December 20

of his presence by his agency: for that his name is near, his wondrous works declare.

But the exclamation regards the marvellousness of the fact upon which it was founded. Several things excited this in Solomon, and the same should excite it in us. Such is the infinite dignity of the Supreme Being who is exalted above all blessing and praise, and who humbleth himself to behold the things that are done in heaven. Yet men are lower than the angels. They are of yesterday, and know nothing. Their foundation is in the dust. They are crushed before the moth. Surely every man at his best estate is altogether vanity. He is not only mean, but unworthy, guilty, polluted: a rebel, a traitor. Here is the wonder, that such beings should be regarded by him—"Lord, what is man, that thou art mindful of him, and the son of man that thou visitest him?"

Yet the truth of all this never impresses without the humility which religion inspires. Men are naturally proud and vain: and it is possible and easy to delude them into an opinion that they can have claims upon God himself. How many are there who think they deserve his favour, and are looking for heaven itself as the reward of their doings! But in the day of conviction the proud looks are brought low, and the Lord alone is exalted. The man then sees and feels that he deserves to be excluded from the Divine presence for ever, and acknowledges every attention shown him to be an instance of mercy and grace. Nor is his admiration of the goodness of God confined to the beginning of his religious course. As he advances he is more and more affected with it. The most eminent saints have been always as the most humble, so the most filled with this adoring gratitude and praise.

But is there not another thing equally wonderful? God in very deed dwells with men on the earth. But will men verily dwell with God in heaven? It is his own promise. It is their highest expectation. They shall be presented faultless before the presence of his glory—AND SO SHALL WE BE FOR EVER WITH THE LORD.

DECEMBER 20.—"Let not him that girdeth on his harness boast himself as he that putteth it off."—1 Kings 20:11.

This was the wisest thing Ahab ever spoke; and yet the saying was not his own, but a common proverbial speech. The admonition it contains is applicable to any enterprize in which men engage. Accordingly we shall leave the war of Benhadad with this king of Israel, and think of a better warfare, the good fight of faith.

Under this image the Scriptures frequently hold forth the Christian life; and the experience of every partaker of Divine grace verifies and exemplifies the force of it. The conflict is no ordinary one, but the most trying in its nature, and the most serious in its results.

For this war harness is provided; for it would be madness to go into the combat unarmed. Words in time vary their meaning; some becoming more, and some less particular and definite in their use. When the Bible was translated, the term harness, which we now apply only to horse equipage, signified war furniture, or what we call armour. Much depends in the contest before us, upon the

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 dismissal 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."—I 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 characters.

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."