burden of cares, as was Daniel. And do you pray as frequently as he? We leave the question with your consciences. It is one of no ordinary moment.

We proceed to remark, that Daniel is said, in the text, to have prayed in his chamber with the "windows open." The question will at once arise, Why did he act in this manner? We answer, Not for the purpose of attracting observation, and impressing those who saw him with an opinion of his pre-eminent sanctity; nor because he conceived that his petitions would be more readily heard by Jehovah, when his windows were not closed. We may further reply, that he probably did not open his windows as an act of defiance to the monarch, whose recent decree he contravened. Had he been influenced by a motive of this kind, his conduct would have been reprehensible. A good man will not wantonly expose himself to danger, any more than he will shrink from it, when duty plainly demands, that it be encountered. We presume, that Daniel had been accustomed to pray with his windows open, and, therefore, could not, consistently with the dictates of conscience, pursue a different course, in order to circumvent his enemies, and escape the ruin with which they menaced him. He may have feared, that, by deviating from a mode of worship to which he had inured himself, he should obstruct the flow of his devotional feelings. In religion as well as in other things, man is the creature of habit. We suppose, that most Christians have found, that they enjoy more freedom and comfort in prayer under circumstances to which they have been long habituated, than when placed in a novel situation. They have probably discovered, that, when surrounded by a new set of external objects, it is unusually difficult for them to collect their thoughts, and fix their attention. Experience, we doubt not, has taught them,

that they cannot even adopt an unwonted posture, without feeling a degree of spiritual restraint consequent on the change. The train of thought into which we have now been led, reminds us of an observation which occurs in the invaluable "Remains" of Cecil-a little work, we may take the opportunity of saying, which will amply repay the partiality of those who frequently open its pages. That original thinker, and eminently pious man, remarks: "I have a favourite walk of twenty steps in my study and chamber; that walk is my oratory; but if another man were obliged to walk as he prayed, it is very probable he could not pray at all." You may tell us, that this is all imagination, and that he whose heart is in a proper state, will not be thus the slave of outward circumstances. But we are quite sure, that no one who has studied the laws of the human mind, will be disposed to call in question the general correctness of the principle which we have here assumed. The practical inference to be drawn from this principle is, that Christians ought to observe what circumstances are most helpful to them in their devotional exercises, so as to avail themselves of every auxiliary which the relations of space and time can afford. Nothing by which the interests of their souls may be, in any degree, promoted, is unworthy of their regard.

Is it next asked, why Daniel opened the windows of his apartment towards Jerusalem? We answer, that it was perfectly natural for the captives in Babylon to cherish the fondest recollections of their native land. Besides, it appears to have been a standing custom with the Jews, when absent from Judea, to conduct their devotional exercises with their faces in the direction of that country, just as the Mahometan now looks towards Mecca, as often as he engages in prayer. This custom was sanctioned, if not indirectly enjoined, by Solomon, when he

dedicated the temple. The prayer which he addressed to God on that occasion, contains the following passage: "If thy people go out to battle against their enemies, whithersoever thou shalt send them, and shall pray unto the Lord towards the city which thou hast chosen, and towards the house that I have built for thy name: then hear thou in heaven their prayer, and their supplication, and maintain their cause." And again, in anticipation of the captivity which awaited his countrymen, Solomon entreats, that if they should return unto the Lord with all their heart and soul in the land of their enemies, and invoke the name of Jehovah, with their faces towards the city and temple of Jerusalem, their requests might be heard and fulfilled. These passages, we hope, will be accounted sufficient to exculpate Daniel from the charge of weakness and superstition, which some might be tempted to prefer against him. He opened his windows towards Jerusalem, not only in obedience to a natural dictate of the human heart, but in conformity to a virtual injunction of the God whom he adored.

With regard to the posture in which Daniel prayed, we have not much to say. We have no doubt that the practice of kneeling was in use among devout men from the earliest periods of the church. It is an attitude significant of humility and reverence, and may, therefore, be adopted with eminent propriety, in our supplicatory approaches to the throne of the divine majesty. We presume, that the great majority of Christians, at the present day, conduct their private devotions on their knees. This too is the most common posture in family prayer; though there are districts of our country in which standing is often adopted. As to the best attitude in our public congregations, we shall merely remark-and we are certainly within bounds when we make the assertion-that there is

at least as much reason to believe, that standing was the practice of the primitive church, as that kneeling was. But we are not disposed to contend for a matter so unimportant as this. There is nothing more repugnant to the genius of Christianity, than that narrow and puerile sectarian feeling, which would seek to render the mere forms and etiquette, if we may so speak, of devotion, a subject of strife and a ground of division, among those who profess to worship a common God, and to trust in a common Redeemer. Such bigotry, however some may still endeavour to cherish and extend it, is as hostile to the spirit of the age in which we live, as it is opposed to the principles of the gospel. Yes, and we venture to predict, that those denominations which are least infected by its unholy influence, will make the widest and most rapid strides in enlarging their numbers, and multiplying their means of doing good.-Brethren, we say, let every one, both in public and private, adopt that attitude in prayer, which his own experience has taught him is best adapted to promote his spiritual comfort, and accelerate his progress in piety.

No one can read the text on which we are now commenting, without being struck with the stern and uncompromising rectitude which Daniel displayed. He well knew, that if he adhered to his customary mode of devotion, in opposition to the mandate of Darius, he could not by any device, escape the threatened punishment. He was aware that a law of the Medes and Persians, whether wise or unwise, whether just or unjust, could not be revoked, and, consequently, he entertained no hope of the royal clemency in the event of his disobedience. The dreadful alternative was presented to his consideration ; he must either neglect his duty to his God, or be consigned to a den of lions. It does not appear that he hesitated

for a single moment, in deciding on the part which he should act. Indeed the text informs us, that as soon as be heard of the king's decree, or, rather, as soon afterwards as the stated hour arrived, he withdrew to his chamber, and there, with the windows open, bowed himself in adoration before the august Divinity, to whom he was forbidden to render homage. Who does not admire the mo

ral heroism which he thus exhibited!

And here let it be distinctly observed, that the edict of Darius was one, which, like all other measures in religious persecution, could only control the external conduct of Daniel. It could not prevent him from cherishing the spirit, and breathing the secret aspirations of prayer. He might have appeared to comply with the royal prohibition, at the same time that he spent almost the whole night, as he lay upon his bed, in close and fervent communion with his Father in heaven. But the prophet would not shrink even from the profession of his obligations and his accountability to Jehovah. His conscience would not suffer him to omit the open prostration of himself before the throne of heaven's high majesty, in obedience to the arbitrary veto of any earthly potentate. He did not stop to inquire, whether he might not conduct his devotional exercises in secret till the thirty days had elapsed, without being guilty of such a dereliction of duty, as should inflict a fatal wound on his soul. He felt that the honour of his God was concerned, and in such a case, it was not for him to act a timid and calculating part. In short, he manifested a fearless inflexibility of holy purpose, which the author of the celebrated Essay on Decision of Character, has not failed to note as among the happiest illustrations of his subject.

Moralists have said, and rightly said, that courage is an essential constituent of real virtue. We may with no