THE first thing I notice in the Watchmen, whose duty it is to give the Alarm, is their vigilance and fidelity: they constantly keep a scrutinizing eye over their own district, and are frequently giving signals by which to know if others are also faithful. Should they sleep, or betray their trust, they would lose their places, credit and character as good watchmen. They cannot be flattered from their

duty, nor hired to betray.

Now compare all this with the professed ministers of Christ. They are watchmen: and the Lord of the flock says to every one of them; "Son of man, I have set thee a watchman unto the house of Israel." And what is their duty as watchmen ? "Thou shalt hear the word at my mouth, and give them warning from me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand." (Ezek. xxxii. 7, 8.) When they neglect their duty and become unfaithful, God "Ye says to them, "Wo be to the shepherds that feed themselves!"feed not the flock,"-" the diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up the broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost."-" My flock is scattered upon all the earth, and is, become a prey to every beast of the field:" "therefore, behold I am against the shepherds, and I will require my flock at their hands, and they shall cease from feeding the flock." (Eze. xxxiv. 2—6, 9, 10.) When they become avaricious of worldly gain or splendour, and slumber over the sins and stupidity of their flocks, God then speaks to his people, concerning them, saying, "His watchmen are blind; they are all ignorant, they are all dumb dogs, they cannot bark; sleeping," (or as it is in the margin dreaming, or talking in their sleep,' which needs no comment when compared with much that is called preaching in the present day) "lying down, loving to slumber. Yea, they are greedy dogs which cannot have enough, and VOL. IX.

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they are shepherds that cannot understand: they all look to their own way, every one for his gain from his quarter." (Isaiah, lvi. 10, 11.)

These show that God sees awful wickedness in his watchmen; and that there is reason to fear many who profess to preach the Gospel of Christ, will, at the last day, know by dreadful experience what that meaneth," His blood will I require at thine hand!" They will say, "we have prophesied in thy name," but will receive in reply, "I never knew you, depart from me ye that work iniquity." (Matt. vi. 22, 23.) Thus they will lose their post, character and souls together. And thus it is that the spiritual may learn an important lesson from the natural watchman.

The second thing I observe in the watchmen, is their apparent rudeness and inattention to the rules of politeness. They knock at every door with their watch club indiscriminately wherever they go. The rich and the great must be disturbed by them, and they never ask nor think whether it is fashionable or polite; nor whether they shall please or displease; but with a tone that thrills through the soul they cry fire! fire! fire!! without note or comment. From this scene my mind was turned to the soft and flowing language, to the smooth turned periods, and to the charming rhetorical figures introduced, and which are so abundant in many things which are called Gospel sermons! I could not but contrast it with many of Zion's watchmen, who palliate the sins of the great, the rich, and the " oppressions of suffering humanity," and with those who conceal every offensive part of the alarm which they are commanded to give, so that they may gain the applause and good will of dying man. The pretty moral dissertations which are so abundant at this day in the form of, and by many called sermons, and which are designed to meet the demand of the alarm which they are commanded to give, but poorly accords with the character of the watchman. In these cases there is no distinctness in the sound, and consequently no alarm is taken. There is nothing in all this, and there is little in our world which in the watchmen of Zion will compare with the apparent rudeness of the natural watchman. Why is not the alarm of hell fire given with the same vigilance, fidelity and clearness, and with the same indiscriminateness as the common fire alarm? But for the reason that in the one case it is believed by the watchman, and in the other it is not. I could not but think of the fact, that if the watchmen in our great cities were as indifferent, and as indistinct in their alarm of fire, as are many of the ministers in those cities, about God's alarm of hell fire, and the damnation of hell, which they are commanded to impress on every mind by God's most high and holy authority, they would, by the same populace who pamper the lying prophet, be driven from their employment, and from the confidence of human society. When the minister, therefore, thinks in his own heart, that in speaking to men about religion he must not be rude, let him, for example, look at the watchmen in the streets of his city, and at the day of his final adjudication, and then, as he is a watchman for God and for souls, let him determine what he will do. The third

thought connected with the watchmen was their perseverance. They cease not from their cry until all are awake to the alarm, and engaged to stop the threatening evil, or until the danger be over. If there be not a moving at once, they repeat the call, with a more piercing cry, and run from place to place, till the desired object be gained. This, thought 1, is a very good lesson for the watchmen of Zion, if they wish men to awake to the subject of their fire alarm. They have, indeed, a more powerful appeal, because whenever the fire, of which they are to give the alarm, is kindled upon the soul, it will burn upon it, and never be quenched. This constancy and perseverance in the alarm, is a character which God expects his watchmen to maintain; for he says to his Church, "I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night;" (Isa. lxii. 6.) but which shall always and perseveringly give the alarm, and pray God to save, for his mercy's sake. But instead of imitating the natural watchman in this thing, what coldness is often manifested in them; with what reluctance and indifference they often speak of the things which concern the soul's immortal interest. They very seldom give the alarm so that it is felt; they hardly speak of danger at all, and when they do, it is often presented in such a light that few believe there is any. If they incautiously speak of the damnation of hell, and the danger of hell fire, they will often, and almost with the same breath, apologize to their refined hearers for this plainness, and seem to regret that they have thus rudely disturbed their tender and delicate feelings, with such harsh language. Others speak of the danger of the wicked with such unfeeling indifference, that it is manifest to all that he does not feel it to be real; and the consequence is, that many do not believe there is any danger, and so sin on with both hands constantly. The voice of the truly faithful watchman (if such an one can be found) is not believed; and the alarm of hell fire is made the subject of sport and ridicule at the corner of every street, and all because there is inconsistency and infidelity in the watchmen of Zion.

The last thought connected with the watchmen, was their reward. This I find to be seventy-five cents, or at most one dollar a night. This, connected with the desire of maintaining their reputation in the world, constitutes every earthly motive which stimulates them to all their vigilance and fidelity as watchmen; and these are sufficient to induce them to be deprived of rest and sleep, when in many instances they are necessary for the body.

What a difference between this and the reward of Zion's watchmen. The master whom they serve, has not sent them to the warfare at their own charges, nor given them the promise of temporal rewards simply. If crowns and kingdoms of this world were promised, they would be nothing in comparison with the reward which is actually holden out to them. One of them, under the inspiration of his divine Leader, says, "there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them that love his appearing." (2 Tim. iv. 8.) God also says by the prophet, to stimulate his

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watchmen to greater zeal and faithfulness in his word, They that turn many to righteousness, shall shine as the stars for ever and ever." (Dan. xii. 3.) Are they persecuted for their faithfulness? Christ says to them, "Rejoice ye-and leap for joy; for, behold, your reward is great in heaven: for in like manner did their fathers unto the prophets." (Luke, vi. 23.) This reward in heaven, this crown of righteousness, is given as a reward for turning many to righteousness. This turning men to righteousness is the same as to rescue them from fire hence they are said to be saved by fear on the part of their deliverer, who pulls them out of the fire! (Jude, 23.) What a vast disproportion in the motives holden out to the watchmen of the city, and the watchmen of Zion? and almost as much disproportion in their fidelity as in their motives. While Zion's watchmen have infinitely the advantage as to their reward, if faithful, the city watchmen have nearly the same advantage over the other in their faithfulness in cases of danger and alarm. O! why this inattention to eternal things? Why will not the promise of a reward in heaven, or the fear of punishment in hell, stimulate to more activity, faithfulness, and zeal in the watchmen of Zion? Is the declaration believed by them, either in regard to the blessing or the curse? Why then so little labour in any case for the souls of men? why so little feeling in the pretended alarm given, and why so much more zeal and labour for a name, a party, or a sect, than to turn men to God by constantly pressing them with their danger? Why so much more care to make catholic heads than holy hearts, so long as the orthodoxy of a devil does not in the least mitigate the pains of his damnation? Oh how richly do they deserve damnation, on whom the motives of a crown of glory will have no influence to deter from disobedience, and stimulate to all activity and zeal in the cause of God, and the souls of dying sinners! Dear reader, hast thou observed the unfaithfulness of Zion's watchmen, and blessed thyself that their pretensions to alarm and danger coming on the soul were visions of the night, and thus taken the occasion to indulge thy soul in sin, and contempt of God and his religion? Let this timely warning bring thee to a pause, and let the thought press upon thy soul, that hell, even with unfaithful watchmen, will be more intolerable to thee as thou hast seen thy danger in their folly, and hast not provided for thyself a safe retreat. Or, is thy soul pained within thee at the watchmen's unconcern? O bestir thyself then, and call thy watchmen to their duty and their danger: and mingle all thine efforts with strong and unceasing prayer to God, that he would send down his Spirit to save a sinking, dying world. Art thou thyself a watchman? And is the watchman of thy city no reproof to thee? Has God's alarm been faithfully and fearlessly given by thee to every soul, and in every place where thou hast had thy station? Will no soul in the judgment rise and curse thee, that thou didst not faithfully warn him of the danger of hell fire? O arise! be a watchman indeed; that when the Lord shall come be may bless thee with "well done, good and faithful servant," and that thy soul may for ever rejoice among the many sons of the Highest!

For the Christian Herald.

REPLY TO "L. F.” ON "THE PRAYER OF FAITH."

THE following remarks are designed to correct an erroneous sentiment, calculated to mislead those that are not accustomed to much reflection upon the nature and duty of prayer, and are not well grounded in the faith, which appeared in "The Christian Herald of 19th Jan. 1822," entitled, "The Prayer of Faith." The author advances the doctrine that the Prayer of Faith means, that Christians when they convene for social worship must believe that whatever they pray for will absolutely come to pass; this he calls the Prayer of Faith; than which nothing can be farther from Scripture. It certainly has no more connexion with the Prayer of Faith than it has with the creation of the world. Surely no one can pray the prayer of faith, but those that have faith. I will in a few words define what I consider saving evangelical faith. First, no person ever did, or ever will believe, in the Saviour, but those that are made sensible that they stand in need of HIM. A sinner must be convinced by the Holy Spirit, that he is a depraved, guilty creature; not only so, but entirely helpless and as faith is the gift of GOD, he must be made willing to accept of salvation as a free gift; all that pray under such exercises, pray the prayer of faith, whether what they pray for is answered in the way they ask or not. St. Paul prayed the prayer of faith when he thrice besought the Lord to remove the thorn in his flesh. My grace is sufficient for thee, was the answer. Prayer is appointed for our benefit, and to convey the blessings GOD designs to give, and God always gives his people hearts to pray for what he designs to bestow; unreserved submission to infinite wisdom certainly becomes all creatures. We should pray for what appears desirable to us, provided only it seem good in the sight of God. Indeed, in regard to things expressly revealed to be the divine will, there is no room for such a proviso or submission. In our desires and prayers for saving grace, for personal holiness and heavenly happiness we need not express a willingness to be denied, if it be the will of God, because we know it is not. We know, that those who hunger and thirst after righteousness shall be filled; and that to the poor in spirit, it is the Father's good pleasure to give the kingdom of heaven. When therefore we have this spirit, and sincerely desire these blessings, we may ask for them without reserve. God has promised that his gospel shall spread, and the Saviour be known and worshipped throughout the world. But let us fix a definite time, and we must at once perceive the absurdity. God has not revealed to any creature who he intends to regenerate; and therefore to pray for an individual, and believe that because we pray for him his conversion will absolutely take place, is presumption, is arrogance. GOD is rolling on his purposes, the time is apparently not far distant to favour Zion. He has stirred up his people to unite in prayer for the spread of the Gospel, and we have reason to believe he is on the way to bless the nations and to enlighten the dark corners of the earth. Did not Luther, Calvin, Knox, Brainerd and Elliot, and all the Christians at and since the reformation, pray as fervently and with as much importunity for the outpouring of the Spirit and spread of the gospel as modern Christians?