as some naturalists say, the sight of burnished brass only aggravates the disease of those who are stung by fiery serpents.

We have here an instance in which prayer is answered; but in a different way from what is expected, or was originally desired. The request is, that the serpents may be taken away, and thus the evil be avoided. God decides that the evil shall be remedied, not by the removal of the serpents; but by a process which, while it affords relief, shall secure other important ends.

And in this manner, God, probably, often answers prayer; especially in cases where his people have asked that blessings might be received in a particular way; or, without asking, have so expected them.

Take an example. Look at that child of God, in his closet, praying for non-conformity to the world. He is sincere and ardent in his wishes, for such a self-denying spirit.

But his circumstances in life are opposed to non-conformity. He is rich, and his friends are rich around him; and withal, he is encircled by the gay and the fashionable, whose influence he feels, and from whose society he finds it difficult to escape. Well, in such an atmosphere, and in such circumstances, he brings forth, comparatively, little fruit to God. He ripens slowly for heaven himself, and accomplishes little, either by example or personal effort, for the salvation of others. At length, he is made sensible of his deficiencies; and prays, that the world may exert a less baleful influence upon him. He wishes to be less conformed to the precepts and examples of the gay and thoughtless about him; and so he prays.

Now, in no way can his prayers be answered, and the spiritual good sought be attained; at least, in no so good way, as by affliction. And it must be affliction adapted to his case. And in answer to his prayers, and in kindness to his soul, it is sent. In a few months, or a few years, you find him a poor man. In most unexpected ways, his wealth, of which, perhaps, he was proud, and which was a constant hindrance to his spiritual prosperity, has departed. He is poor, and, perhaps, neglected. But his soul is benefitted. He is cured of his pride, and his love of the world. But the process, by which that cure was effected, was entirely different from what he asked or expected. But approach him, and inquire of him, in what light he views the dispensations of God; and he will tell you, that painful, agonizing, as the trial was, it has proved a blessing to his soul. Instead of longer pursuing after the world, to hoard it up, or to seek its enjoyment, he is striving for an inheritance above; instead of deriving his comforts from earthly sources, he is drinking from the pure and refreshing spiritual fountains on high. His prayers are answered, by a faithful, covenant-keeping God; to whom, looking up through tears and trials, he can exultingly say:

-Bounteous Giver of all good,

Thou art of all thy gifts, thyself the crown:
Give what thou canst, without thee we are poor,
And with thee rich, take what thou wilt away.

The answer, which God gives to the prayer of Moses, inculcates an important practical lesson; viz.: the use of those means, which are directly prescribed by God; or by which the blessings sought are ordinarily attained.

The children of Israel may be healed, if bitten; but a brazen serpent must be made, not one of silver or of gold; and it must be made by Moses, or under his direction; not each one for himself, nor by an elder for a tribe, but one for the nation. And it must be elevated upon a pole, and the poisoned or bitten must look upon it, and they must look in faith. Every one of these agencies, or circumstances, are essential to an answer to the prayer of Moses, if an individual would be benefited.

There is not, perhaps, a more important consideration, connected with prayer, than this. Prayer should be offered, but means are not to be neglected. God can, indeed, answer the prayers of his children, directly, without their using means; and, perhaps, he sometimes does, but this is not common, nor is it to be expected. He might, in answer to prayer, lift a shipwrecking vessel safely on to the shore, but who expects this? The crew must use all ordinary means, by which to anchor that vessel, in some safe place, or steer her on to some safe strand. God could give us harvests, without our ploughing, or sowing; but who thus dares tempt Providence?

A writer has remarked with great truth-but he might apply it to others, as well as to the "young," and the "ignorant " "There is a species of enthusiasm, not uncommon, and to which young or ignorant professors of religion are exposed, that is, to expect the blessing desired in prayer, without any effort or exertion on our part. But in the Bible you may constantly see how those who earnestly prayed, used

the most likely means to effect their desires. Though Jacob passes the night in prayer, he still, in the morning, takes the best means to pacify his brother Esau.

"Asa sets the battle in array, as well as cries to God, 'we rest on thee.' Bishop Hall says of Moses, when Israel was about to contend with Amalek, 'I do not hear Moses say to his Joshua, Amalek is come up against us; it matters not whether thou go against him or not; or, if thou go, whether alone, or in company; or, if accompanied, whether by many or few, strong or weak; or, if strong men, whether they fight or not; I will pray on the hill;' but he says, 'choose us out men, and go, and fight.' Then only can we hope, when we have done our best; and though means cannot effect that which we desired, yet God will have us use the likeliest means on our part to effect it. Prayer, without the use of means, is mockery."

These truths deserve to be engraven on some tablet, to be hung before the eye of the Christian, where he usually prays, that the due use of means is just as essential as prayer itself. And it is doubtless through the neglect of practising upon this plain but cardinal truth, that so many petitions receive, and can receive, no answer.

• Bickersteth on Prayer.

JOSHUA.

JOSHUA'S PRAYER AFTER THE DEFEAT AT AI.

And Joshua rent his clothes, and fell to the earth upon his face before the ark of the Lora until the even-tide, he and the elders of Israel, and put dust upon their heads. Anu Joshua said, Alas! O Lord God, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan! O Lord, what shall I say, when Israel turneth their backs before their enemies? For the Canaanites, and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth; and what wilt thou do unto thy great name? And the Lord said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?-Joshua vii. 6-10.

MOSES has gone to his reward, and Joshua has succeeded to the command of Israel. The passage of the Jordan has been effected. Jericho has been taken. The Israelites are encamped on the soil of Canaan, and have begun the subjugation of the land.

The first place, against which a detachment is sent, is Ai; a city situated some ten miles north of Jerusalem, and embracing a large population. Ch. 8: 25. Previously to the attack, Joshua had sent men to reconnoitre the place, and report its condition. The city was represented as weak and defenceless, and but a small detachment was deemed necessary to take it. Without the usual precaution of consulting God, as to his movements, in relation to an attack, Joshua sends forward a detachment of only three thousand men— thirty-six of whom were killed, and the main body repulsed. This was, indeed, an inconsiderable loss; but even this, and much more the repulse, occasioned surprise. It was manifest that, for some reason, the divine hand was against them. In this state of uncertainty and anxiety, Joshua betakes himself to a throne of grace. There, with the elders of Israel, he humbles himself; there, "until even-tide," he and they remain before the footstool.