ANTI-PRAYER-MEETING DISCIPLES. thought I was converted, every sermon that the minister preached made a deep impression upon my mind, but he knew nothing of it. I never shed a tear till I got a view of the amazing mercy of God through Christ. Then I wept. I went right to the minister, and he wept with me. He could not say a word for a long time. At length he said, 'I had pretty much given you up for lost; but God has given me a most merciful rebuke for my want of faith.' Then he talked with me a long time; and I perceived that he thought my heart had been changed. That put me upon inquiring whether old things had passed away, and I was permitted to come to the conclusion that they had. I have known many other cases in which the work of God has been going on through the instrumentality of the Word, and the preacher in ignorance of it at the time. In the morning sow thy seed, and in the evening withhold not thine hand; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.' "I hope you will soon get relieved from your complaint," said Mr B, "that you may enjoy this fine weather." "I am much obliged to you for your good wishes, but I enjoy it as it is-I enjoy everything. A friend asked me the other day if I was not lonesome here in winter. I told him no, I enjoyed it. I enjoy cold and heat, summer and winter-everything that God sends." "Can you add prosperity and adversity to the catalogue?" "Yes. There is no difficulty in enjoying prosperity -nor adversity. I have had my experience of adversity. About ten years ago, my pension was 1 stopped for a season, and at the same time the rheumatism set in, so that I could not do a stroke of work, and I had nothing laid up. That, some would call adversity; but I enjoyed the sweetness of depending upon God for my daily bread. Always rejoicing,' is my motto. Redeemed sinners ought always to rejoice. Rejoice evermore,''Rejoice in the Lord,' is the command of the Spirit." After an hour spent in conversation similar to the above, the pastor prayed with his friend and took his leave. He returned to his study refreshed in spirit. Previously to making preparation for the prayer-meeting, which he was to attend that evening, he entered in his note-book several subjects for discourse which had been suggested during his interview with the aged Christian.-New York Observer. ANTI-PRAYER-MEETING DISCIPLES. THAT class of professing Christians who rarely or never enter a prayer-meeting may properly be designated by this name, if we are careful to except those who would, but cannot, attend such meetings -those who are absent in body, but not in spirit those whom distance of residence, or ill health, or indispensable employment prevents. They constitute a class, having distinct characteristics, known and read of all men; and it is worth while to inquire what important services this numerous class of disciples render to the cause which they have by profession espoused. It is plain, in the first place, that, as far as the force and usefulness of the Church consist in the aggregate of its living and God-fearing piety, they contribute nothing to that force and usefulness; for they that fear the Lord are such as speak often one to another. To those who have a living, regenerate character, it is as natural as breath to seek those gratifications to spiritual appetites, and those aids to growth in grace, which are to be had in the prayer-meeting: and those who have no such appetites, have, to say the least, a type of piety that is far from being efficient. Nor are they serviceable in increasing the aggregate amount of prayer ascending from a Chureh The exerted strength of any Church is in proportion to the acceptable prayer which it lifts to heaven; so that every praying one added to the number brings an addition of strength. But when we have added one of the anti-prayer meeting disciples, we have added no strength, because his habits show that he does not love to pray. He who loves prayer, will. love the place where prayer is wont to be made; and.' a whole regiment of men who avoid the prayer-. i meeting, would not add the weight of a feather to the aggregate power of intercession. Nor can we rely on the aid of such efforts to levive religion. Justice, however, here requires it to be said, that this class of disciples are not unfrequently fond of protracted meetings, and whatever. goes by the name of extra efforts; and during such. Į efforts, they are wont to suspend their aversion.tc. zealous in them-as if they would do up their whole. prayer-meetings, and even for the time to be extra. religious work in a month, and then have done with it. But to revive religion, by entering individually into a quickened and earnest devotedness to the cause of Christ and conversion of men, they have no disposition. They have become estranged from the prayer-meeting, because they have no heart to pray for revivals. Nor is this class of disciples much given to labours and sacrifices in Christian instruction. The next time you enter the Sabbath-school, look around and above-named. There is a more intimate connexion see how many of the teachers belong to the class between the Sabbath-school and prayer-meeting than many suppose. Nor are they serviceable in any way of general fruitfulness of Christian life and example. They have many negative qualities becoming Christians that is, they abstain from many scandalous sins. But they show a want of heart and active interest in all forms of positive Christian obedience. And yet they must be of some service in some way. In a great house, there are both vessels to honour and to dishonour: and it is reasonable to expect that, in the great house of God, even such vessels will be actually made to subserve some good ends. And they actually do, in the first place, serve to show the difference between mere profession and real piety. And thus they become the means of correcting the mistake of those who would charge upon religion all the delinquencies of its professed friends. They make it clear to the public eye that they are not all Israel that are of Israel. Their example also goes to another result-to show that living piety cannot be maintained in a state of voluntary isolation from the heart of the Church, and in neglect of the means of sustaining a living sympathy with the common life of the members of Christ. They are also a means of good in promoting the humility, and checking the self-sufficiency, of the Church. They do a work like to that done by the surplus men, whom Gideon separated from his little army-leaving the rest to know how small their really effective force is, and how much depends on left destitute of a pastor, for lack of competent supeach one, and how the whole result must depend on port, do you pray God that the Church may not be God. Their absence from the prayer-meeting hum-left as a flock without a shepherd; and then rising bles and instructs, by letting us know how slender is from your knees, use every means, both through your the human arm, on which we would fain rely. purse and through your influence, to answer that prayer? Furthermore, they are serviceable in cultivating our Christian charity, by giving us difficult cases on which to exercise it. We would fain believe every one to be a Christian who professes to be such, and in whom nothing appears plainly to contradict the profession: and this class of disciples furnish many specimens of that kind. And in order to exercise desired charity, we must be ingenious and laborious to frame excuses for doubtful acts, and give a favourable construction to what may seem unchristian. And thus our charity is in a way to have her perfect work, and cover a multitude of sins. These being the facts of the case, it is of no use to scold, tease, and upbraid this class of disciples. That which is crooked cannot be made straight, and that which is wanting cannot be numbered. We never knew an evening lecture or prayer-meeting filled by such means. Nor is much really lost by the bodily absence of those whose hearts cannot be present; and there is also this consolation: When the prayermeeting consists only of those who feel it good to be there, it embraces the choice spirits of the Churchthe multum in parvo-a condensation of the spiritual character of the Church. And it may be that the prayer of this little band goes up with as much force and acceptance, as that uttered in the great congregation. In this view, the very thinness of the meeting brings it nearer to God and heaven. And, reader, let us never be discouraged from attendance by the expectation that the numbers will be few, for the fewer they are, the more choice and select will be the company.-New England Puritan. ANSWERING OUR OWN PRAYERS. In the vicinity of B- lived a poor but industrious man, depending for support upon his daily labour. His wife fell sick, and, not being able to hire a nurse, he was obliged to confine himself to the sick-bed and the family. His means of support being thus cut off, he soon found himself in need. Having a wealthy neighbour near, he determined to go and ask him for two bushels of wheat, with a promise to pay as soon as his wife became so much better that he could❘ leave her and return to his work. Accordingly he took his bag, went to his neighbour's, and arrived while the family were at morning prayers. As he sat on the door-stone, he heard the man pray very earnestly that God would clothe the naked, feed the hungry, relieve the distressed, and comfort all that mourn. The prayer concluded, the poor man stepped in and made known his business, promising to pay with the avails of his first labour. The farmer was very sorry he could not accommodate him, as he had promised to lend a large sum of money, and had depended upon his wheat to make it out; but he presumed neighbour would let him have it. With a tearful eye and a sad heart the poor man turned away. As soon as he left the house, the farmer's little son stepped up and said, "Father, did you not pray that God would clothe the naked, feed the hungry, relieve the distressed, and comfort mourners ?" "Yes: why?" "Because, father, if I had your wheat, I would answer that prayer." It is needless to add, that the Christian father called back his suffering neighbour, and gave him as much as he needed. Now, Christian reader, do you thus answer your own prayers? My brother, when you fear your parish will be My sister, when you hear of or see the wretchedness to which sin, in one form or another, has reduced multitudes of your own sex, and from the fulness of your heart beseech a merciful God to pity and relieve, do you see to it, that your prayers go not wholly unanswered? Christian friend, when you see a world perishing in sin, and hear the actual death-groan of hundreds of millions, who are making their last fearful leap into hell, and your agonizing soul cries, "Lord, save, ere they all perish," do your self-denying efforts to do and to give show to all what you can do in answering your own prayers shall not go undone? Is not our willingness or unwillingness to come up to the work of answering our prayers, as far as it is within our power, a true but fearful test of our sincerity? AWAKING IN HEAVEN. A FEW years since, a young man entered college with the purpose of preparing to preach the gospel. From the first day of his college life, it was manifest to all that his great object was to please God. He stood high as a scholar, and his influence as a Christian was felt throughout the institution. His teachers loved him, and indulged the most pleasing anticipations with respect to his future usefulness. But God saw fit to lay his afflicting hand upon him. Repeated attacks of bleeding at the lungs constrained him to relinquish his studies and his cherished purpose of becoming an ambassador of Christ. He submitted without a murmur, and engaged in a secular employment. For a season, his health seemed to improve; but ere long, the bleeding returned, and it was plain that he must die. With the dew of his youth upon him, he looked into the open grave without fear and without complaint. His strong faith rendered him calm, and even rejoicing." His strength failed rapidly, and the hour of his departure drew near. His friends were gathered around his bed, and received his parting counsels. He then requested them to unite with him in singing a hymn. With a clear, full voice he sung that beautiful hymn which has furnished consolation to so many wounded hearts "There is a fountain filled with blood.” When the hymn was finished, he said, "I am weary; I am going to sleep, and shall awake in heaven." He fell into a gentle slumber, and his spirit passed from earth. Who is not ready to exclaim-"Let me die the death of the righteous, let my last end be like his!" But let us remember that in order to this, we must LIVE THE LIFE OF THE RIGHTEOUS. A CONTRAST. PICTURE FIRST. "There was a sound of revelry by night."-BYRON. IN the saloons of a spacious mansion, in the fashionable part of town, was gathered, and gathering, a large company. It was a noble mansion. Wealth had THE DISHONESTY OF ROMANISM. 587 was a single person, walking slowly. Silently he ascended the rough way, and leaving the road, turn been lavished upon it, and the inventions of art for luxury and ease were grouped in tasteful array throughout its lofty rooms. The richly gemmeded aside into the more sequestered parts of the moun lamps threw a softened splendour over the carved and figured ceiling. All the various forms that the art of man could fashion from massive mahogany and stainless marble, for the ease of man, were there. Gorgeous tapestry, every heavy fold of which was studiously graceful, might put to shame the richest webs of Tyre. No footfall echoed from the soft and yielding carpet, though many on that night passed over it. tain. What would he there at this late hour? As he gazes with a look of benignity and sadness upon But he goes Jerusalem, what are his thoughts? farther, and falling on his knees, he prays. The stars come forth-those silent watchers-and still he is engaged in prayer. The chilly dew begins to moisten the leaves, and nought is heard save its faint dropping from some trembling bough. The hours pass. Clearer shine the stars in their cold brilliancy, and more heavily come down the dank dews-still that watcher prays; nought disturbs him. While the thousands of the quiet city, now hidden in the dark shadow beneath him, are slumbering, he is pouring forth the words of prayer. Higher climb the stars, and still he prays. The night wanes-all night long he prays. And not until the grey dawn ascends over the Eastern mountains does he arise from his knees and begin to go down the mountain." It is the "Son of Man."-Presbyterian Herald. New comers were still pouring in; and as the night grew dark without, the life grew high within. There were men and women of different dispositions, but all of the upper grade, whose misfortune it was to be rich, and whose pride it was to be supercilious. No publicans and sinners were there. Sorry Poverty was not invited and of course did not come, though he cast many a wistful glance to the lofty portal, as he plodded on his way. Shivering Want sighed as he involuntarily halted in the blaze of light that streamed from the windows, and his wondering fancy pictured the comfort and joy within. Let us go in. The Babel of THE DISHONESTY OF ROMANISM. voices swells, and jest and sally are bandied about IT is a melancholy fact that the most respectable with untiring industry. The hoary head of age is divines of the present day in the Church of Rome do almost cheated of its frost. The ear of beauty is not hesitate to quote passages in favour of their docflattered. The severity of matronly dignity unbends. trines, as the most decisive authorities, knowing Even the coxcomb expands his butterfly wings, secure them to be false. This sort of dishonesty taints the at least in the sunshine of his own approbation. whole religious literature of that Church. They Good elder B. rejoices to see his magnificent rooms seem to think it perfectly innocent. We make this so well filled, and fosters the gaiety with well-bred remark with pain, but we make it deliberately, Deacon C. has a ready jest for all. Miss D. being obliged to advert to one glaring instance of it in connexion with our subject. Bellarmin quotes a draws most eloquent music from the splendid piano; homily ascribed to Athanasius, in which there is a and Miss E., the best voice in the choir of a Sunday, prayer to the Virgin, and gives it as a proof that the after much solicitation, entertains the company with great champion of orthodoxy invoked the mother of a variety of sentimental and lively songs. The night Jesus; yet, when pronouncing his judgment on the different works assigned to Athanasius, he condemns wanes-the company whirl in the dance. Then comes the treatise containing this homily as a forgery, dethe feasting, and still the hilarity is "fast and flow-claring the evidence against it to be irresistible! ing." "Midnight!" sings the watchman; but still the lights flash, the tongues rattle. Dawn, and the party separate, and the clattering wheels go out in various directions to convey the tired revellers to their homes and to bed. art. PICTURE SECOND. 'And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God."-LUKE vi. 12. The dusky haze of a summer evening was gradually deepening into night. The tall spires of the temple, and its turreted roofs, and its light pinnacles, stood out with bold distinctness against the southern sky. The hum of the flowing multitude came fainter and fainter from the narrow streets, and the evening song floated from many a family group, gathered upon the flat roofs to enjoy the evening twilight. The darker shades of night had already veiled the rugged ravines, and were stealing up to the summits of the mountains. The song of the way-faring man was hushed, and the distant tinkling of bells came clear and musical up the valleys. Earth, with its multitudinous sounds, was sinking to slumber. On the way that leads from Jerusalem to Olivet Ever since Bellarmin, it has been excluded from the works of Athanasius, and condemned by the most strenuous defenders of the Church of Rome. The Benedictine editors, in 1698, classed it among the spurious works ascribed to him. They begin their preface thus:-"That this discourse is spurious, there is no learned man that does not now adjudge." They prove from the style, and other internal evidence, that it must have "been written three hundred years after the time of Athanasius. " "And yet," says Mr Tyler, "after the utter repudiation of the whole homily, as a work falsely attributed to Athanasius; after its unqualified condemnation by Bellarmin; after the Benedictine editors have declared that there was no learned man that did not adjudge it to be spurious, the forgery being self-condemned by evidence clearer than the sun; after Baronius has expressed his assurance that all learned men desirous of the truth, would agree with him in pronouncing it to be spurious-after all this, we find it quoted in evidence as the genuine work of Athanasius, in the middle of the nineteenth century, without the faintest shadow of an allusion to the combined judgment by which it has been condemned, or even any suspicion ever having been entertained of its being a forgery." (P. 170.) The author referred to is no less a personage than the Right Rev. Dr Wiseman, recently appointed by the Pope, Bishop of the Metropolis, and well known to be the most distinguished champion of Romanism in the United Kingdom, an accomplished scholar, and an eloquent writer. Could he be ignorant that he was deceiving his readers? He refers to a work as the production of Athanasius (Serm. in Annunt., tom. ii., p. 401), the irrefutable proof of whose spuriousness "is drawn out at large by the Benedictine editors in the very edition and identical volume of the works of Athanasius to which Dr Wiseman refers for his authority when he quotes the passage as genuine!"-(Dr Wiseman's Lectures, vol. ii., p. 108. London, Booker. 1836. See also Berrington and Kirk, pp. 430, 431.) There are many other instances in which Dr Wiseman has been convicted by Dr Tyler, the Rev. W. Palmer, and others, of adducing quotations in evidence which betray either the most unaccountable ignorance or the most culpable fraud.-North British Review. HARD TIMES. For CHRISTIANS have not been prevented, by the hardness of the times, from expending large sums on mere luxuries. There is not an article of luxury in common use which does not cost the Christian public more than all the contributions to every benevolent society and religious institution in the land. Christ's sake, and for the sake of perishing immortals, let not the curtailment of expenses begin with the treasury of the Lord. I do hope that, upon reflection, many even of those who are in embarrassed circumstances will be induced first to part with superfluous ornaments and furniture, and lessen the expenses of their richly spread tables, before they abstract anything from the sum which they have been accustomed to lay upon the altar of the Lord. Even in this world, none of our expenses bear reflection like those which were incurred to aid in advancing the kingdom of the Redeemer. The curse of the Almighty has fallen on our pecuniary institutions. Confusion, failure, disappointment and ruin, have been visited on those things which among men were considered the most stable. But to what should the Christian attribute this unhappy state of things? Ought he not to see the hand of God in all those matters? Jehovah is vindicating his own right, and while he punishes grasping avarice, he sends a blast on that property which has not been sanctified by the consecration of the first fruits to him.-Dr Alexander. DON'T FORGET TO PRAY. to persuade you that prayer is rather injurious than beneficial. At other times he will withdraw, and lie quiet, lest, if he should distress you with his temptation, you might be driven to the throne of grace for help. If he cannot prevail on us to be careless and stupid, he will really distress us. He will not disturb a false peace, because it is a peace of which he is the author; but if he cannot succeed in lulling us asleep, he will do all in his power to distress us. And when he is permitted to do this, and the Holy Spirit withdraws his sensible aid and consolations-when, though we cry and shout, God seems to shut out our prayers -it is by no means easy to be constant in secret duties. Indeed, it is always most difficult to attend to them when they are most necessary. But never mind, your Lord and Master is looking on. He notices, he accepts, and he will reward every struggle. Besides, in the Christian warfare, to maintain the conflict is to gain the victory. The promise is made to him that endures to the end. The object of our spiritual adversaries, then, is to prevent us from enduring to the end. If they fail of effecting this object, they are defeated. Every day in which you are preserved from going back, they sustain a defeat. And if by praying yesterday you gained strength enough to pray to-day, and if by praying to-day you gain strength to pray again to-morrow, you have cause for thankfulness. If the food which you take every day nourishes you for one day, you are satisfied. You do not expect that the food you ate yesterday will nourish you to-day. Do not complain, then, if you find it necessary to ask every day fresh supplies of spiritual nourishment, and do not think your prayers are unanswered so long as you are enabled and difficulty. Every day I see more clearly how to struggle on, even though it should be with pain great a mercy it is to be kept from open sin and from complete apostasy. If you are thus kept, be thankful for it." AN ANGEL OF MERCY. It is said of the saintly George Herbert, the quaint old English Church poet, that once, in a walk to Salisbury, to join a musical party, he saw a poor man with a poorer horse, that was fallen under his load. They were both in distress, and needed present help, which Mr Herbert perceiving, put off his canonical coat, and helped the poor man to unload, and afterward to load his horse. The poor man blessed him for it, and he blessed the poor man, and was so like the good Samaritan, that he gave him money to refresh both himself and his horse. Thus he left the poor man; and at his coming to his musical friends at Salisbury, they began to wonder that Mr George Herbert, who used to be so trim and clean, came into that company so soiled and discomposed. But he told them the occasion; and when one of the company told him "he had disparaged himself by so dirty an DR Payson, writing to a kinsman, in an important employment," his answer was, "that the thought of crisis of religious experience, remarks: what he had done would prove music to him at mid"In your present situation, and for some time tonight, and that the omission of it would have upcome, your greatest difficulty will be to maintain the braided and made discord in his conscience whendaily performance of closet duties. On your main- soever he should pass by that place; for if I be bound taining that part the fate of the whole battle will to pray for all that be in distress, I am sure that I turn. This your great adversary well knows. He am bound, so far as it is in my power, to practise knows that if he can beat you out of the closet, what I pray for; and let me tell you, I would not he shall have you in his power. You will be in the willingly pass one day of my life without comforting situation of an army cut off from supplies and re-en- a sad soul, or showing mercy; and bless God for this forcements, and be obliged either to capitulate or to occasion." O how many might have the anxious surrender at discretion. He will, therefore, leave no thoughts which infest often their midnight hours means untried to drive or draw you from the closet. changed into sweet music, if they would only be And it will be hard to maintain that post against more frequently seen with full hands and friendly him and your heart. Sometimes he will probably words in the abodes of poverty and suffering!assail you with more violence when you attempt to These are the places in which to attune one's con read and pray than at any other time; and thus try science to midnight harmonics! THE CHRISTIAN TREASURY. 589 RULE I. Advance faith. RULES ABOUT CONTENTMENT. BY THOMAS WATSON, 1653. All our disquiets do issue immediately from unbelief. It is this that raiseth the storm of discontent in the heart. O set faith a-working! —it is the property of faith to silence our doubtings, to scatter our fears, to still the heart when the passions are up. Faith works the heart to a sweet, serene composure: it is not having food and raiment, but having faith which will make us content. Faith chides down passion. When reason begins to sink, let faith swim. Quest. How doth faith work contentment? Ans. 1. Faith shows the soul, that whatever its trials are, yet they are from the hand of a Father. It is indeed a bitter cup, but, "Shall I not drink that cup which my Father hath given me to drink?" It is in love to my soul. God corrects with the same love he crowns me. God is now training me up for heaven. He carves me, to make me a polished shaft. These sufferings bring forth patience, humility, even "the peaceable fruit of righteousness." (Heb. xii. 11.) And if God can bring such sweet fruit out of a sour stock, let him graft me where he pleases. Thus faith brings the heart to holy contentment. Ans. 2. Faith sucks the honey of contentment out of the hive of the promise. Christ is the vine; the promises are the clusters of grapes that grow upon this vine; and faith presseth the sweet wine of contentment out of these spiritual clusters of the promises. I will show you but one cluster-"The Lord will give grace and glory" (Ps. lxxxiv. 11): here is enough for faith to live upon. The promise is the flower out of which faith distils the spirit and quintessence of divine contentment. In a word, faith carries up the soul, and makes it aspire after more noble and generous delights than earth affords, and to live in the world above the world. Would you lead contented lives? Live up to the height of your faith. RULE II. Labour for assurance, O let us get the interest cleared between God and our own souls! Interest is a word much in use, a pleasing word-interest in great friends, interest on money. Oh! if there be an interest worth looking after, it is an interest between God and the soul Labour to say, "My ours. God." To be without money, and without friends, and without God too (Eph. ii. 12), is sad; but he whose faith doth flourish into assurance, that can say, "I know whom I have believed," as St Paul (2 Tim. i. 12)—that man hath enough to give his heart contentment. When a man's debts are paid, and he can go abroad without fear of arrest, what contentment is this! O let your title be cleared! If God be ours, whatever we want in the creature, is infinitely made up in him. Do I want bread? I have Christ, the bread of life. Am I defiled? His blood is like the trees of the sanctuary, not only for meat but medicine. (Ezek. xlvii. 12.) If anything in the world be worth labouring for, it is to get sound evidences that God is If this be once cleared, what can come amiss? No matter what storms I meet with, so that I know where to put in for harbour. He that hath God to be his God, is so well contented with his condition, that he doth not much care whether he hath anything else. To rest in a condition where a Christian cannot say God is his God, is matter of fear; and if he can say so truly, and yet is not contented, is matter of shame. David encouraged himself in the Lord his God" (1 Sam. xxx. 6): it was sad with him-Ziklag burnt, his wives taken captive; he lost all, and had nearly lost his soldiers' hearts too, for they spake of stoning him; yet he had the ground of contentment within him, namely, an interest in God, and this was a pillar of support to his spirit. He that knows God is his, and all that is in God is for his good-if this doth not satisfy, I know nothing that will. 66 RULE III. Get a humble spirit. The humble man is the contented man. If his estate be low, his heart is lower than his estate. Therefore, be content. If his esteem in the world be low, he that is little in his own eyes, will not be much troubled to be little in the eyes of others. He hath a meaner opinion of himself than others can have of him. The humble man studies his own unworthiness; he looks upon himself as less than the least of God's mercies (Gen. xxxii. 10), and then a little will content him. He cries out, with Paul, that he is the chief of sinners (1 Tim. i. 15); therefore doth not murmur, but admire. |