the celestial city. Had he only disbelieved God's great and precious promises to him, and consequently, neglected the call of God to leave his idolatrous home, kindred, and country, and go into the land of Canaan, he would, doubtless, never have inherited such blessings. He must have persevered in sin, proved injurious to his relatives and neighbours, stayed under the frown of the Almighty, continued without real peace, died childless, remained unknown to the world, and gone down at last to the regions of despair. Have you so truly believed on the Lord Jesus as to be blessed with wisdom and purity, justification and peace, usefulness and honour? Recollect that Christ by his sacrificial death is the sole meritorious cause, and that faith in him as the expiatory Lamb is the only means of present and future blessedness. By all, the faith of Abraham may be imitated. God has given us far greater evidence of His faithfulness to His own declarations than He gave to the Patriarch. Not to mention other things all promised to the son of Terah has been granted. The stranger in the land of Canaan has become a mighty people; Egypt has been compelled by wasting judgments to give up the oppressed Jews; Palestine the Hebrews have occupied as their own land; Abraham has been rendered extensively useful; no mere man's name has been so widely and long-honoured in the world and the Church as the Patriarch; Christ has come through the Israelites and accomplished man's redemption; and many families have already been blessed in Jesus. The father of the faithful possessed no such amazing proofs of Jehovah's fidelity to his word as the foregoing supplies; and yet he placed implicit confidence in the promises of Jehovah. True, he was prospered and had a child according to the saying of the Lord. But he believed before he was thus blessed. Indeed had he disbelieved God he would have had neither prosperity nor offspring. Surely then we, who have so much more to convince us that the Almighty will keep His word than Abraham had, can and ought to believe as thoroughly as he did. If we do not we shall be wholly inexcusable. Finally, reader, do you rank with unbelievers? Are you cavilling at Christ's doctrines, slighting his invitations, disregarding his threats, neglecting his precepts, and questioning his promises? If so, bear in mind the awful consequences that must inevitably follow from such a course, and renounce your unbelief. At once really believe on Jesus and you shall attain to true greatness. Continue to disbelieve Him and you will sink into endless disgrace. Witheridge. J. S. PRAYER FOR THE UNCONVERTED. "I pray not for the world." ALTHOUGH none of Christ's sayings excite our regret, there are some of His speeches which awaken our surprise. We think the passage before us is well adapted to fill the mind with wonder. It seems perfectly natural to our minds that Christ should betray deep emotion when about to leave His disciples. The last discourse of the Redeemer, succeeded by fervent prayer for his followers. There is nothing astounding in this, nor are some parts of Christ's prayer, strictly speaking, mysterious. They are eminently beautiful, and even sublime. Yet this is so like Christ, that we marvel not. But now we hear our Saviour refusing to pray for the unconverted, and justifying this practice at the same time. Who so anxious to save sinners as Christ? Who so compassionate, so forgiving as he? Yet now Christ has not a word of pity for the guilty. Here then the difficulty begins. Let us put it into the form of a question. Does Christ's example justify His disciples in refusing to pray for the unrenewed portion of mankind? In answering this important enquiry, special regard must be paid to the words before us, “I pray not for the world." It may after 444 wards be necessary to consider our Great Redeemer's example in general. I suppose it will be granted that by the term world we must understand man in every condition of life but the Christian one, those who are of the earth earthy, “who are dead in trespasses and sins." Jesus Christ does pray for His disciples. The Consolation of Israel does not pray for his foes. This is stated by John. Are there any reasons assignable why Christ should thus act. We think special reasons may be given why Christ used the language under our notice. We submit a few remarks to the reader's careful consideration. 1st. The electicism of friendship justifies our Lord's conduct. It is not our intention here to discuss the doctrine of election. It is sufficient to state that, according to our view, the words of Christ plainly involve it. Ye have not chosen me, but I have chosen you, and ordained you that ye should bring forth fruits, and that your fruit should remain; that whatsoever ye shall ask of the Father, in my name, He may give it you. Peculiar love is the ground of election. We think it beside our mark to note how such love can be reconciled with general benevolence and universal kindness in other particulars. Affection is based on mutual esteem. Friendship of the highest kind is so; excellency of character is the ground of preference. This, if there be nothing to counteract the manifestations of love, as difference of taste, education, habits will attract one man to a kindred spirit. The endearing affection which connected the heart of David to Jonathan, and made Naomi precious to Ruth, will not be forgotten by us. Christ and John were peculiarly precious to each other. Precisely the same principle holds in respect to communities as may be traced in private life. Those whom Christ addressed were his intimate friends. Language fails to describe this intimacy. "As the Father hath loved me, so have I loved you; continue ye in my love.” If then Jesus so loved His own who were in the world, and loved them to the end, surely our wonder will cease in noticing the fact that He previous to His departure hence, “prayed for them and not for the world." 2nd. The occasion rendered appropriate these words just cited. What did a parting scene call for. A parent, on departing from home, especially if a long absence be anticipated, gathers his family circle into his loving embrace. Suppose him a godly man, for whom does he pray? Would such a man then be thinking of our Bible and Missionary societies, schools, infirmaries, penitentiaries, &c. No, however excellent these institutions may be it is his family now that engross his thoughts. This simple illustration may suffice. When these "lambs in midst of wolves," were viewed by the Great Shepherd, need we wonder that their ignorance, helplesness, and exposure to danger should fill bis melting heart with pity? Less noted than he, infinitely inferior in every respect to their Master, Paul and Peter felt much on like occasions. We hear one saying, Moreover, I will endeavour that ye may be able after my decease, to have these things always in remembrance. Paul, in like manner gave most affectionate counsels to the Ephesian Church, foreseeing that after his departure grievous wolves would molest the flock. So the Apostle and High Priest of our profession in his last hours of spiritual toil, prayed for the disciples that their faith might not fail. 3. We notice in Christ a profound acquaintance with the nature of prayer. This amazing knowledge may in fact account for the language claiming attention. To embrace a great number of topics in our prayers must prove unfavourable to devotion. This is true even of private prayer. But still more so may this be said of public prayer. We speak not now of the evils arising from lengthened prayers, except to remark that where prayer is discursive, fervour abates, a multiplicity of objects either distracts attention or holds it in painful suspense, and where each blessing appears, so far as the hearer can discern, of equal value in the suppliant's esteem, how can wants be classified, sins deplored, or mercies be remembered with gratitude. Prayer should leave on the mind of the hearer such a sense of his utter dependence on God, and awaken such fervent desires for the attainment of some special boon as to release his hold on every inferior object, in order that he may grasp the grand object of desire. With such an object what kind of prayers are needed. They must be pointed. They should blaze with fervour. Christ seemed to think so. Not that He acted His part in an artistical manner simply for effect as we poor weak creatures are apt to do. But, if the Master's design were to make His servants aware of their danger, and of their safety in the Rock of Ages could He have acted more discreetly? We think not. Every disciple would be led by this prayer to deep reflection, profound humiliation before God, and earnest desire for holiness. It must not be overlooked as another reason for Christ's petition, "that he knew what was in man." This leads to our 4th remark. This prayer is based on the most accurate and comprehensive views of human nature. Unity is desired for the people of God, That they all may be one, as thou, Father, art in me and I in Thee. Unity is a good or bad thing according to circumstances. It is good for Christians to be united. Division is their bane, their weakness, their social ruin. It exhibits at once the likeness of man and the greatness of his guilt, "For the divisions of Reuben there were great searchings of heart." Peace is their strength, their ornament, glory. They should in essential points as on the doctrines of Christ crucified, the necessity of the new birth, and the glorious assurance pertaining to a future state be of one mind, "Yea, perfectly joined together in one mind, and in the same judgment." Forbearance must be exercised towards little offences. Petty jealousies will be repressed. Malice and envy must be expelled. Let this mind be in you which was also in Christ Jesus. Be ye kind hearted to one another, forgiving one another, even as God for Christ's sake hath forgiven you. Nor will this oneness be confined to theological tenets, in aim, and motive all will be one in Christ Jesus. But what of unity for the ungodly. As the servants of sin, their union amongst each other would be far more baneful than even dissensions amongst the household of faith. It is a pity when Herod and Pilate became friends. By all means let them quarrel on. Let the match, and gunpowder ever keep a respectful distance from each other. It is something fearful to contemplate when wickedness sits in council, and Satan presides over the assembly, when men find vessels, and hell furnishes wine for the banquet, while legions of fiends, vulture like, scent from afar the loathsome corse of human corruption, and birds of a lesser kind await their pittance from the devil's aristocracy. The companion of fools shall be destroyed. Though hand join in hand he shall not be unpunished. Christ did well not to pray that wicked men might all be one. 5. Indirect prayer for the ungodly receives the highest sanction here. The world is preserved for the sake of the Church. The righteous are the salt of the earth. This prayer descends to the last generation of Adam's race. Those who believe in Christ, through their word are not forgotten." It is as though Jesus beheld all his followers of every nation, and kindred, people and tongue. All are open to His view. Who can read the world's history without perceiving how greatly it is indebted to the prayers and example of good men. For the sake of the ark Obed-edom and his house were blessed. In proportion to the purity and peace of God's servants must be the prosperity of a nation in art and sciences, in wealth, in knowledge, in everything that can elevate mankind, and adorn society. It is in this way that the Gospel will be diffused, Christianity will fly on the wings of science, earth shall attract to itself the glory of heaven and God shall smile upon the union of 66 holiness and joy. "The Lord bless thee, O habitation of truth, and mountain of holiness." Thus have we endeavoured to assign some reasons why Christ should say, "I pray not for the world." We frankly avow, that as yet, one difficulty remains untouched. Some may say, it does not appear that Christ prayed for the world, on many occasions. One must be guided by His general practice. We admit the truth of this. Verbally considered, the Saviour seldom referred to the world in prayer. He prayed for His murderers, "Father forgive them for they know not what they do." This is a significant fact. Besides evincing His forgiving disposition a prayer of this kind plainly shows how unencumbered Christ was by some of the difficulties which have perplexed His brethren. These murderers were not viewed as "vessels of wrath," but of mercy. Means were used by the crucified One for their salvation. But admitting that Christ was not heard to pray much for his spiritual foes, are we justified in denying our Saviour's interested advocacy of their cause. Is it not perfectly conceivable that prayer might be uttered in secret, and yet restrained in public. Might not Jesus act in this manner so as not to countenance the presumption of the Jews. Those who boasted in their descent from Abraham, who gloried in the ritualism of Moses, would, it is to be feared, with equal eagerness trust to Christ's prayers more than to His mediatorial work. 6. Perhaps it may be proper to treat this subject in another manner, to seek an ampler field of argument, and appeal to the decision of another tribunal. By general consent most of the Psalms are allowed to be Messianic. Even Christ Himself declares this. "If the testimony of Jesus be the spirit of prophecy," an appeal to the Old Testament writers is lawful. We turn with pleasure to the Psalms. Many of these seem imprecatory, and on this account have been greatly condemned. It is not our business at this time to enter upon that question. But ever and anon here "mercy reproveth against judgment." That these petitions are not very numerous must be granted. Yet the few adduced may suffice our purpose, Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him," (Psalm xxxiii, 8). Can prayer be more extended than this? When praise is considered as the moral beauty of the creature, the sacred penman's heart is carried away with the subject and "all that have breath are invited to praise the Lord," (Psalm cl.6.) David bursts out in a strain so seraphic as to stop his breath and pen at the same time. Let the whole earth be filled with His glory. The prayers of David the Son of Jesse are ended. It appears quite evident to us that we are quite right in praying for the unsaved. Those who refuse to do so from an imaginary deference to the sovereignty of God, appear to act in an unworthy because unscriptural manner. Surely it becomes us as the professed followers of Christ to have still greater sympathy with the purposes of redeeming mercy, to manifest greater desires for the extension of Christ's empire, and with ever increasing fervour to pray, “Thy kingdom come." Colne, Lancashire. J. M. RYLAND. FEAR. Fear is the great bridle of intemperance, the modesty of the spirit, and the restraint of gaieties and dissolutions; it is the girdle to the soul, and the handmaid to repentance, the arrest of sin, and the cure or antidote to the spirit of reprobation; it preserves our apprehensions of the divine majesty, and hinders our single actions from combining to sinful habits; it is the mother of consideration, and the nurse of sober counsels, and it puts the soul to fermentation and activity, making it pass from trembling to caution, and from caution to carefulness, from carefulness to watchfulness, from thence to prudence; and by the gates and progresses of repentance, leads the soul on to love, and to felicity, and to joys in God that shall never cease again.JEREMY TAYLOR. it The Congregational Magazines. EDITORIAL RESIGNATION. 66 66 "Permit me, then, Gentlemen, to say "in the prospect that, at the close of my course, which will then complete the Twenty-first Year of my official labours, "I shall look back with chastened and "devout, but high, satisfaction, to the path I have trod. I feel that I derived "the highest honour from the appointIment by the Congregational Union at Leeds, on the motion of John Angell James, seconded by Robert Vaughan, men whose approval, bearing the impress of the Assembly, is fame enough 66 for me. But the honour has been "equalled by the pleasure. Throughout "the entire period, my treatment by the Committee, under its various modifica"tions up to the present moment, has "been most considerate, most generous, " and most handsome. Convinced of my "general integrity and good intentions, 66 |