from their listlessness, or to rebuke them for their spiritual presumption he is thereby furnished with abundant matter for his public ministrations. By thus classifying, and in some cases individualizing the members of his congregation, according to their spiritual character and attainments, a minister makes his prayers always new-always interesting to his people-he thus gives a realizing character to his public confessions and supplications, and teaches his audience the true nature and efficacy of prayer.

3. A third error is, that our public prayers are often too oratorical. Prayer is the lifting up of our hearts unto God; and the language of the heart is the language of simplicity. Suppose an individual in imminent danger of falling over a precipice, and that looking up, he sees the hand of a friend able to rescue him from the gulph of destruction, how unnatural and absurd would it be for him in his perilous circumstances to commence a dissertation on the fatal consequences of his fall, and on the advantages of deliverance, instead of uttering the loud and energetic cry of 'help, or I perish.' Now is not the like strange insensibility manifested by him, who, exposed to the attacks of the evil one going about continually to devour, and having no means within or about himself of protection from the assaults of this restless and destructive adversary, does nevertheless indulge in a lengthened declamation on the subject of his danger, instead of putting forth the simple and earnest petition of the publican, "God be merciful to me a sinner!' How inconsistent, then, with the character of genuine prayer, and with the models exhibited for our imitation in the Scriptures, are those long and intricate sentences, and high-sounding expressions which are sometimes heard in our public services? If the depravity and guilt of human nature thus ostentatiously declared, were truly and indeed felt as deserving of the immediate vengeance of God, the petitioners would either speak in terms of most simple, yet urgent entreaty, or be struck dumb with horror and despair. As it is, these statements are productive of no good effect. On the impenitent, who cannot believe, and who do not understand them, they leave no other impression than that of indifference or contempt; in the minds of believers they create discomfort and weariness.

The idea of prayer suggested by the word of God seems to be, that it is the address of an offending, yet penitent, child to a gracious and indulgent parent. It is the heartfelt and fervent exclamation of a contrite sinner drawing near with filial

tenderness to God as a reconciled Father in Jesus Christ. It is equally free from the influence of slavish or superstitious dread on the one hand, and from rude and presumptuous familiarity on the other. Its boldness of access to the mercyseat is chastened by reverence and godly fear. It is the voice of the spirit speaking in the flesh in the name of Jesus. To pray in the name of Christ is something far more solemn and sublime than is frequently supposed. It is to drop our own names, and to clothe ourselves with the name of our Saviour that name which is above every name, and which is all-prevailing with the Father. It is to present to the Father that glorious name, with all that it contains of righteousness and worth inexpressible, and to expect that this plea will have sure and unfailing success. The believer is united to the Son of God, and he, with his prayers, is accepted in the Beloved. This single consideration of the petitioner's union with Christ, if borne in believing remembrance, would secure to him, through the Spirit, every necessary characteristic of acceptable prayer, and obtain for him grace to help in every time of need. If all who engage in this solemn exercise, whether publicly or privately, were to address God, as being united to the person of his Son, by a lively and true faithwhat humility would mingle with their approaches to the mercyseat-what love! what fervour! what perseverance! Such prayers would indeed be a spiritual sacrifice, and would infallibly obtain a rich return of blessing from Him who is ever well-pleased with the name and work of Jesus our Saviour.

I trust, Mr. Editor, it is unnecessary to state that, in the preceding observations, I have made no personal allusions, and am altogether uninfluenced by any unkind feeling towards the ministers of the Gospel. No, I esteem them very highly in love for their works' sake; and I earnestly pray that they may prove faithful and unwearied messengers of the Lord Jesus. I am persuaded, however, that the above remarks are founded in truth, and that, if an adequate amount of time and thought were devoted to preparation for public prayer, the services of the sanctuary would be much more interesting and profitable. Congregations would be more punctual in their attendance, coming, not "to hear a sermon," (a customary form of expression,) but to worship God; and a deeper spirit of solemnity would pervade our Sabbath-day assemblies. If the same attention were paid to prayer that is given to preaching, believers would be sanctified, strengthened, comforted, and refreshed by public ministrations-the unbelieving

E

and unlearned coming into the sanctuary would be convinced, and constrained to acknowledge that God was present of a truth our churches would be bright lights in the dark and careless world around them; and multitudes, attracted by the manifestation of the Divine presence, would " come, and flow together," to build up the house, and to "shed forth the praises of the Lord."

I am, Sir, yours &

K.

THE PRESBYTERIAN,

No. I.

UPON looking over the various subjects that have been discussedin The Orthodox Presbyterian,we perceive there is one which we consider ourselves culpable in having too much neglected. Church-government seems to us, in the retrospect, not to have had the prominence to which its importance entitles it. We know not how to account for this oversight, unless it be that other matters were more pressed upon our attention. But now that the omission has been perceived, we purpose to make amends for it, by devoting a corner of our work to this subject every month. What we propose is, to submit a monthly paper to our readers on the general subjects of Presbyterianism, Church-government, or communion. These may be original papers, or selections from the works of others. At present we have two admirable treatises on our table, bearing on these subjects. The one is an Essay on the Office of the Ruling Elder, by Dr. Miller of America, a most satisfactory book, published in the last year, and which we could earnestly desire to see circulated among the Presbyterians of Ulster. The other is a pamphlet on the constitution, order, discipline, and fellowship of the Gospel-church, by the late Rev. A. Hall of London, originally published in 1769, and reprinted in 1795. We have been delighted with the sound and scriptural views of this pamphlet, and would account it an impor-tant circumstance if they were brought generally before the public. From these two works we intend to give our readers some lengthened extracts, judging that our work will be extensively useful by making its pages a vehicle of conveying to the public select parts of valuable books, which, from various causes, must remain inaccessible to a large portion of the pubfic. In these extracts we shall pursue such an order as will

be likely to make the subject intelligible to all. We commence with the following remarks from Mr. Hall's pamphlet:

"THE NATURE OF THE GOSPEL CHURCH.

"The church is a society of believing and holy persons, whom God hath called, by the gospel, out of all mankind, to the fellowship of his Son Jesus Christ.

"The following remarks may be profitable to open the sense, propriety, and emphasis of this description.

"1. The church is a society: it consists of many members, 1 Cor. xii. 12. As the body-hath many members; so also is Christ.' Chap. x. 17. 'We being many.' All these members are joined together, and constitute a society, for we being many, are one body;' and being a society, the church is, not without law to God, but under law to Christ, and under special obligations to serve one another in love.

"2. The church is a society of men. We confine the idea to them, in that particular light, we now speak of it. It is true angels are our fellow-servants; they serve our common Lord, and are children of the same family, and partakers of the same felicity, which consists in the enjoy-" ment of God; hence we are said to come to an innumerable company of angels: but their relation to Christ is not of the same kind with the church's relation to him, neither does it stand on the same foundation. They are not redeemed by his blood, nor called by his gospel, nor renewed by his Spirit, nor partakers of his covenant. These are the great and peculiar privileges of the church of the first-born.

3. The church is a society of believers; that is, of persons who have received, with an hearty assent, upon a full conviction, the word of the gospel, as a faithful report, and worthy of all acceptation. The primitive, church was a society of this kind of persons, Acts ii. 41. They that gladly received the word, were baptized, and were added to the church.' Heb. iii. 6. We are Christ's house, if we hold fast the confidence, and the rejoicing of the hope firm unto the end.'

"4. The church is a society of holy persons: hence called an holy nation, and a kingdom of saints. The church, which is the kingdom of Christ, is not of this world, which lieth in wickedness: they are called to be saints.

"5. The church of the living God is gathered, supported, and advanced, by his power and favour. It is God that calleth her.

"6. The church is gathered by means of the gospel. That very general invitation which God addresses unto men, by the works of nature, is not sufficient to form a church. The word of divine revelation must accomplish that glorious end. 1 Cor. i. 21. After that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.'

"7. By the gospel men are called to the fellowship of the Son of God, in the privileges and comforts of his mediation, and to an universal submission to him in every part of his revealed character and will.

"The church is a society called out of all mankind. How great the honour! how absolutely free the favour! worthy indeed to be had in everlasting remembrance! The church is chosen, redeemed, and called out of the world; not because of their works, but because of their God who calleth them; therefore they act in character, when they are not conformed to the world; are crucified to it in point of affection, hope, and

dependence; look not at things that are seen, which are temporal, but at the things that are not seen, which are eternal; have their conversation in heaven, where their blessed Head is; and take all the measures of their conduct from the unerring rule of his word, receiving the law at the mouth of the Lord of hosts.

"That our apprehensions of the nature of the gospel-church may be more clear and accurate, I might observe, that she is an holy-spiri tual-independent-regular-and visible society.

"The church is an holy society. She is separated from the world which is common and unclean: her faith is most holy: her manner and proceedings should bear the same genuine marks of holiness, while she is purified in obeying the truth through the Spirit, Except a man be born again, he cannot see the kingdom of God.' Inward purity is the real, and outward holiness the seen badge and characteristic of every member: without both no man shall see the Lord; and without the last no man ought to be reputed a member of the church, whose daily duty is to name the name of Jesus, and whose daily endeavour should be to depart from all iniquity. Her walls are salvation from defiling pollutions, as well as from calamitous afflictions, and threatening dangers.

"The church is a spiritual society. She is built up an habitation of God through the Spirit: her ordinances and services are spiritual. This spirituality constitutes a grand and lasting distinction between the New Testament church, and the church-state of the Jews, whose ordinances were beggarly, and their worship carnal and shadowy. Real Christians. are spiritual persons; they eat spiritual meat; they drink spiritual drink; they are blessed with spiritual blessings; they are filled with spiritual understanding; they are built up a spiritual house: and all the members of the church of the living God must be in appearance, what these blessed persons really are.

"The church is independent of all the wisdom, authority, and policy of any created head. The Lord is her Judge, the Lord is her King, the Lord is her Lawgiver. Ambition is aspiring. To curb it among the apostles, our blessed Lord gave them this particular and express charge: Be not ye called Rabbi; for one is your master, even Christ, and all ye are brethren call no man your father upon earth; for one is your Father, which is in heaven: neither be ye called master; for one is your Master, even Christ,' Matth. xxiii. 8, 9, 10: The church is not composed of members which serve divers lusts and pleasures: her model is not submitted to the caprice and humours of men: the Son has made this holy nation free, and therefore they are free indeed, and should not be the servants of men in any thing which belongs to the law of their God, any more than the servants of sin; because, it being impossible to serve God and mammon, Christ and Belial, they cannot be the former, without being the latter also. The connection of a church with a state is accidental, rather than any way necessary to her constitution and management. Her alone dependance is on her glorious Head, and on the word of his grace, which declares his favour to her, and her duty to him.

"The church is a regular and orderly society. She is not like the chaos-rudis indigestaque moles, a rude, undigested mass; without form and void: she has a most comely form, and most exact and beautiful proportions. She is not a disorderly, confused mob; but a lawful, well-ordered society. Like the earthly Jerusalem, which was a figure of the gospel-church, she is built as a city, that is compact together; and it is