tion of the matter. Look at the case of the Patriarch, on that awful night, when, filled with fear and dismal foreboding, alone in the world, he had none to comfort him. Amid circumstances which we cannot explain, the Angel of the Lord, in a form which seemed human, met him. Guided by special grace, and filled with an unutterable desire of blessing at the angel's hands, he seems to have taken hold on him. According to the narrative, "There wrestled a man with him till the break of day." He wrestled clearly to prevent the angel's departure till he gave the blessing; the resistance was such as to strain him to the uttermost, and yet not wholly to overpower him. The physical struggle modified and aided the operation of his mind, contributing to give fixity to his purpose. Instead of addressing, and laying hold, simply by faith, on the immortal, the invisible, the only wise God, he had the benefit of visibility and tangibility. No event like this had ever previously occurred in the world. "Let me go," said the stranger, "for the day breaketh," a request which only added to the resolution of the patriach, "I will not let thee go except thou bless me!" The point was carried, and his heart was filled with unutterable gladness by the words, "As a prince hast thou power with God and with man, and hast prevailed!" Here, then, is prayer under a most peculiar form, a prayer which, for fervour and strength of purpose, had never before been equalled, nor has it since, probably, with the exception of the prayers offered up by God "manifest in the flesh." The example will be precious to the end of time. It is eminently fitted to strengthen weak hands and to confirm feeble knees.

Next in point of importance and grandeur is the example of Moses. There he stands on the mountain-side with the valley spread out below, and his people engaged in mortal conflict with their enemies, while he constitutes the link between God and them.

That his mind might be steadily fixed on the "God of battles," he is instructed to hold up his hands to heaven, the usual attitude of prayer. This may seem at first sight a simple process, showing prayer to be an easy thing.

The very

reverse, however, is the fact, as experience will quickly show anyone who is disposed to make the trial. Moses soon felt the difficulty which rose to impossi

bility, and, with his sinking hands, he beheld the discomfiture of the army. Thus he struggled, till at last it was clearly seen that defeat would result to the tribes of Israel, and hence the ingenius device of sitting down upon the stone provided for him, while Aaron on the one side, and Hur on the other, each taking hold of an arm, aided in keeping them in a steady posture till the conflict was decided. By means of their assistance, he did what otherwise had been utterly impossible. Where shall we find a more remarkable illustrations of the benefit of social prayer? A few persons, together, praying in turns, will continue an exercise for hours, perhaps, under peculiar circumstances, for days and nights, which would be utterly beyond the power of any one of them to sustain. It is, therefore, not remarkable that the promise is, "where two or three are met together," seeing the one will support the other, and thus the necessities of the occasion will be met.

The temple of Solomon occupies a place of great distinction and signification in relation to prayer. When the Lord appeared to the king by night, he said, "I have heard thy prayer; I have chosen this place to myself for a house of sacrifice" (2 Chron. vii. 12). Here, then, we have primarily sacrifice, the emblem of the Atonement made by the Son of God. The second of the chief distinctions of the house is thus specified in speaking of the people:-"Them I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt-offerings, and their sacrifices shall be accepted on mine altar; for my house shall be called a house of prayer for all people"

(Isaiah lvi. 7.) Let us put these ideas together a house, a house of prayer, and a house of prayer for all people. Here, then, prayer is the one grand thing that absorbs every other; prayer first, prayer last, and prayer evermore. Hear the prophet Isaiah-" For Zion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, till the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth: and the Gentiles shall see thy righteousness, and all kings thy glory." Such is the resolution of the prophet touching continuance in prayer. By him God says"I have set watchmen upon thy walls, O Jerusalem, which shall never hold

their peace day nor night: ye that make mention of the Lord keep not silence, and give him no rest till he establish and till he make Jerusalem a praise in the earth." Here continuity of prayer is the burden of the prophet's message, and such is to be the spirit of its perseverance, that it is not to end till the object has been accomplished, when it will be turned into praise.

We now pass on to the glory of the latter day, as foreseen by the prophet Zechariah, who was specially selected to set forth in connexion with the spread of the Gospel the prayer of the people. According to his magnificent language, prayer is to be the one great thing that is to fill the mind of the human race. His words are wonderful -"I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him as one that is in bitterness for his firstborn" (Zech. xii. 10). Here we see the place occupied by the crucifixion of the Son of God, and the effect it will produce upon the spirits of the people. We see, too, that the Spirit of grace is the "Spirit of supplications;" "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness." (Zech. xiii. 1.) The consummation of these discoveries and spiritual baptisms is wonderful—" It shall yet come to pass that there shall come people, and the inhabitants of many cities; and the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord" (Zech. viii. 20, 22).

unite in supplication for the Divine favour and blessing to rest on themselves and the world. But the matter does not end there. We pass from cities to nations. We have then only to think of England, Russia, Prussia, Austria, France, Belgium, Holland, Spain, Italy, and other great peoples agreeing together for the same spiritual purposes. A hemisphere in repose, with the world, for a season, trampled under foot, and all the hearts and minds of those countless millions directed to one object, to heaven, to Christ, and to God! The subject is too great to be adequately dealt with by the limited faculties of the human mind. From this it is clear that in those days the spirit of devotion will swallow up every other consideration, and the devotions of earth will become somewhat of an antepast of those of heaven. It is difficult for us in our present toiling condition to form anything like a full idea of the state of things which will then appear and draw from the angels of heaven the predicted exclamation, "All the kingdoms of this world have become the kingdoms of our God and of His Christ."

Such is the vision of prophecy in the Old Testament, and the New is in full harmony with it as to the peerless importance of social prayer. The Lord Jesus is the divine model, a pattern to be imitated by His people. His life was literally an all but unbroken exercise of prayer, and supplication, and intercession with thanksgiving, and he formed his example into a precept. "He spake a parable unto them to this end, that men ought always to pray and not to faint." This is the text which the apostles. more especially Paul, so emphatically elaborate.

The holy apostles in this respect walked in the footsteps of their Lord and Master; so entirely were they engrossed with it that they deemed it a burden incompatible with their duties to distribute a little aid to the poor widows and their company, and called on the people to appoint deacons for that purpose, adding We will give ourselves continually to prayer, and the ministry of the word." Here the grand idea is that of prayer in continuance, the very thing which constitutes the difficulty and forms the test of sincerity. Job on this point asks "Will the hypocrite pray unto God always?"

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It deserves particular notice that the

Church, or first assembly of believers, seemed not less devout and prayerful than the apostles themselves: "And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." Herod's persecution gave occasion to a beautiful illustration of their spirit in this matter.

Peter, therefore, was kept in prison, but prayer was made without ceasing by the Church unto God for Him."

Paul was not nore eminent for anything than for the spirit of prayer: he often speaks of it as if in effect he had done nothing else! Hear him addressing the Romans, "I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me." (Rom. xv. 30) Hear him again addressing the Church at Ephesus: "Praying always, with all prayer and supplication in the spirit, and watching thereunto with all perseverance, and supplication for all saints, and for me, that utterance may be given unto me, that I might open my mouth boldly to make known the mystery of the Gospel. (Eph. vi. 18.) Hear him addressing the Church of the Colossians, testifying to his own habits: "We give thanks to God and the Father of our Lord Jesus Christ, praying always for you." (Col. i. 3.) Once more, hear him as he pours out his heart, this time addressing the same Church: "I would that ye knew what great conflict I have for you, and for them of Laodicea, and for as many as have not seen my face in the flesh, that their hearts might be comforted." (Col. ii. 1, 2.)

Addressing the same people again, he thus exhorts: "Continue in prayer, and watch in the same with thanksgiving, withal praying for us, that God would open unto us a door of utterance." (Col. iv. 2, 3.) Hear him again pouring forth his mighty heart in addressing the Thessalonians: "What thanks can we render to God again for you, for all the joy wherewith we joyed for your own sakes, before our God, night and day, praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?" (1 Thes. iii. 9.)

Once more, addressing his favourite Church at Philippi, he thus exhorts them: "Rejoice evermore, pray without ceasing."

These may serve as samples of the spirit of the holy Apostle. It is only

proper to add that even the Evangelists were not less distinguished for the spirit of prayer than the Apostles, Paul himself being witness. Addressing the Colossians, he thus speaks: "Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that you may stand perfect and complete in all the will of God; for I bear him record that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis."

This great subject is most intimately conected with the ordination of pastors and evangelists; in this matter it is a most prominent feature; it would appear that two things were always present, prayer and fasting. This is distinctly set forth in the Acts of the Apostles.

Such was the spirit of prayer in the Apostolic age, as incontrovertibly proved from the inspired volume. The fact is beyond all rational dispute. The point, then, requiring to be considered is, whether such a spirit of prayer was intended to be permanent or only temporary, and it is presumed that on this point, the voice of Godly men will everywhere be unanimous. The religion of the Lord Jesus Christ is, like himself, "the same yesterday, to-day, and for ever." This granted, the inference is at once, to every man, in the first instance, entirely personal, and in the highest degree solemn. All who take an interest in the kingdom of Christ are concerned to enquire if such be their own religion, and the religion of the day which is passing over them. On this point it behoves us to speak with fear and trembling; but the solicitude must not be suffered to impose silence where it is necessary to speak. There is a duty devolving upon each of us, a duty embracing the highest interests of the kingdom of God, and the salvation of the human race. The question is one upon which, notwithstanding its unspeakable gravity, it is by no means hazardous to pronounce an opinion. With the New Testament open in our hands, and the British Isles spread out before us, we may judge with reasonable accuracy whether the work corresponds with the specification. On this head I would, with all humility, after an intercourse with the Church of God in its various sections, for half a century, offer an opinion, and that opinion is to the effect that the spirit of devotion, at present, is not in accordance with the Holy Scriptures. Whether I look at our private life, at

our social prayer-meetings, our public worship, or our special occasions, it strikes me that proofs everywhere present themselves of our painful deficiency. The spirit of the world appears to me everywhere to be quenching the spirit of devotion. The first disciples, "walked in the fear of God, and in the comfort of the Holy Ghost." I do not think that now this can be affirmed of the great majority of the professors of the faith in these lands. The proofs, I submit, are manifold, and cannot fail to strike the attention of all reflecting men. If I do not greatly err, the state of things at the present hour would lose by a comparison with the early Nonconformists, and the early Methodists. Both come far nearer the Scriptural type than the professors of the present day. In the well-known work of Dr. Watts on the advancement of religion, we have most explicit statements on this head. He thought that even his generation had greatly fallen; and sure it is, that things have not only not improved since, but still further deteriorated.

Dr. Watts, expatiating on the spirituality of the ancient Nonconformists, dwells upon their reverence for the Lord's Day, their regard for public worship, their discourse in private circles on spiritual subjects, their regular hours in families, and the religious habits of households, frugality in expense, and industry in their vocations, their integrity, and the almost total absence of bankruptcies, together with an abstinence from all the gayer vanities of the age. In these several points, he compares them with his own contemporaries, against whom he brings a solemn indictment of great degeneracy.

The advance has been great in places of worship, in college buildings, in systems of education, and in much beside connected with Christian literature; but in point of the spirit of devotion there has been no progress.

The Methodist spent much of his time in prayer and praise; whether in pits or factories, in the army or in the navy, nothing could silence him. Equal to any, and superior to most in the discharge of the duties of his station, he had about him a zeal which was truly remarkable, perhaps I should call it truly Apostolic. The following is the testimony of Drs. Bogue and Bennett:

"The character of a Methodist was

or

in many respects new; he had no prototype before in England. There was a publicity in his religion which no other-Dissenter, Puritan, Churchman, Reformer had ever displayed. Wherever he was, and in whatever company, in the house, the market, the inn, or the road, he conversed about religion. His conversation had this peculiarity, that he told of his former sinful life, his conversion to God, the alteration in his heart and conduct; and he plainly said to all it was absolutely necessary that the same change should take place in them. He sought to be a universal reformer; and if there was reason to blame him for want of prudence, his honesty and his zeal entitled him to praise.'

"The spirit of propagation of religion which their system enjoined, and the unwearied endeavour of almost every individual to convert his neighbour, confer on them distinguished honour. It may, indeed, be questioned if, from the days of the Apostles, the principle that it is the duty of every Christian to endeavour to convert sinners from the evil of their ways, was ever so fully acted upon as by the English Methodists of both divisions."

In conclusion, the malady is, I humbly think, plain and patent to every man who will survey the Church through the medium of the Holy Scriptures; and I cannot repress the rising fear that things are still becoming worse. This, it strikes me, is everywhere manifest; I might instance it in the case of Church anniversaries. One of these lately came under my notice, the programme of which exhibited seven addresses, with only one special prayer! The same

thing holds equally in pastoral recognitions; one of these, of recent occurrence, exhibited a programme of eight addresses, while the devotions, I believe, did not occupy together ten minutes out of more than two and a-half hours! Now, a deep baptism of the Spirit of God would have gone far to reverse this order. We view it as by no means a hopeful sign of the times. If matters go on as they now proceed, we shall soon have occasion to take up the wail of the Psalmist, and to complain that we dwell in a dry and thirsty land where there is no water. Ours is the age of noise and rhetoric, song and show, but it is not an age of deep devotion. While, we repeat, in all that appertains to edifices, to education

both in colleges and schools, and to Christian literature in all its phases, there is reason to rejcice, there is still much that calls for lamentation in matters spiritual. Our ordinations must not be wholly passed over. No two things can be less like each other than an apostolic and a Nonconformist ordination. The one was made up of fasting and prayer, and to prayer the other adds festivity and a flood of speech, frequently accompanied with the National Anthem, "God save the Queen," a violent war-song, more suited to a military banquet of worldly men than an assembly of the saints. Nothing protects it from condemnation but the grandeur of the music and the spirit of loyalty. But that sentiment may be so morbid as to violate the proprieties of time and place. Displays of loyalty have nothing to do with such occasions. Loyalty, moreover, has no affinity to the bluster and nonsense of the following:

"O Lord our God arise,
Scatter Her enemies,

And make them fall!
Confound their politics;
Frustrate their knavish tricks;
On Thee our hopes we fix;
God save us all!"

what are "their politics?" What is meant by "confounding their politics?" What are the "knavish tricks?" of those invisibles? The whole thing is a piece of preposterous, unchristian doggrel, an irredeemable disgrace to any assemblage of respectable English gentlemen; but for a gathering of Christian ministers and gentlemen just issued from the atmosphere of praise and prayer to break forth with heathenish heartiness in such an ebullition is to every thoughtful mind revolting, a thing somewhat allied to impiety! How it has crept into our religious meetings it is difficult to say, but assuredly it cannot too soon be put an end to. Nothing ought to be sung at the social gatherings of Christians but " psalms, and hymns, and spiritual songs." Whether ye eat or drink, or whatever ye do, do all to the glory of God." Let the Churches of these Isles "see and ask for the old paths;" let them be "filled with all knowledge," filled with comfort," "filled with the fruits of righteousnes," "filled with joy," " filled with the Spirit," "filled with all the fulness of God," and they will prove vessels meet for the Master's use: then they will look forth on a ruined world, as the morning, fair as the moon, clear as the sun, and terrible as an army with banners!"

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ON no part of Christian practice, in relation to worship, does such diversity obtain as on the ordinance of the Lord's Supper. The fact is exemplified by every section of the Church of Christ in the British Empire. Its observance is weekly, monthly, quarterly, half-yearly, annual! One class attend to it in the morning, a second in the afternoon, and a third in the evening: the first is the Lord's Breakfast; the second the Lord's Dinner; and only the third the Lord's Supper! Who ever heard of a morning or an afternoon Passover? Night alone is the appointed and proper season. By many it is held as a distinct and separate service, and by most as a mere appendage to the ordinary worship participated in by successive companies of members, and in others by whole Churches at once; some Churches observe it sitting, and others kneeling.

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What a spectacle! what confusion! what contradiction! Is there no standard of practice in the case? If there be, is it not incumbent on the Churches to ascertain it, that something like harmony may be established? Is the matter in all points optional? It cannot be. Things were not always so. Is there to be no return to the order of the Apostles? This question must one day be taken up, discussed, and settled. This disorder and looseness of treatment has been attended with serious evils: among the members of these various communities, there are those who seem to think themselves at perfect liberty when it is observed to act as they please, to participate or abstain just as the whim or caprice of the hour may dictate. It is not unusual to observe such individuals taking their departure at the close of the usual service, when their brethren