there is complete identity. For example, as creatures, we are alike dependent; as intelligent and rational, we are subjects of the same moral government; as descendants of Adam, we inherit common degeneracy; we are in the same condemnation, and alike exposed to the penalty due to transgression. Moral evil in some has attained, it is true, to a more luxuriant and fearful growth; but its root is found in every heart. The Scripture is very explicit on this subject: "There is no difference, for all have sinned, and come short of the glory of God; we all had our conversation in times past in the lusts of the flesh and of the mind; and were by nature the children of wrath, even as others." It is well, therefore, that we should look to the rock whence we were hewn, and to the hole of the pit whence we were digged. In the primitive churches were members (as there are now in churches planted amongst the brethren) who, prior to their conversion, had been addicted to the vilest practices, and who had perpetrated the most atrocious crimes. To the Corinthian believers Paul had to say, "Such were some of you;" to the Christians at Rome, "Ye were the slaves of sin;" in Galatia, "Ye were in bondage to the elements of the world;" at Colosse, "Ye were alienated and enemies by wicked works ;" but it is needless to enumerate, for the truth has no exception. Whatever excellence may have been exhibited in the character, the spirit, or the course of apostles, martyrs, evangelists, and confessors-whatever intelligence, purity, zeal, kindness, or self-sacrifice they were all raised, by the omnipotent hand of mercy, from the dark, undistinguished, and degraded mass of fallen humanity. Not one in the church below-not one in the church above-the companion of angels-the associate of seraphim-brother of the Son of God-who had any higher origin than that of the children of wrath: "Who maketh thee to differ?" am I, or what is my father's house?" Consider,

"Who

II. The distinction conferred. It is no vain, meretricious, evanescent honour, such as that with which man may invest his fellow-some external decoration, empty title, or official appointment. It is the honour that cometh from God. As to its NATURE, it is radical and essential. It is not an advancement merely of position, but of character; not reformation, but renewal; not the trimming

of the branches, but an entire change in the root. The heart is more clear-the spirit is renewed within. It is gracious -not of merit or of debt, but of mercy -of love here, sovereign and everlasting; and yet it is perfectly righteous. There is in its bestowment no unjust partiality, no violation of order, no compromise of right, no violation of law. No wrong is done to any creature; and in it the full-orbed glory of the Creator is made more manifest than in any of his acts known to us besides. It is vindicated, and its real character is rendered apparent, by the development of practical holiness. It is immutable. Every other distinction must fail-all human glory must wane; but this is imperishable: "He that doeth the will of God, abideth for ever." For the present we know it is imperfectly recognized; to possess it is to incur reproach and to pass into the shade; but the day will come when we shall be acknowledged by an assembled universe: "Then shall the righteous shine forth as the sun, in the kingdom of my Father." And what enhances inexpressibly our joy in the thought of it is, that, though personal, it is not solitary nor exclusive: "God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come we might show the exceeding riches of his grace, in his kindness towards us through Christ Jesus." "Who hath made us to differ?" The distinction itself proclaims that the AUTHOR of it must be Divine. Salvation is of God. He alone can create, and here is a new and a higher creation. It is his prerogative alone to renew, and this is a renovation of all things; a transition from darkness to light-a resurrection from death unto life. The MEANS of this distinction correspond with its Divine origin-simple, adapted, though, in man's esteem, insignificant and inadequate. The word of truth is the instrument of the change in all its parts, applied by the power that spake a world from naught: "God, who commandeth the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." The word of truth, we repeat, is the instrument of the wondrous transformation, refinement, and elevation of the spirit; but for the

full accomplishment of the design, the entire agencies of Providence act in combination-angels and men, life and death, all work together, under the direction of Him who, intent on the realization of his purpose, will suffer nothing to be defeated, nothing to fail. But there is, in the question of the Apostle, the recognition of

III. Implied obligation.-"Who maketh thee to differ from another? and what hast thou that thou didst not receive?"

Distinction involves obligation; privilege supposes responsibility. Hence the frequent appeal in the New Testament to the sense of Christian honour: "Adorn the doctrine; "Walk worthy of God, who hath called you into his kingdom and glory."

Deportment becoming such dignity is expected: "I beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love." The honours of the world, baseless, unsubstantial, and uncertain, need to be kept up by inflation, and pomp, and distance. They are supported with a certain degree of pride. The distinction, real and abiding, which God confers, can be maintained only in the spirit of the truest humility. The grace of God excludes boasting; it humbles just in the degree that it elevates. It prepares us to regard the gifts of our brethren without envy, and to count their honour our own. It renders us patient amidst the inequalities of time, by the prospect of eternity; and it teaches us to look on the most abandoned and impure with compassion, unmingled with contempt. We might have stood in the felon's place, as he may yet stand in our own. He has not more offended against the justice of man, than we have offended against the justice of God; and we may yet live to exhibit the power of Divine grace in a manner more impressive and beautiful than we have yet seen. The last may be first; the brand still burning may yet be withdrawn, and become a luminary of an order brighter and more lovely than has been known since the primitive age.

This distinction imposes sacred obligation in relation to the past. Where the leader of a host would inspire his troops with the spirit of valour, and incite them to deeds of heroism, which shall surpass all their former achievements, he unfurls the banner that has floated on many a previous conflict, he recounts the victories of the past, and pronounces in their hearing the

names of the illustrious dead. Soldiers of the Cross! we are engaged in no sanguinary warfare. Our leader and commander is the Prince of Peace. We are inspired by no wild and reckless enthusiasm; but our position is one that demands the sublimest courage, the strongest faith, the most ardent zeal. We follow "those who, through faith and patience, inherit the promises." We inherit the patrimony accumulated by the toil, the conflicts, the tears, the prayers of the faithful, for nearly six thousand years. We are the successors of those whose names are registered in heaven, and "of whom the world was not worthy." The banner we have received has passed over scenes upon which angels have lingered; the hand of God marked its on ward course. In its progress nations have been shaken, the limits of empires changed, races have migrated, the order of nature has been a hundred times interrupted, and confessors have stood forth, exposed to scorn, imprisonment, exile, or resisting unto blood. Under such circumstances that banner has come down; shall it be folded as a relic, or displayed in warfare still, and evermore remain? The torch of the Gospel, waved on high in the long night of superstition, borne onward in the ages of persecution, agitated and yet nourished by the tempest, is put into our hands. For what purpose? In the calm, the freedom, the security, the repose secured to us, shall we forget the ancient struggle, and lose sight of its design? Shall we suffer that flower, once so pure and redolent of heaven, to dwindle, to become pale, and then to expire? Heirs of such possessions! shall we transmit nothing to the future but faint traditions of the past? Instead of the bright and glowing torch, shall we pass into the hands of our successors nothing but the quenched and smoking brand? Heirs of the kingdom! remember the "elders who obtained a good report," and consider that they, without us, will not be made perfect!

The distinction of grace imposes obligations in reference to the present. "Who maketh thee to differ?" and "What hast thou that thou didst not receive?" Freely we have received. We had no personal claim, our natural desert was rather that of perdition, endless and absolute. What have we received?-light, where those around are sitting in darkness; pardon, amidst the condemned; healing balm, in the region and shadow of death. How did we obtain the gift? By some extra

ordinary and direct revelation? In the visions of the night, or by some mysterious visitant from the invisible world? No; but by the instrumentality of One who had himself obtained mercy, and with the express understanding that we should make known to others the glad tidings of salvation: "Freely ye have received.' Give out as freely. The blood of the atonement has lost nothing of its efficacy. The might of the Spirit is not restrained. We are made "stewards of the manifold

grace of God." We are put in trust with the Gospel. We are made debtors to the whole world. Oh! brethren, we are very prone to forget what the world is; we meet here in our sequestered, quiet sanctuary, far from agitation and strife without, and we imagine, sometimes, in the peaceful retreat, that all around are as secure and happy as ourselves. For one day, at least, the profane, licentious, embruted mass, were brought to light. You saw in them your contemporaries,the class who will stand with you at the great assize, or rather, that portion of our race for whose instruction the church now living is more immediately responsible. Reckless, fierce, indecent, were they. Oh, dear fellow Christians! how strong, then, are their claims to our earnest, prompt, continuous, and prayerful compassion!

The distinction of grace implies obligation in relation to the future. God hath called us to eternal glory-to honour, glory, and immortality. We must forget the things which are behind, and "press forward to the mark of the prize of our high calling in Christ Jesus." We must advance, ascend. Each to-morrow must find us farther than to-day. We must seek more grace; necessity is upon us-the necessity of expanding affection and desire--the necessity of a divine and spiritual growth. But to whom are we speaking? Are you all, indeed, so distinguished? Nay, do you all even desire to be so renewed and sanctified? Nothing seems to have excited more astonishment in the conduct of the wretched criminals than their illusive expectation of escape, their artful evasions, and the reluctance to make distinct and full confession. Remember, how strong is the instinctive love of life. In their reservation was their last hope of reprieve. But what is the illusion, the insensibility, the perverseness, of the sinner? He, too, is condemned-he is in bonds-and the hour of doom is about to strike. To him, however, is made the offer of pardon and

eternal life, on the simple condition of its believing reception. To confession and trust in the Redeemer is promised amnesty, liberation, more-adoption into the family of God, a portion with his children in the celestial inheritance. The invitation is pressed, only to be refused; the offer is made, to be rejected. Why? Because the transgressor is too proud to receive salvation simply as a gift. The procession is formed the door is ready to be opened-the ministers of vengeance wait the fatal signal. Oh! sinner, wilt thou yield? Wilt thou abandon thy refuge of lies? Wilt thou be saved?

God of grace! it is not sufficient that all things are ready; crown thy work of mercy; incline the heart to accept thy gifts, and make the sinner "willing in the day of thy power." J. W.

THE ADVANTAGES OF SOCIAL PRAYER. By Rev. John Kelly, Liverpool.

FULLY to enumerate such advantages were to write a volume. We must, however, confine our remarks to a few of the most obvious and important:

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1. And first, we may consider for a moment its influence on personal piety. Whatever has a tendency to strengthen us in our resistance to the world-whatever imparts a realising impression of spiritual things-whatever enlarges our heart, and makes us feel a warmer interest in the welfare of our fellowchristians, is a manifest advantage. It is a valuable source of improvement, in the best sense of the term. And such is the influence of the social prayer-meeting -an influence peculiar to itself, and in a degree distinct from that of any other public service. The ordinance of preaching serves a purpose which nothing else can accomplish. It instructs. It warns. is favourable to thoughtfulness. To a large number it is the principal, and, indeed, the only means of aiding them in obtaining accurate views of divine things. It is, in short, essential to the edification and increase of the Church. Nothing can compensate for the want of it. Still it contemplates a specific end— the communication of knowledge, and, by means of it, the production of appropriate impressions on the conscience, and the creation of holy principles in the heart. The object of the social prayermeeting is somewhat different, but hardly less important to our advance in grace. It is almost exclusively worship-devo

tion-giving suitable expression to those affections and desires which the preaching of the gospel creates and matures. To the latter we largely owe whatever can rectify our mistakes, enlarge our views of divine truth, and stimulate us in our progress heavenward. To the former we are indebted for the opportunity of turning to practical account, in acts of devotion, the attainments we have thus secured. And occurring, as these devotional engagements do, amidst the business of life, they supply a powerful counteractive to the worldliness by which we are constantly assailed. They arouse us to resist it, and awaken us to a holy jealousy of ourselves, on which our defence and safety very much depends.

Nor should it be forgotten, that such exercises of devotion exert a peculiar influence in giving distinctness and reality to spiritual things. There is a material difference between the mental conception and practical apprehension of divine truth. However close the connexion may be between the two, still they are different things, and within certain limits may be said to be differently acquired. It is from instruction that the former, but mainly by meditation and prayer that the latter, is obtained. In reading, or in attendance on the preaching of the gospel, our understanding first comes into contact with the truth, and we slowly collect the views which we ultimately entertain. It is, however, only as that truth becomes the subject of continuous and devout thought, that it puts forth a practical power over us. What we gain in the sanctuary, and from other sources of information, becomes productive of benefit to us in our closets, and subordinately through similar acts of devotion. The truth which is not prayed over, is never likely to be clearly apprehended or powerfully felt. The habit of investigating truth, and of scrutinizing its relations, is necessary to accuracy of conception. Meditation and prayer, however, can alone impart to the truth thus conceived, that reality and practical influence on which its value to us mainly depends. No doubt it is chiefly in our own retirements that this advantage is gained; yet the social prayer-meeting is not without its use. Though in a less degree, its practical influence upon us is similar. It brings our minds more closely in contact with known truth-gives reality to our conceptions, and educes from them that saving influence so essential to the development of character and the mainte

nance of principle. Truth without devotion is vain speculation; devotion without truth is mischievous superstition. We may thus learn how necessary devotional engagements are to the legitimate effects of saving truth.

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And further, the social prayer-meeting contributes to the increase of brotherly love. Though not the only, it is one of the principal public means of realising the communion of the saints. The sanctuary services of the Lord's day possess a promiscuous character. They are intended as much for the instruction and conversion of sinners, as for the edification of believers. We do not feel in these exercises that there is a suitable exhibition of our spiritual relation to the brethren. We are in them associated, as much with those who need the first elements of truth, as with those who are mature in knowledge, and are living under its saving power. The prayer-meeting operates to a good degree as a means of separation between these classes of hearers. cures selection. They only, for the most part, are drawn to such exercises whose minds are under a serious influence; and the successive prayers offered, almost unavoidably, bring with them the recognition of the spiritual relation of those thus engaged. They come to know each other. Their hearts are enlarged, and they experience, far more practically than by any other means, the fellowship of spiritual minds. Their oneness of judgment and affection is elicited. Their common relation to the Saviour, and their mutual connection, are felt to be a blessed reality. A class of feelings and affections thus find exercise and gather strength, which bind them closer to each other and to the whole family of God.

That such are the results of these meetings, may safely be left to the decision of all who have ever in a right state of mind engaged in them. They can testify how often their spirits have been refreshed amidst the anxieties of life, and their minds fortified to resist its temptations, by this social engagement-what a relief it has afforded them in the wearying contest with various forms of worldliness -how vividly and impressively it has brought divine truth before their minds; and how it has stirred their affections towards their brethren, and qualified them to taste the sweets of that spiritual union which faith and love produce. These are matters of personal experience, and Christians must be too sensible of the

benefit hence accruing to their entire character, lightly to esteem so important a means of improvement. These effects are necessary to the completeness of their Christian graces as a whole. They are not only important in themselves considered, but they are still more so, when it is remembered that they affect all the elements of character, to a greater or less degree. The taint of worldliness deteriorates every thing spiritual, and whatever protects from this evil conserves all graces and principles alike. Thus, too, practical apprehensions of saving truth operate beneficially on our entire spiritual nature. There is not a principle and disposition which is not brought under its influence, and we, therefore, never can become, as Christians, what we ought to be, if this important means of grace be wilfully neglected. It will leave us defective and enfeebled, and incapable of attaining that full consistency and maturity of character which ought to be our aim, as it is essential to our assurance and peace.

2. Again, the bearing of the social prayer meeting on the success of the public ministry, is obvious and important. The ministry is successful, it will be conceded, only when believers are advancing in spirituality and devotedness

are

soundly instructed, and warned, and encouraged in the cultivation of Christian grace, and when sinners are converted to God. It is our acknowledged belief, that to the production of these results, the operation of the Spirit is indispensablethat without the rich communication of his saving grace, neither of these ends can be attained-saints will not be edified, and sinners will not be saved. Reflect, for a moment, how much is involved in success-how much is necessary, in order to it. The mind of the preacher needs to be wisely directed to such portions of the word as are suited to the condition of those for whose souls he watches-to be assisted in exhibiting that truth, so as to meet their case-to be brought and kept under such a sanctifying influence, as shall impart genuine affection, sympathy, and earnestness to the delivery of his message-and to be preserved in the habitual attitude of devout dependence on the Divine blessing. And, on the other hand, the minds of those who hear the gospel need to be under a power which shall fix their attention on the truth preached -shall keep their prejudices and carnality in check-and shall dispose them to an unreserved submission to the Divine

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will. All this the Holy Spirit can effect, and He alone can do it. If He withhold his grace, preaching is in vain, and hearing is in vain. Nor have we yet to learn how that grace is obtained. comes in answer to prayer. We have no reason to expect it but by earnest and united supplication. This is a first principle with us-a matter of settled conviction. Without a diligent attendance on social prayer, we have no scriptural warrant to anticipate a blessing.

I am not overlooking private prayer. This, no doubt, is of chief importance. It is in the closet that our earnest desires for spiritual blessings will first find expression. When we are cold and undevout there, the social meeting will hardly obtain much attention; nor, should we even be present, are our prayers likely to avail. We place the duty of private prayer first, and press its performance, convinced as we are that there the spirit of grace and supplication must be cherished, which shall prepare us for united prayer, and make the exercise earnest and successful. When the closet is forsaken, and private prayer restrained, we have no faith in any excitement which may be got up in connection with social prayer. We believe that it will terminate only in delusion and disappointment. Still, next to our devotional engagements in retirement, we look to united social prayer as the means of securing the blessing we need. We have faith in it as a divine appointment; and where it is despised and neglected, we can have no ground for expecting any large success to attend the preaching of the gospel. If we do not honour God by the devout recognition of Him as the source of all saving blessing, He will not honour us in the bestowment of that blessing. In this case, if the ministry appears feeble -if we are not fed and nourished in divine things-if our souls are consciously pining and if sinners are not converted to God, the blame rests with us. We have not sought, and we have not obtained. The remedy is obvious. It behoves us to be humbled for the past. We must strive to have our minds affected on account of our sin, and we must penitently acknowledge our neglect. This is the first step towards a better state of things. Without penitence and humility, we shall never rightly desire nor seek the blessing we require. Coming unto God, however, in this spirit, unitedly abasing ourselves before Him-exercising a lively faith in our great High Priest, and in the pro