this is not because we desire to witness the sufferings of a human being, or because those sufferings, in themselves, are pleasant to contemplate. We have no malice, or private revenge, to gratify. But our feeling is, that it is right that he should suffer. The good of society requires it. There is something within us that is not satisfied; at least, not until a wrong has been repaired.

"The connection of this original principle of our nature," remarks the writer already referred to, "with the imprecations in the Psalms, and other parts of the Bible, is obvious. If it does not account for all, it still lies at the foundation of a large portion of them. In other words, these imprecatory passages are justified by a primary and innocent feeling of our nature. Were we placed in the condition of the sacred penmen, we should feel, and properly feel, as they felt. Let any right-minded reader look at the lives of Antiochus Epiphanes, of the first Herod, of some of the Roman emperors, or of the leaders in the French revolution, and fail, if he can, to rejoice—yea, exult—when the same cup is wrung out to them, which they had mingled for others. The feeling in the minds of those who penned the fifty-fifth and sixtyninth psalms was not malice; it was indignation, excited by cruelty and injustice, and the desire that the crimes should be punished. They doubtless followed the precept, 'Be angry, and sin not.' If we were acquainted with the circumstances which called forth the imprecatory psalms, we should doubtless find, as the cause, or occasion, striking cases of treachery, practised villany, and unblushing violations of law."

PROVERBS.

PRAYER OF THE WICKED.

The sacrifice of the wicked is an abomination unto the Lord: but the prayer of the upright is his delight.-Proverbs xv. 8.

SUPPOSE a wicked or impenitent man puts the question to me-" Sir, is it my duty to pray?"

Now, as a minister of Jesus Christ, authorized and required to point out his duty, according to the Scriptures, I should reply, "Most certainly. It is your duty, and the duty of all other men, to pray. It is a service enjoined, both by the light of nature and the voice of revelation."

"But," says he, "I am considered to be an impenitent man. Can it be the duty of such a man to pray ?"

"Yes," I reply, "as truly his duty, as the duty of the Christian. Why not?"

He objects: "The Scriptures declare that 'the sacrifice of the wicked is an abomination unto the Lord.'-'The Lord is far from the wicked; but he heareth the prayer of the righteous.'—' He that turneth away his ear from hearing the law, even his prayer shall be abomination.' Do not these passages forbid me to pray?"

"And, if so, my friend, are you not forbid to plow? Another scripture says: 'The plowing of the wicked is sin.' Prov. 21: 4. Will you, therefore, consider yourself as forbid to plow ?"

"That I must do," he replies; "the necessities of myself and family require it. Besides, it is enjoined upon a man to provide for his family."

“And yet, every furrow you turn, as a wicked man, you sin. And every prayer you offer, as a wicked man, you sin. Yet you must plow, and you must pray."

"Then I must sin."

"By no means.

You are not shut up to any such necessity. Suppose you pray, and suppose you plow with a right heart-with a penitent heart?"

"But I have no such heart," he replies.

"No, you have none now. But is it not your imperative duty to possess such a heart? to make yourself such a heart? Cast away from you all your transgressions,' says the Word of Inspiration, whereby ye have transgressed: and make you a new heart, and a new spirit.' Ez. 18: 31. Do this, and your prayers will be acceptable. Do this, and your plowing, your reaping, your eating-whatsoever you do-will be done to the glory of God, and, therefore, be acceptable to Him. You will then be a 'righteous man ;" and 'the fervent prayer of a righteous man availeth much." But, perhaps, he replies, "I have no such heart as you describe; and no disposition to make myself such a heart as you aver it is my duty to make. What, then, shall I

do?"

I answer: "You are a subject of God's moral government; and, under that government, you are able to choose, or refuse to do your duty. Prayer is your duty; and, when offered, should proceed from an humble, penitent, and obedient heart. If it proceed from any other heart, prayer will be, and must be, an abomination to God. You can thus pray, if you please; but then you must expect the displeasure of God. If you neglect prayer—and this you can do-you will be condemned for neglecting a known and positive duty. You are shut up, then, if you would meet the approbation of God, to one course; and that is, to pray with a right heart."

16

ISAIAH.

DUTY OF WATCHMEN IN RESPECT TO PRAYER.

I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence; and give him no rest, till he establish, and till he make Jerusalem a praise in the earth. Isaiah Ixii. 6, 7.

THE speaker here is Jehovah; and by watchmen are meant those whom he has appointed to be instructors of his people-prophets-ministers of religion. These should be ever vigilant in the high and holy duties of their calling; instructing and warning the people; directing them to the appointed ark of safety, and pressing them to enter while entrance is possible. The watches in the East are, to this day, performed by a loud cry, as the watchmen go their rounds. So ministers should lift up their voices, crying day and night: "Now is the accepted time; now is the day of salvation." "The day is far spent; the night is at hand.” "Escape for thy life."

"And give him no rest." The idea is, keep not silence yourselves; nor let him rest in silence. Pray without ceasing; do not intermit your efforts while a soul under your charge lingers in the tents of wickedness; while there is a spot or wrinkle in the garments of any child of God. The truth taught here is, that it is the duty and privilege of ministers to pray unceasingly for the welfare of Zion.

The trials of ministers, in one respect, are, however, but little known. Like other Christians, they are tempted to relax their efforts. A chilling influence comes up from the world, and they are in danger of feeling it; but in greater danger are they, when the church itself has become cold and insensible. A minister pray then? How difficult! and yet how mightily has the importance of prayer-ardent, humble,

holy prayer-increased! Look, at such times, into the minister's closet-you will find him there, if he be one of God's faithful watchmen-and he will pray. O how would it relieve his heart could he weep! He does say: "Oh that my heart were waters, and mine eyes a fountain of tears!" But, often, while he longs for such melting tendencies—a breaking up, perhaps, of a long and dreary winter-a warm and generous gush of feeling, as he has sometimes seen a fountain pour forth its liberated waters-he finds all chill and cold, as if his heart had never known any thing of the warm and impulsive love of Jesus.

And, perhaps, at this very time, he is called to follow to the grave some one of his flock, who has departed for another world without hope. Perhaps, his appointed prayer-meeting has arrived; or, the Sabbath has come, and his people are sanctuary, waiting his arrival; and, though dull and formal, they are expecting him, by his fervid eloquence and ardent supplications, to rouse them to appropriate life and animation.

already within the

What minister cannot relate experience like this? And, often, while, as to other trials and troubles, he can claim the sympathy and support of his friends, here he seems alone. He feels alone. It is difficult for him to unbosom himself to his people, as they can one to another.

Well, so it has been. But, need it be so? Would not ministers have less occasion to mourn over a cold and formal state, if they prayed more? This is the grand, spiritual panacea; the sovereign antidote against that depression which so disheartens; and which, too often, diminishes the usefulness of the watchmen in Zion. Let the ministers of Jesus then pray more; and, as sure as "praying-breath was never spent in vain," they will find themselves animated, when all around them are dull and formal; and joyful, when others are sad and dispirited.