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share in the semi-divine honour that was paid to the saints. Adoration of angels and saint-worship are but different forms of the same idolatrous tendency.

PARAPHRASE OF THE LORD'S PRAYER.*

ABBA, FATHER; Thou Author, Preserver, Support of my being, life, hopes, and happiness; who hast brought me into this world, Thy work; and redeemed me by Thy only-begotten Son, through Thy Holy Spirit, to an eternal inheritance in heaven: I acknowledge Thy authority, and Thy affection, with reverence and gratitude: I own Thy paternal power and tenderness, and approach Thy presence with the sentiments of a son; with fear, and love, and joy. Thus emboldened, I raise my thoughts from earth to heaven; I look up to that celestial seat, where Thou hast dwelt from eternity, enthroned in majesty above all height, and clothed with light which no eye can bear to behold. But, though Thy glory is unsearchable, and I cannot see Thee as Thou art; yet so much, at least, I can discern of Thee by Thy image, expressed in Thy word, and reflected from Thy works, that Thou art great, and just, and holy. Thou wilt be sanctified in them that come nigh Thee. Thou requirest truth in the hearts of Thy worshippers; and that the lips which presume to utter Thy hallowed Name be free both from impurity and fraud. May the number be multiplied, without measure, of such as present this incense to Thy name, and a pure offering: and O that my voice also might be heard among those who thus adore Thee! But, alas! we have been enemies to our God, rebels to Thy rightful sway: we have followed the dictates of pride and passion; have been seduced by the tempter, led astray by our own corrupt mind, or by the wiles of others; and Thy world hath lain under the power of the evil one. How long, O Lord, Holy and True? The time will surely come, (let it come speedily!) when Thy just dominion shall be universally acknowledged, in every region, by every heart; when Thou shalt reign unrivalled in all Thy works, and the usurped authority of that apostate spirit, which divides and deforms Thy kingdom, be utterly destroyed for ever. In heaven, Thy will is the inviolable law; myriads of ministers encircle Thy throne, who cease not day and night to serve Thee, with uninterrupted praises and unerring obedience. O that such fidelity were found on earth! that the sons of men did even now resemble that celestial society to which they hope

* From the Sermons of the Rev. Samuel Ogden, D.D., vol. i., pp. 121 et seq.— Dr. Ogden was born in Manchester, in the year 1716, became Woodwardian Professor in the University of Cambridge, and died in the year 1778. His sermons, in two volumes, are but little known, though full of valuable thoughts, expressed in terse and forcible language. The Paraphrase is given at the close of a small volume recently published at the Conference Office, which we commend to our readers : "Our Father: or, Thoughts, Expository and Practical, on the Prayer which Christ taught His Disciples. By a Christian Pastor. London: J. Mason."

hereafter to be united; were animated with the like holy, ardent zeal; and could give themselves to God with the same entire devotion! We are blind and vain; but Thou art wise and good. Wise, therefore, in Thy wisdom, secure under Thy care, great and happy in humility and subjection, we have no wishes but in Thee. Our whole desire and glory is to be, to do, to suffer whatever Thou art pleased to appoint. During our passage through this perishable state, we trust, and know, that Thou, who gavest us life, wilt give us also all such things as are necessary for its support: and we ask no more. But, O! leave us not destitute of that bread which cometh down from heaven. Let our souls be nourished by Thy word and ordinances; that we may grow in grace, and be made partakers of a life which will never end. Wealth, fame, and power be freely theirs to whose lot they fall; let our riches be reposited in heaven: the object of our. ambition is the light of Thy countenance, even the approbation and applause of God. What have I said? Ah, me! can I hope to be justified, when I am judged? dare I trust to that fiery trial? will my life, or will my heart, endure the inspection of Thy pure eye? But there is mercy with Thee. Let me appeal from the severity of Thy justice, and lay hold on this anchor of my hopes. Pity, where Thou canst not approve; and pardon that which must offend. Then shall my life bear testimony to my thankful heart; and that gratitude, which extends not to Thee, shall overflow on men. How just is it, I

that I should show to them that mercy which I ask and want! bless Thee for Thy goodness, and I feel the constraint of love; and do now, from the bottom of my heart, naked before Thy presence, from which no thought is hid, most freely forgive all those who by word or deed, knowingly or ignorantly, have offended or injured me. I relinquish all my claims to vengeance: I bury from this moment, for ever in oblivion, all offences, and the very remembrance of resentment; and do most ardently desire that the sense of Thy Divine and boundless love may kindle in my breast a flame of thankfulness to Thee, which no time can quench; and an affection to men, which no provocation, no wrongs, can conquer. May this principle of love live in my heart, and direct and animate my actions! I am willing it should be called forth and cultivated by exercise and discipline; and whatever trials or sufferings Thy wisdom sees fit for this happy end, I cheerfully embrace them. Show me no hurtful indulgence. I decline no danger for Thy glory, for the good of men, for the improvement of my virtue. Yet, remember that I am but dust. Be Thou near me in those perilous moments. Let not the storms of trouble and trial overwhelm me. Strengthen my failing faith. When I sink, stretch forth Thy hand. I rely on Thy providence and grace; that Thou wilt deliver me from danger, or support me under it. Save me from sin, from the great enemy of souls, and from eternal misery.

These, Lord, are the requests which my heart pours out unto Thee. But Thou seest the wants which it doth not know; Thou hearest the desires it cannot utter. Give us what is good, though we ask it not; and mercifully deny, when we pray for evil.

My soul falls down with the lowest reverence before Thy throne, adding its little homage to the profound adorations and triumphant hallelujahs of the whole host of heaven, and all Thy saints on earth. Power and honour be to Thee, dominion and glory, infinite and everlasting, my Lord, my Father, and my God!

“SPECIAL SERVICES,”

VIEWED IN THEIR RELATION TO THE TRUE AND PERMANENT PROSPERITY OF THE WORK OF God.*

Is the employment of these means the "more excellent way "of diffusing and establishing scriptural Christianity?

The character of the services in question is fitly expressed in the designation by which they are commonly known. That they are "special," (being held for a week or fortnight, once in the year,) is a main objection, if it involves the inadequacy and inefficacy of the ordinary services; all of which should be special,-filled and pervaded with the Spirit of faith and power.

This subject requires to be handled delicately; since, in attempting to do good, we may possibly do harm. It is, therefore, frankly and at once admitted, that considerable and extensive benefits have been conferred on very many by means of special services. It were an unmitigated evil to

* The correspondent to whom we owe this paper expresses a fear that many "are making annual special services their chief dependence for the prosperity of our work, thereby impairing the general and continuous action of the church, and weakening the sense of personal responsibility." If this is the case, it is high time to give a note of warning. Against such an abuse all will be ready to protest; though on the antecedent question a diversity of judgment may be expected, and it would be worse than unwise to lay down a universal rule. In asking that an article on this subject may be carefully weighed, we are not to be held as pronouncing a judgment. One thing, at least, is beyond dispute: "It is good to be zealously affected ALWAYS in a good thing." Trumpet-voices are appealing to Christians for daily, hourly exertion; and this, both public and private,-the latter to supplement the former, the former to re-animate the latter. Concerts of prayer will mightily prompt to individual effort. Above all, we need the dews of heaven, the oft-recurring showers, yea, the “floods upon the dry ground." If the solecism may be admitted, we want every service to be special. In order to this, let God alone be magnified. Let us abhor the thought of limiting His gracious power. Let us put away carnality and childishness. (1 Cor. iii. 1-7.) After the example of Mr. Wesley, let us be willing to bear the reproach of Christ, but not the reproach of ignorant and foolish men. The day has gone by for allowing prominence to any whose zeal is not guided by sound wisdom and discretion, or whose native impetuosity has not yet been chastened by reverence for things Divine, and deep, tender, pitying charity for ruined souls. The current accounts from America are fraught with instruction. It is hopeful for the spread and permanence of the revival on that continent, that it is marked, on the part of those who conduct the crowded meetings, by lowliness, solemnity, and the hallowing fear of the Lord.-EDITORS,

disparage their efficiency, or shake the confidence which many repose in them, if we could not point to more effective methods of carrying forward the cause of spiritual religion, and to a much safer basis for the confidence and expectations of those who "pray for the peace of Jerusalem." That it is better to seek an extraordinary stimulus, than to lead the dreamy, dronish life which seems to threaten some congregations and churches, must be confessed by all who love God, and yearn for the revival of His work. Better be borne along by a fitful gale, than altogether becalmed and motionless. But we are not reduced to this alternative. Let not the advocates of special efforts think us wanting in the true revivalist spirit, if we venture to challenge their belief of the supreme excellency of such means, and to contend that they should be superseded by that which we conceive to be far better. Is it not possible for us, notwithstanding secular entanglements and some ecclesiastical difficulties, to return to that normal, vigorous, spiritual state which distinguished the first Methodists?—a state in which all holy exercises, whether of prayer or preaching, shall be signalized by refreshing from the presence of the Lord.

It may be allowed us, perhaps, to offer a few miscellaneous questions :1. Do not certain "special services" tend to lessen reverence for religion and the house of God, and for God Himself?-This sentiment must be held by every intelligent Christian to be an essential element of true, heartfelt devotion. If we would successfully combat the puerile, lifeless formalities of Puseyism and Popery, it must be, not by rushing into the opposite extreme, but by displaying, in all decorum and propriety of behaviour, our deep sense of the veneration which is due to God, while we "worship Him in spirit," and pour out our souls before Him in prayer. That some of the services under review are conducted with much reverent consistency, we are happy to record; but that in others there is a disorderliness, a habit of confusion, tending to break down the sacred respect due to God's ordinances, is too patent to be denied or concealed.

2. Do not these services limit the Holy Spirit of God, and affect the purity of our faith? We do not forget that God is ever powerful and present to bless in the day of His people's willingness; and that, as He bears with us in our times of indifference and sloth, He so far condescends to our infirmities as to smile upon and reward even our paroxysms of zeal. Nevertheless, we cannot suppose that we honour the Lord by this method of action, or that we have any right to expect a specially gracious visitation from God during one week of the year which we may arbitrarily select. Let us look at the case: After many months of inaction and torpor, during which the signs of spiritual life and zeal have been few and feeble, arrangements are made to give a week to special services, for the re-kindling of the embers of our own piety, and for the salvation of others. A time is fixed; a Minister of zeal and popular gifts is engaged to preach; and the people are instructed to believe for the accomplishment of "signs and wonders." The promoters of the plan give out that "now it is to be-this is the set time: We have invited Mr. A. to come; and we always have a powerful

time when he is here. Now, friends, have faith-look up!" We do not wish to satirize, much less to caricature, the zealous doings of good men ; but we ask them to consider, what rational and scriptural foundation is there on which to build just now their sanguine and excessive hopes? Might not God, pointing to the months of their dreamy inaction, say, “I called, and ye refused; I have stretched out My hand, and no man regarded?" It is not an intelligent zeal which thus sets God a time; it is not a scriptural faith which is restrained to some particular week, and service, and man. Among the untaught, it is surprising to what an extent faith is linked with these special seasons of zeal and labour, and oftentimes with the presence of a select Preacher. Cannot we teach these people better things? Ought we not to instruct them to believe and live for the baptisms of heavenly influence all the year round? Is it not time to insist that their "faith should not stand in the wisdom of men, but in the power of God?"

3. Is there no danger of confining the expectations of the people, and enfeebling the arm of private and independent zeal ?—If the dulness of the intervening months becomes oppressive, and the want of success is painfully manifest, the ready and consoling thought is that the time of special services will soon come round, when all will be quickened and revived together. And, on the part of some, there seems to be little thought of "shaking themselves from the dust"-little disposition to plead with God immediately, and to apprehend by faith His readiness to bless now. But why wait for any particular season, since all times are alike to God, and “the prayer of faith" is quite as effective in the long mornings of June as in the dark evenings of January?—And here, perhaps, we may diverge so far as to point out what we conceive to be a practical evil in our day; namely, the tendency to fix the arena of spiritual conflict within the limits of the chapel and vestry, and to depend, all but exclusively, upon collective supplication and effort, for the advancement of Christ's saving work. There is much of pulpit, and platform, and prayer-meeting labour; but not enough of personal, private endeavour at home, and in the walks of life. We summon the foe within our own enclosure, as though we could hope to overcome only when our forces are marshalled, or as though the all-conquering energy of our God could he displayed only in the house dedicated to His worship. "The field is the world:" and, though we assign the primary place and power to the sacred functions of the pulpit, and the holy wrestlings of the church, yet we hold that these must be supported by individual zeal in the bosom of the family, and in the social gatherings of friends, and in the marts of merchandise. The battle of spiritual religion must be fought IN DETAIL, at least to a large extent, between father and son, mother and daughter, brother and sister. "A man's foes shall be they of his own household." We may build up ecclesiastical systems by collective labours; but, for the diffusion of scriptural holiness, we must exemplify in action the idea of the venerable Wesley, that Christianity "spreads from one to another." We conclude, then, that everything which confines the faith

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