A prayerless preacher is a profitless preacher. A prayerless writer will send forth barren pages. A prayerless evangelist will do but little good. A prayerless pastor will have but little food for the flock. We want men of prayer -men like Epaphras-men whose closet walls witness their agonizing labours. These are, unquestionably, the men for the present moment.

There are immense advantages attending upon the labours of the closet-advantages quite peculiar-advantages for those who engage in them, and advantages for those who are the subjects of them. They are quiet, unobtrusive labours. They are carried on in retirement, in the hallowed, soul-subduing solitude of the divine presence, outside the range of mortal vision. How little would the Colossians have known of the loving earnest labours of Epaphras, had the Holy Ghost not mentioned them. It is possible that some of them might have deemed him deficient in zealous care on their behalf. It is probable that there were persons, then, as there are those, now, who would measure a man's care or sympathy by his visits or letters. This would be a false standard. They should see him on his knees, to know the amount of his care and sympathy. A love of travel might take me from London to Edinburgh to visit the brethren. A love of scribbling might lead me to write letters by every mail. Nought save a love for souls, a love for Christ, could ever lead me to agonize as Epaphras did, on behalf of the people of God, "that they may stand perfect and complete in all the will of God."

Again, the precious labours of the closet demand no special gift, no peculiar talents, no pre-eminent mental endowments. Every christian can engage in them. A man may not have the ability to preach, teach, write or travel; but every man can pray. One, sometimes, hears of a gift of prayer. It is not a pleasant expression. It falls gratingly on the ear. It often means a mere fluent utterance of certain known truths which the memory retains, and the lips give forth. This is poor work to be at. This was not the

way with Epaphras. This is not what we want and long for, just now. We want a real spirit of prayer. We want a spirit that enters into the present need of the church, and bears that need, in persevering, fervent, believing intercession, before the throne of grace. This spirit may be exercised, at all times, and under all circumstances. Morning, noon, eventide, or midnight, will answer for the closet labourer. The heart can spring upward to the throne, in prayer and supplication, at any time. Our Father's ear is ever open; His presence chamber is ever accessible. Come when or with what we may, He is always ready to hear, ready to answer. He is the Hearer, the Answerer, and the Lover of importunate prayer. There are no accents He likes better than, “I will not let thee go, except thou bless me." He himself has said, "ask-seek-knock”—“men ought always to pray, and not to faint"-"all things, whatsoever ye shall ask, in prayer, believing, ye shall receive”— "If any man lack wisdom, let him ask of God." These words are of universal application They are intended for all God's children. The feeblest child of God can pray, can watch, can get an answer, and return thanks.

Furthermore, nothing is so calculated to give one a deep interest in people as the habit of praying constantly for them. Epaphras would be intensely interested in the Christians at Colosse, Laodicea, and Hierapolis. His interest made him pray, and his prayers made him interested. The more we are interested for any one, the more we shall pray for him, and the more we pray, the more interested we become. Whenever we are drawn out in prayer for people, we are sure to rejoice in their growth and prosperity. So also, in reference to the unconverted. When we are led to wait on God about them, their conversion is looked for with the deepest anxiety, and hailed, when it comes, with unfeigned thankfulness. The thought of this should stir us up to imitate Epaphras, on whom the Holy Ghost has bestowed the honourable epithet of "a servant of Christ," in connexion with his fervent prayers for the people of God.

Finally, the highest inducement that can be presented to cultivate the spirit of Epaphras is the fact of its being so directly in unison with the spirit of Christ. This is the most elevated motive. Christ is engaged in behalf of His people. He desires that they should "stand perfect and complete in all the will of God;" and those who are led forth in prayer, in reference to this object, are privileged to enjoy high communion with the great Intercessor. How marvellous that poor feeble creatures, down here, should be permitted to pray about that which engages the thoughts and interests of the Lord of glory! What a powerful link there was between the heart of Epaphras, and the heart of Christ, when the former was labouring fervently for his brethren at Colosse!

Christian reader, let us ponder the example of Epaphras. Let us imitate it. Let us fix our eye upon some Colosse or other, and labour fervently in prayer for the Christians therein. The present is a deeply solemn moment. A correspondent in Scotland makes the following most impressive statement: "Matters are coming to a crisis; and men are taking sides: and it is all well. We are no longer left in doubt as to who will serve the Lord, and who will not. May the Lord break up His own way into the hearts of many, and prepare His people for suffering and doing His holy will." These are true sayings, and they tend to make us feel our urgent need of men like Epaphras. Men who are willing to labour, on their knees, for the cause of Christ, or to wear, if it should be so, the noble bonds of the gospel. Such was Epaphras. The first notice we have of him is as a man of prayer (Col. iv. 12); and the last notice of him is as a companion in bonds with the devoted apostle of the Gentiles. (Phil. 23)

May the Lord stir up amongst us a spirit of earnest prayer and intercession. May He raise up many of those who shall be cast in the same spiritual mould as Epaphras. These are the men for the crisis.

"ABIDE WITH ME."

ABIDE with me.

(John xiv. 23.)

Fast falls the eventide ;

The darkness thickens: Lord, with me abide.
When other helpers fail, and comforts flee,
Help of the helpless, oh! abide with me.

Swift to its close ebbs out life's little day;
Earth's joys grow dim, its glories pass away;
Change and decay in all around I see:

O Thou, who changest not, abide with me.

Not a brief glance, I beg-a passing word;
But as Thou dwelt with thy disciples, Lord-
Familiar, condescending, patient, free,
Come not to sojourn, but abide with me.

I need thy presence every passing hour-
What but thy grace can foil the tempter's power?
Who like Thyself my guide and stay can be?
Through cloud and sunshine, oh! abide with me.

I fear no woe, with thee at hand to bless;
Ills have no weight, and tears no bitterness;
Where is Death's sting? Where, Grave, thy victory?
I triumph still, if Thou abide with me!

Reveal Thyself before my closing eyes;

Shine through the gloom, and point me to the skies Heaven's morning breaks, and earth's vain shadows flee:

In life, in death, O Lord, abide with me.

And when my soul, released from earth, shall soar
To realms of bliss, where I shall weep no more,
Oh! wondrous thought! oh! glorious ecstacy!
For ever, Lord, shall I abide with Thee!

THE AWAKENING IN ULSTER.

THE Editor has received letters from various friends and correspondents, in reference to the remarkable movement in the North of Ireland; and it has occurred to him that a page or two of this magazine might be devoted to a matter so profoundly interesting to every lover of Christ and of souls. He is the rather induced to refer to the subject, in this way, having been prevented, by pressure of work, from replying to the numerous communications which have come to hand.

The most conflicting opinions have been formed and uttered, with respect to this movement, but, in order to have anything approaching to a correct idea, one must be an eye-witness of it in its progress and practical results. Above all, one needs to contemplate it from a divine point of view, in order to arrive at a sound conclusion respecting it.

Many have felt disposed to call in question the spirituality of the entire movement, because of the attendant circumstances, in certain individual cases. This would be a serious mistake. It, most assuredly, is not our province, nor is it within the range of our capacity, to dictate to the Almighty Workman, the exact mode in which He is to do His work. He may, in some cases, carry on His new creation, so softly, so gently, so silently, that those who are standing by may be wholly unconscious of the mighty work. In other cases, He may see fit to conduct the soul through such deep exercises as to evoke the most heart-rending cries and groans. Are we competent to account for the contrast? Are we called upon to do so? Surely not. Look, for example, at the contrast between Lydia and the gaoler, in Acts xvi. Of the former, we read, "whose heart the Lord opened that she attended to the things which were spoken of Paul." The latter, on the other hand, "sprang in, and came trembling,