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fire. You feel this through all your soul, and are glad that there is no instance of a high priest neglecting to draw nigh to God, when within the vail. But, is it not more shocking and sinful not to draw nigh to God, now that the eternal throne is the mercy-seat, and the blood of the Lamb our introduction and plea? That precious blood' is both the plea for, and the pledge of, our success in prayer. And access to God on the mercy-seat is now daily. At all times, in all places, and under all circumstances, we may come boldly to the throne of grace, to obtain mercy, and find grace to help in time of need.' Why, then, is this freedom of access so little prized, or improved? We cannot say that it is less interesting to enter our closets to commune with God, than it was to enter the holy of holies The scene is, indeed, less impressive in its external circumstances, and it makes no appeal to our senses; but, when it is duly examined, it is really more useful than all the glories of the holy of holies. The ark of the covenant was, no doubt, splendid, and the golden mercy-seat sublime, and the cherubim majestic, and the cloud of glory, crowning the whole, effulgent; but the whole were only shadows of good things to come;' whereas we have, in our closets, the 'good things' themselves. There we may behold the brightness of the Father's glory, in the face of Jesus; and see, in his person and work, the substance of all that was shadowed within the vail, and more than all that was typified throughout the temple. Our perfect and preserved BIBLE is, itself, more wonderful and glorious than the cloud of glory.' That Shechinah of the divine presence was, even when its radiance filled the temple, a dark cloud, compared with the light which is embodied in and shines from the sun of Scripture. Possessing this great and true light, we have no need to regret the loss of any thing which the ancient temple contained: for this light shows God to be all, and to be doing all, upon the throne of grace in heaven, that he was and did upon the mercy-seat on earth. If, indeed, God had become less accessible, less sympathizing, or less faithful in reference to prayer, than he was in the temple, there would be reason to regret our transfer from the temple to the closet; but as God himself is the same for ever-his heart the same in kindness-his hand the same in bounty and power-the changes of place and circumstances are of no consequence whatever. All the real value of the holy of holies, and its magnificent mercy seat, was--that there God heard

and answered prayer. But for that, and what they typified of Christ, they would have been mere gorgeous ornaments; and, as types are now useless, and the answer of prayer secured by the intercession of Christ, the closet' is preferable to the temple, if communion with God be our object. For, in the closet,' God is ALL in ALL!' When we retire to it, we meet God only: we speak to God alone.

"ALONE with God! How solemn and sublime! Such access to him has no parallel in heaven itself. It is as if all the spirits around the eternal throne were moved back to the borders of Emmanuel's land,' whenever a new spirit was about to enter; that thus its first interview might be with God alone, and its first emotions seen only by Him. Drawing nigh to God in the closet has all the secrecy, and none of the overwhelming solemnity of such an interview.

"The soul is there with God alone, as if it alone engaged all his notice. It has God wholly to itself: and may unbosom and plead as if He had no one else to attend unto at the moment.

"We could not have entered within the vail of the temple, even if we had lived when the temple was in all its glory; but, if we could have entered to pray before the mercy-seat, what would it have been compared with thus meeting, in the closet,' with nothing but God, and with God all to ourselves? Oh, why should we ever be reluctant to pray, or heartless in prayer? Secret prayer is a private interview with God, as real as that at the bush in Midian, or that on Mount Peniel, vouchsafed to Moses and Jacob. If, therefore, we would readily welcome such visits from God as the patriarchs were favoured with, and would consider even one visit to be, on his part, an act of infinite condescension, what ought we to think of the daily privilege of visiting God in secret, and being noticed, heard, and remembered by Him, for good? Do consider, in the 'closet' we are allowed to say all unto God that we could wish to say if we were praying upon the very spot where archangels adore, and redeemed spirits sing. There is no note on the harp of Gabriel more welcome to Jehovah than the cry of a penitent for mercy, or the supplication of a child for grace. God makes it even a condition of coming to Him, that we 'believe that he is the rewarder of them who diligently seek him.' Think of all the armies of heaven rolling from their harps the anthems of eternity. Are they noticed and approved? Here, then, the voice of God outspeaking the chorus of

heaven!

'Thus saith the High and Holy One, who inhabiteth eternity, unto that man will I look, and with that man will I dwell, who is of a contrite spirit, and who trembleth at my word.' Truly prayer is access to God.' He dwells with the prayerful, as he inhabits eternity;-actually, willingly, and with delight. How willingly and cheerfully, therefore, ought we to enter into our closets, and pray to the Father who seeth in secret, and rewardeth openly! Oh! had JOB known all this as clearly as we do, how would he have prized and improved such access and welcome to God! He would not have grudged the time, nor shrunk from the effort, required in drawing nigh unto God. When he exclaimed, Oh, that I knew where I might find Him, that I might come even to his seat!" he would have gladly gone any

where to find God. If His seat' had been on the loftiest and coldest summit

of Lebanon, and Lebanon quaking like Sinai, Job would have climbed it, to meet God in mercy. If His seat' had been in the depths of the most desolate wilderness, or at the uttermost parts of the sea, Job would have travelled to it willingly, to order his cause before God.' We feel sure of this: it being so consistent with the patriarch's character. Indeed, we should have readily blamed him, in the upbraiding spirit of his three friends, if he had been unwilling to go any where to find God. Well; we know where to find God.

"We have no such lengths to go;'

We know

no such questions to ask. where he waiteth to be gracious.' God is always to be found at our own HOME, when we seek him with the whole heart. More intimate communion may be found with him in the closet at home, than was found in the ancient temple, even by those who travelled from Dan and Beersheba to appear before God in Zion. They could not enter into the holy place made with hands, but had to worship afar off; for the Law made nothing perfect; but the bringing in of a better hope did, by the which we draw nigh unto God.' Well, therefore, might Paul add, Having, therefore, brethren, boldness (freedom) to enter into the Holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the vail; and having an High Priest over the house of God; let su draw near with a true heart in full assurance of faith.' Thus it is, that access' to God is a pledge of ACCEPTANCE with God. And, until this be understood and believed, neither the duty nor the

privilege of secret prayer will have much influence upon our hearts or habits. So long as we have any doubt, or feel it but a 'peradventure,' whether we shall really 'obtain mercy, and find grace,' we shall not come often nor willingly to the throne of grace. While prayer is at all regarded as hopeless work, it will continue to be heartless work."—pp. 4-12.

Many of the difficulties under which good men labour in regard to prayer, arise from obscure views of its nature and objects; and hence it is that they are often disposed to conclude that prayer is unavailing to them at the very moment in which they are examples of its hallowed efficacy. Mr. P. has accordingly shown that where there is the spirit of devotion, there must be a personal interest in the promises of the Gospel, and that all true prayer is the proof and expression of saving faith.

"In examining," says he, "the word of God on this subject, I find,

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"FIRST. That the Scriptures do not distinguish between fervent prayer and saving faith; but treat them as the same thing. Both the Old and the New Testament distinguish, and that by the broadest lines of demarkation, between faith and works-between believing and doing; but never between believing and praying. Accordingly, there are no instances, in Scripture, of any prayerful person being represented or treated as an unbeliever, or without faith. The prayer of the hypocrite and the wicked is, of course, declared to be an abomination to the Lord,' whilst they continue such: but, when the wicked man forsakes his way, and the unrighteous man his thoughts, and turns unto the Lord with supplication, he is recognized and treated as a believer, God will have mercy upon him, and our God abundantly pardon;' the very promise made to faith. Yea, whenever prayer is humble in its spirit, and holy in its object, it is regarded by God as faith, even if the suppliant be trembling' at the word of God. Isa. lxvi, 1, 2. 'A broken heart,' on account of sin, is never represented in Scripture as 'an evil heart of unbelief;' nor a 'contrite spirit,' even if only mourning, as without faith; but the promise to mourners in Zion is the very same that Christ made to his real disciples, They shall be comforted.' Even those who are only hungering and

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thirsting after righteousness (and thus, in their own apprehension, far from righteousness,' and, as some would say, 'yet in unbelief,') are not classed with unbelievers,' but blessed' by him who searcheth the heart, and assured by him that they shall be filled.'

"This is not the manner of mun, O Lord God!' Not the manner of those who make faith to consist in the belief of their own election; not the manner of those who make assurance the essence of faith; not the manner of those who treat the timid and trembling as unbelievers. It is, however, the manner of him who is both the object and the judge of faith. He recognizes and welcomes the first outgoings and yearnings of the heart towards him, as manifestations of a believing disposition, and as the first fruits of the Spirit.

"There is not, then, a moral distinction between prayer and faith; they are not different things in their nature. Why then should you distinguish them, seeing the Scriptures do not? If you have prayed with the heart, you have believed with the heart.

"SECONDLY. In farther examining the Scriptures on this subject, I find that they virtually identify fervent prayer with saving faith. Not only do they not distinguish between prayer and faith, but they represent them as the same thing in effect, and ascribe to them the same efficacy. Remember the case of the Syrophenician mother when applying to Christ, on behalf of her daughter, she said nothing about the nature of her faith, nor of its genuineness, but kept on pleading for mercy. Her pleading was her faith. Accordingly, the Saviour called it so, O woman, great is thy faith; be it unto thee even as thou wilt.' It is true that, although she said nothing about her faith, she shewed much faith, by persevering in prayer, notwithstanding many and great discouragements. And have not you done the same? If you had no real faith in Christ-no confidence in his blood--no high opinion of his gracious heart, would you, could you, have continued praying in his name? You may not have been accustomed to hear, and, therefore, not to think, that prayer is the best expression of faith in the Saviour;just as holiness is the best proof of faith in him. The fact, however, is self-evi dent the moment it is suggested. You now see, at a glance, that you would not pray at all in the name of Christ, if you had no faith at all in his name; that you would not plead his merits, nor appeal to his blood, if you had no faith in their efficacy; that you would not seek an in

terest in his salvation, if you did not believe him to be an all-sufficient Saviour. You do not pray to angels, nor to the saints in heaven, as Papists do. Why? Because you have no faith in them. And do you not see that if you had no faith in Christ, you would not pray to him either, nor in his name? The thing is self-evident.

"Consider, now, the case of the publican. There is nothing said of his faith, and he himself said nothing about it. We see nothing in his case but humble prayer. But we are told that he was justified;" and, as justification is only by faith alone, it is evident that Christ regarded the publican's prayer as faith. And it is obvious that he never would have prayed as he did for mercy, if he had not believed in the mercifulness of the God of Israel.

"Remember also the case of the thief on the cross. His application to the Saviour was by prayer: Lord, remember me when thou comest into thy kingdom.' Here, indeed, there was much faith expressed and implied; but still it was in the form of prayer, and not more than our prayers express and imply, when we make the blood of Christ all our plea for mercy and grace. And, as the praying malefactor was treated as a believing sinner, we are thus encouraged to pray, and warranted to regard humble prayer as cordial faith.

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"Remember also the case of Paul at Damascus. It was not said, Behold, he believeth; but, Behold, he prayeth ;'— evidently because praying is virtually the same as believing, or the best way of expressing faith. Accordingly, when he became an apostle and stood forth as the chief champion of the doctrine of justification by faith alone, he did not distinguish between prayer and faith; but designated as believers, all that in every place call upon the name of Jesus Christ;' and declared that whosoever shall call upon the name of the Lord shall be saved.'

"Thus it is that the Scriptures teach almost the identity of faith and prayer; and uniformly represent believers as prayerful, and the prayerful as believers. This Scriptural fact is of incalculable value, both to those who have been perplexed by the public controversies about faith, and to those who have been perplexed by their own fears and jealousies. Both classes are more numerous than

many suppose. But what a pity, and how unnecessary, that the prayerful amongst them should waste their time or their spirits in doubting and discussing the genuineness of their faith! How much better that time would be em

ployed, if devoted to secret prayer. That would bring and keep before the mind, in light and loveliness, the grand object of faith--Christ crucified; and when he is before the mind, in the brightness of his glory, and the freeness of his grace; in the love of his heart, and the omnipotence of his hand; in the allsufficiency of his sacrifice, and the authority of his example, unbelief is overpowered, and fears dispersed like clouds before the sun."--pp. 39-45.

The second volume, entitled the "Devotional Friend," is by the author of the Morning Repast. It was composed to meet an exigency which she had felt in her domestic economy, resulting from the want of some such manual, and was committed to the in the hope press that it might be successfully employed by others. The meditations are brief reflections upon select passages of Scripture, and are such as we can very cordially recommend to our readers. The corresponding hymns, which are designed to be used in connexion with the meditations, are not the most favourable specimens of poetical ardour and felicitous composition. Some of them, however, are creditable to the talents of the author, and all of them appear to breathe a devotional spirit, and to contain scriptural views of religious truth. The prayers, which occupy the concluding part of the volume, amount to 31 in number, and each embraces some specific object of desire connected with the Christian life. There are, besides these, petitions for particular occasions, and some remarks, in the close of the volume, on the seven churches of Asia, and on the seventh vial referred to in Rev. xvi. 17-21. We think that the prayers are excellent forms of devotion, and that they constitute a valuable addition to those which are already before the religious public. In presenting the work

VOL. XV. N. S. No. 86.

Sufficient unto the day is the evil thereof. Matt. vi. 34. Read ver. 24-34.

"If we would be careful to regulate our conduct by the word of God; how often would our afflictions be alleviated says, Sufficient unto the day is the evil and our burdens lightened? Scripture thereof;' instead of regarding which, we take the cares not only of future days, ders, and sink under prospective evils but, of months and years upon our shoulthat may never arrive. Our Lord has promised that he will not lay upon us more than he will enable us to bear; and if our burden be heavy, he here points out a way by which we may go easy under it. The cares of to-day are the portion allotted, we shall find them enough, and to bear them steadily, we must not overpoise them with the future. Let us survey the day's concerns, and understand what is the proper business therein, let us be diligent to fulfil our duty, and leave events which are at the Lord's disposal cheerfully and with besuing this method, we shall have order in coming confidence in his hands; purour affairs, and proportionate peace within. Perplexity, fretfulness, and care, arise commonly from burdening the mind with things beyond our controul, which we are required to trust in better hands. Scripture says, 'Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.""PP. 43, 44.

The compiler of the third little volume before us has undertaken to bring into a focus the doctrine of the New Testament on prayer, in the words of the inspired writers themselves. It is divided into three parts, Petition, Confession, Thanksgiving and Praise, with an Appendix. The editor expresses his hope "that his manual may be useful to others as well as to himself-in inducing individual scrutiny, and a comparison of the reader's practice with the precepts of Scripture, and in encouraging to diligence and fervency in this great duty, the

Q

appointed means for obtaining those supplies from God, which are essential to our advancement in the Christian life." We believe his anticipations of usefulness will not be disappointed, for he has brought together, "not the words which man's wisdom teacheth, but which the Holy Ghost teacheth." We ought to add, that the volume is beautifully printed, and must be a convenient manual for those who are confined to the sick couch.

On the Miraculous Gifts of the Primitive Churches, and Modern Pretensions to

their Exercise: a Discourse delivered at

Stepney Meeting on Lord's Day Evening,
Nov. 27, 1831. By Joseph Fletcher,

D.D. London: Westley and Davis. THERE is a kind of preventive service connected with the other duties of the Christian ministry; and we rejoice to observe the seasonable and competent manner in which many of the able and zealous Pastors of our churches have recently addressed themselves, as occasion has dictated, to the active discharge of this part of their office. By a timely and forcible statement of the truth, it may be possible to prevent much spiritual mischief, which, in the absence of a vigilant eye and skilful hand, would grow and scatter its downy but pernicious seedlings in every direction, to the great injury of the Christian community. Happy are the individuals and congregated assemblies, who are favoured with the ministration of sound scriptural arguments to aid the judgment in its exercise, and to guard the fancy from being perverted by the illusions of error.

Among the excellent Discourses that have been delivered on the subject of Miraculous Gifts, of which only a tithe has been committed to the press, that of our re

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The preacher has shown that all supernatural endowments have had this one great end: "They were all confirmations of a Divine testimony," and as such, necessarily connected with a system of Divine truth." This statement is accompanied with a sketch of the nature and uses of these miraculous gifts vouchsafed to the primitive churches, their connection with the office of the apostles, and their consequent discontinuance after the expiration of that authority, of which they were most undeniable credentials.

The fallacy of modern pretensions to miraculous powers is argued on several grounds, each of

which merits attention. To our mind the most conclusive are:the want of adequate evidence; and the spirit and tendency of modern pretensions.

We must be allowed to furnish our readers with one extract on the subject of interpretation, which will at once show the enlightened sentiments and eloquent diction of the writer:

"Whether the subject of the unknown utterance was 'a revelation, or a psalm, or a doctrine;' whether it was a prophetic announcement, or a devout effusion of prayer and praise, or an exhortation or teaching, the interpretation that followed

was required to be an exact and accurate version. The term employed is disWhenever the tinct and unequivocal. sacred writers give instances of interpretation, they invariably employ it in this sense. Thus the term Messiah is, being interpreted the Christ;' - Cephas is, by interpretation, a stone,' John i. 39, 53; "The pool of Siloam, which is, by interpretation, Sent,' John ix. 7. The Apostle Paul, explaining the name of