mises of his word, and perseveringly seeking His grace, we cannot ask in vain. The answer to our prayer will come in due time, and will be revealed in our growing spirituality, in our augmented zeal and self-denial, and in the number and marked character of the conversions to God which occur. Such an effusion of the blessed Spirit, in answer to our united prayers, will exert a happy influence on all our plans and means of usefulness. Our intercourse will be more evidently promotive of our spiritual interest. Our schools will prosper. There will be no lack of competent persons, ready to aid in the work of instruction-no absence of energy, and prudence, and zeal, in the performance of this service, and no want of the most satisfactory results. Our efforts to benefit the neighbourhood, by tract-distribution, and visitation, will be conducted with greater spirit, and followed by more gratifying success. In short, there is no means of usefulness which we may employ, that will not participate in the improvement. We cannot become holier in character, as the effect of the Spirit's grace, without evincing it in works of faith and labours of love, and without enjoying, in a greater or less degree, in the success of our efforts, the tokens of the divine approval. We shall answer the end of our association in the fellowship of the gospel, only as we give ourselves unto prayer, and as we obtain, in answer to our united supplications, those gracious communications, under the influence of which we shall "revive as the corn, and grow as the vine, and the scent thereof shall be as the wine of Lebanon." 3. We may further observe, that it is by fervent and united prayer that we shall be able to contribute most effectually to the general welfare of the church of God, and the advancement of his cause in the earth. Our attention as Christians must, of course, be given first of all to that particular church of which we are members, and to the spiritual necessities of our own vicinity, but it ought not assuredly to be confined to these objects. Whatever affects any portion of the Church of Christ-whatever relates to the glory of God-whatever has a bearing on the progress of the gospel, ought not to be uninteresting to us. If we are Christ's redeemed people, we are bound by a sacred union to all who love Him. To their welfare we cannot be indifferent. We owe them a sincere affection, and are under solemn obligations to afford practical manifestations of our love on all suitable occasions. Still less can we disregard what respects the honour of our Divine Master. We must desire the spread of His truth-the advancement of His kingdom-the submission of the nations to His authority. These are matters which belong to us as Christian men, and it is not saying too much to affirm that in no way can these important objects be so directly promoted as by our united prayers. We are not, indeed, restricted to this. We may be able openly to express, on suitable occasions, our sympathy with suffering brethren. We may contribute of our means to sustain those who, for His name's sake, have gone forth, taking nothing of the Gentiles. Some of us may be in a condition to render personal and special assistance to those who, in the providence of God, are labouring for Christ amidst affliction and discouragement. And whatever of this nature may be in our power, ought to be cheerfully rendered." But it is hardly necessary to remark how very restricted is the ability, even of the most highly favoured, in these respects. The great majority of Christians, from their poverty and humble circumstances, are to a considerable extent deprived of these means of usefulness. We have all, however, access to God, and we can, by the power of prayer, command an influence far more valuable than any other separate means can by possibility prove. In this engagement, apart from the direct benefit to our own souls, we may be calling down on the Israel of God a blessing in furtherance of their closer connection in the bonds of Christian union. We may be silently contributing to the welfare of the people of God, to an extent with which we never can become acquainted while in the flesh. We may be securing the divine interposition in silencing enemies, in the removal of obstacles, and in the creation of facilities for the progress of the work of God. We may be commanding on some distant and, perhaps, feeble churches-on those whom we shall never see, a copious effusion of grace, to their revival and increase; and thus, in a variety of ways, we may be promoting the prosperity of religion in the world. All these effects are the fruit of our intercession, and surely there is enough in this statement to enforce the duty, and stimulate to the exercise, of prayer. Can we be indifferent to these considerations? Can we hesitate to seek the good of God's heritage? Must we not be desirous of sharing in that prosperity which is the peculiar blessing of them that love Zion? We must be sadly wanting in the essential principles of vital godliness, if the purity, peace, and unity of the Church of God, and the triumphs of the gospel, awaken no interest, and communicate no enjoyment. Such insensibility is symptomatic of an evil state, inconsistent with vital religion. If we are Christ's, we must, in a measure, be brought into unison with these important ends. And let us remember that there is no way in which we can contribute so effectually to their advancement, as by united fervent prayer. Let us, then, "pray always, with all prayer supplication in the Spirit, watching thereunto with all perseverance, and supplication for all saints." Let us come statedly together for that purpose. Let us unitedly approach the throne of grace, "lifting up holy hands, without wrath and doubting.' Let us, with one accord, and in believing dependence on the divine promise, supplicate the rich blessing of God on the whole Church of the redeemed, that they may be resplendent with purity and mighty in influence. and It only remains that we commend this important subject to your careful and devout consideration. Suffer, brethren, the word of exhortation. The matter concerns each member of the Church. It is of the last importance that we should be a praying people-that we should possess and diligently cherish the spirit of grace and supplication-and that our meetings for prayer should obtain that attendance to which they are entitled, and awaken an interest corresponding to their real importance. In order to this, let each remember that he has individually a duty to perform. Let each look well to the state of his own heart, and next to this, let him see to it that he is in his place at the weekly prayer-meeting, unless prevented by unavoidable circumstances. I am not ignorant that there are some so situated as to make their attendance impossible. They are either under the control of others, or hindered by necessary duties, or detained by infirmity, and are thus unable to act as they could wish. These, and similar things, we admit, constitute valid grounds of justification for their absence. Yet such brethren will deem that absence a privation. It is a necessity, indeed, to which they must submit. Still, if their views are scriptural and their hearts devout, they will not be indifferent to it. To them it will be a painful necessity. Now is this the light in which each individual regards his non-attendance? Is the excuse which he pleads, of the same character with those to which I have already adverted? Is the cause which detains him from the meeting one over which he has no control? That it is always so, cannot, I fear, in many instances, be affirmed. The prayer-meeting is too often sacrificed to personal convenience, or to any chance engagement which comes in our way. It is looked upon very much in the light of a subordinate and inferior duty, if, indeed, a positive duty at all. This will never do. Be it ours to form a far juster estimate of its importance. Let us look upon it as having imperative claims upon us-as a sacred appointment which we are bound to keep. No apology for absence should be entertained for a moment but what is capable of fully satisfying an enlightened conscience. When any excuse presents itself to our minds, let us ask ourselves,-Dare I plead this in the sight of God? Will he, who knows the heart, regard it as valid? Am I sure that he will approve? This ought to be our test, and whatever cannot bear its application ought to be instantly dismissed. The business of each is to be there, unless necessity prevent him. Nor is it enough that we give our bodily presence,- -we must take heed to the spirit in which we come. We must bring a spiritual and devotional state of mind, dreading nothing so much as formalism, from the conviction that it is as offensive to God as it must be unprofitable to ourselves. It is to the righteous to the humble and sincere, that God's ear is ever open, and on them He is ever ready to bestow His grace. A devout and prayerful spirit generally prevailing in a church is its strength and ornament. Everything is valuable that serves to cherish and express it. Let it be our aim to attain it. Without it we are poor and feeble indeed. It matters little what may be our distinction in other respects, destitute of this we cannot prosper. A Christian Church may be numerous-it may enrol amongst its members men of high station, of wealth, of literary eminence, and of extensive worldly influence. But it is not in these things that the glory of such a community consists. However pleasing they may be to the carnal eye, they are in themselves of small value, nay, they may even prove an injury and a snare. The true distinction of a Christian Church must be sought in something purer and more permanent, even in its prompt obedience to the dictates of an enlightened conscience-in its love of the truth-in its attachment to Christ-in its possession of holiness—in its pursuit of peace-in its compassion for souls, and in its zeal for the divine glory, and all these associated with a spirit of fervent devotion. These constitute the strength, and glory, and defence of every church. Possessing these, a religious community, how few in numbers and poor in circumstances its members may be, is enriched with sterling and durable wealth. God is there, as in His temple, walking in the midst of them, and affording by his presence the pledge of the certain communication of all that their necessities can require now, and of all that the perfection of their blessedness involves hereafter. May this be our distinction! Let us appropriate the words of the Psalmist, as expressive of our earnest desire : "God be merciful to us, and bless us, and cause his face to shine upon us; that thy way may be known upon earth, and thy saving health amongst all nations." "NOTHING TO DO BUT TO DIE!” So said an aged servant of the Lord, recently deceased, when, after a long life of labour and usefulness, he was suddenly taken ill, and saw that his hour had at length come. “I have been spared long, I have tried to honour my Master; but 'tis over now; my work is done, and I have nothing else to do but to die." What a glorious, what a triumphant declaration, with which to welcome death! Work done with men; peace made with God. Nothing to do but to DIE! No reparations for the past, no preparations for the future; nothing to do but to die! The warrior reposing on his arms upon the battle-field, when the conflict is over and the victory is won, with nothing to do but obey the summons of his captain that calls him into his presence. The servant resting, when the labours of the day are done, with nothing to do, but hear the master's bidding of "Well done, good and faithful servant," and go in to his reward. Christian, who, from this side of Jordan, doth view the Canaan that he loves, "with unbeclouded eyes." How different the case of those who come to the dying hour and have everything to do but to die. None of the great objects of life accomplished; none of its great purposes gained; none of its great work done. Every thing to do, and no time to do it in; no heart or strength with which to do it; and no knowledge of how it should be done. Their time all gone, and their preparation for death not begun. Compelled to die, and yet not ready. Already started on the great journey, and yet not prepared. How many come to their last hour in all the bitterness of that sorrow that finds no expression in language, because the time given them, in which to do the work requisite to a peaceful death-bed, had been wasted "in vain pursuits, of things as vain," and now must die without being ready. How many a professor has mourned out the last hour of life that should have been spent in joyful praise, because of duties undone, and privileges mis-spent. No so with him who has nothing else to do but to die. "How sweet the hour of closing day, When all is peaceful and serene, Reader, if you were now called away from life,-as soon you must be,-would you have any thing else to do, but to die? You may be a professing Christian; are you ready? Is your work done? Would you lie calmly, peacefully down to die? If there would be one unperformed work to embitter the reflections of a dying hour, see to it now, before the days come and the hours draw nigh. You may be impenitent and unforgiven. O, can you venture your awful destiny without a hope in God? Be obliged to die with so much else to do, as to make it certain that it cannot be done. Can you; will you dare a doom like this? You may avoid it by beginning now. Then can you calmly hear the summons of your Judge, with nothing else to do but to die. "Oh! for the death of those Who slumber in the Lord! Oh! be like theirs my last repose; Like theirs my last reward!" "HIS SALVATION IS NIGH THEM THAT FEAR HIM." THERE is a warranted acceptation of this assurance that is always cheering. Whoever fears God as the Scriptures require, has the pledge of his salvation. This may obviously include the present as well as the future-the world that now is, as truly as the world to come. The Lord, it is true, may not always give the righteous temporal deliverance. While his angel may encamp around their dwellings, and may often, unseen, minister to their succour and security, yet we may not declare them exempt from the dangers that lurk along every pathway where the foot of man is found. Disease, accident, and death are not to the Christian wholly disarmed of terror. He feels that the entrance of sin into the world, involving all mankind in the sweep of its dire influence, reaches every child of the race. "The whole creation groaneth and travaileth in pain;" and he, for "the life that now is," cannot escape the general visitation. While death reigns, all men must feel the power of his temporal sway. Though all the foregoing be true, the Christian's assurance of God's salvation is not changed. He knows that the sovereign whom he loves has control of disease, and that all the ministries of Providence wait and work at his bidding. He believes that not uncommonly is it true that the prayer of faith saves the sick, and he is raised again to health, because such a blessing is devoutly sought. God, he feels, has the power to surround him with the tokens of his temporary deliverance, and that he often grants this to his creatures. But let disease, or accident, or misfortune come armed with power, and visit him or visit his dwelling, still the salvation of God is nigh him. There comes with the trial a way of escape; there is a hidden consolation; or, granting the tie of life itself is suddenly snapped, as he fears his Maker, and meekly says, "Thy will be done," the assurance holds good: "Surely his salvation is nigh them that fear him." If borne to heaven, he is assuredly in a place of refuge and of rest. Ever feel then, O disciple of Jesus, that the promise of Him with whom are the issues of life and death, is thine: "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." AFFLICTION COMES FROM GOD. THE Christian, in his suffering, is often tempted to think himself forgotten. But his afflictions are the clearest proof that he is an object both of Satan's enmity and of God's fatherly discipline. Satan would not have man suffer a single trouble all his life long, if he might have his way. He would give him the thing his heart is set upon. He would work in with his ambition. He would pamper his lusts and his pride. But God has better things in reserve for his children; and they must be brought to desire them and seek them; and this will be through the wreck and sacrifice of all that the heart holds dear. The Christian prays for fuller manifestations of Christ's power and love to him; but he is often not aware that this is, in truth, praying to be brought into the furnace: for in the furnace only it is that Christ can walk with his friends, and display in their preservation and deliverance his almighty power. Yet when brought thither, it is one of the worst parts of the trial, that the Christian often thinks himself, for a time at least, abandoned. Job thought so. But while he looked on himself only as an outcast, the Infinite Spirit and the wicked spirit were holding a dialogue on his case! He was more an object of notice and interest than the largest armies that were ever assembled, and the mightiest revolution that ever shook the world, considered merely in their temporal interests and consequences. Let the Christian be deeply concerned, in all his trials, to honour his Master before such observers. THE HOPE OF A PAPIST. IN a Report recently presented to the Board of the New York City Tract Society, a Missionary stated, that when he had offered a tract to a woman, she said to him, "We need not these things; we are pious people. We pray three times a day upon our knees, with our faces turned towards Peter, and he has the keys of heaven. If you would like to see him, I will show him to you." The Missionary said that he wished to see him; and immediately his attention was directed to a large portrait of a man, with a yellow key hanging by a chain from his girdle. 'This, sir," said the woman, "is my best friend; and if Peter will not admit me into heaven, my own name is Mary, and the mother of God will plead for me with Peter, and then he will certainly let me in." The manner in which she said this was such as afforded no reason to doubt that she really meant what she said. She was asked: “Have you a Bible?" "No," said she, "I do not need it. I have a prayer-book that I had from the priest, and he said I did not need anything else." A Bible was then offered her, but she declined receiving it, saying she would never read it. She was then asked, if she had ever heard of Jesus. "Oh, yes," said she, "there is something about him in my prayer-book." The Missionary then spoke to her concerning Christ as both God and man; his birth, life, sufferings, death, resurrection, and ascension; to all of which she assented. But when he spoke of Christ as the only Mediator, and read from the 10th chapter of John that Christ is the door, and that they only are saved who enter the sheepfold through him, she begged him to leave the house, for that he made her afraid; yet before he left she accepted a tract, and, with much trembling, said she would try to read it. 66 There are thousands of papists living in the city of New York, who are as ignorant and deluded as this woman. Does the Bible teach us that they have a good hope through grace," or that they "believe a lie?" Their priests are unsparing in effort to keep them in darkness. Then what ought we to do? If we have the spirit of Christ, can we refrain from making some effort to stop them on the road to ruin? They must be visited at their dwellings. approach them with kindness, with holy yearning of soul, with zeal regulated by heavenly wisdom, and, confiding in God for his blessing, endeavour to set before them the light of life. Who is doing this? Reader, are you? If not, why not? Let us IMMEDIATE CONVERSION OF SINNERS. If there is any falling off in the prosperity of religion of late among us, it may be traced, in a great measure, I apprehend, to a neglect of personal effort on the part of Christians for the immediate conversion of sinners. There is more activity in some departments of moral enterprise, and the success which crowns it seems, too generally, to content the people of God. But no effort to do good can be compared with a direct appeal to the unconverted to embrace salvation all other enterprises and instrumentalities are worth nothing, only as they tend, more or less directly or indirectly, to bring about this result. All the fireengines in the city are of no avail unless they are supplied with hydrants to conduct the water to the burning buildings. The Gospel must be personally applied by every man, or he cannot be saved by it; and whatever tends to promote this application is of the most vital importance. This is encouraging to every labourer in the Lord's vineyard, however feeble or unworthy he may feel; for if he looks about him, he will find somebody susceptible of a good influence from his exertions. Indeed, his own enjoyment of religion must affect all who know it. "I hope you love my Jesus," said a poor old woman, as an expression of gratitude to a gentleman who had kindly helped her down the steps of a church, where they had been hearing a lecture on the evidences of Christianity. He was an infidel, and had come away from the assembly entirely unconvinced and unmoved by the learned and eloquent arguments of the preacher; but this appeal, so simple, so artless, and sincere, laid open to him the riches of vital piety in the soul's experience, and he felt that that poor old decrepid woman possessed a treasure of which he was destitute. And is it not a sufficient motive to prompt any mind to action, to consider that the largest part of the people among whom we live are yet unreconciled to God? Think of it,—a creature unreconciled to his Maker! a mortal man uninterested in his Saviour! Go, Christian reader, to the first unbeliever you meet, and begin your duty afresh, by asking him, "How he can endure to stand in that position before God and Christ?" THE OLD RELIGION. WHEN Sir Henry Wotton was in Italy, a priest observing him standing in an obscure corner, sent him by a boy this question, written on a piece of paper: "Where was your religion before Luther ?" To which question Sir Henry imme diately wrote under it : "My religion was to be found then where yours is not to be found now -in the written word of God." DEATH-BED VIEWS. A DISTINGUISHED character in a neighbouring nation, had an extraordinary mark of distinction and honour sent him by his prince as he lay on his death-bed. "Alas!" said he, looking coldly upon it, "this is a mighty fine thing here in this country; but I am just going to a country where it will be of no service to me." |