tages; so heavenly-minded; so willing to be poor, if so be they might " make many rich;" so willing to appear poor, when they actually are poor; so willing to labour for nothing, if requisite; so entirely "holy men of God;" as they were in former ages, especially in the first age of Christianity, and in times of persecution. We live in a peaceful age and nation; we are too apt to forget, that the world is as much adverse to genuine Christianity as ever; we go down on the ground of good-tempered worldly people,—perhaps with an honest meaning; we will not disgust them by singularities; we conform as far as we can without direct sin; we think to win them by this means. But, if men of the world see that we copy them in their manners, apparel, furniture, table, and in the appearance of our families, as far as we can afford; and, alas! that sometimes we even expect them to supply the deficiencies thus occasioned; they at once conclude that there is nothing to prevent our acting as they do more entirely, except our inferiority in affluence. And not only are the minister and his family despised, but the gospel itself is on that account treated with disregard.

Until they, who preach the doctrine of the cross, appear evidently "crucified to the world and the "world to them;" until they are manifestly free from all plans of enriching themselves and their families; or attempting to appear like their superiors, in style and manner of living; until simplicity, frugality, self-denial, enlarged beneficence according to their ability, and a willingness to labour, "to spend and be spent," without recom

VOL. IX.

pense from men, be the prominent feature in their character; they have no reason to expect that usefulness, with which such men as have been mentioned were favoured. If "all seek their own, "and not the things of Jesus Christ;" and an easy and comfortable situation, a good emolument, a place where refined and elegant society may be enjoyed; are preferred to a field of far larger and more promising usefulness, without these appendages; if few seem willing to " open a door for "nought;" in vain do we inquire, why we are not useful in proportion to the holy, self-denied, disinterested servants of God our Saviour in former days. The answer is obvious.

10. The comparative omission of supplication, or intercession, in our family and social worship; and perhaps in our secret worship; may be considered as one reason of our being less favoured with success than others have been. I have for a long course of years observed this lamentable deficiency, as it always has appeared to me. In family and social worship; and even when a number of ministers are met together; the prayers offered, commonly, in a very great proportion, are confined to their own concerns, and that of each other, and their families, and little enlargement is admitted, respecting the general concerns of Christianity, at home and abroad. Perhaps their own insulated sphere is mentioned; but there is little intercession for a blessing on the souls of their brethren and fellow-labourers; and for the sending forth of labourers; and for the grand concerns of Christianity throughout the world. Now, if we do not constantly and frequently pray for a blessing

on others; what reason have we to think that they thus pray for us? and, for want of the prayers of many, the blessing not being granted, cannot " abound in many thanksgivings unto God." The strong predilection of numbers for short prayers is one cause of this; for a short prayer, however much is expressed in each clause, cannot enter into particulars, about different churches and persons; according to what the apostle spake of as his own practice; or about ministers and missionaries; about all the different things connected with usefulness. If, in a social meeting of three hours, one were fairly spent in prayer, and enlarged, particular, intercession; the cause would not be injured, though we had three quarters of an hour less for conversation. Hence many plans are formed, to agree in praying for some great object once a week, or once a month; which in fact ought to be prayed for, at least, every day of our lives. If, among our neighbours and hearers we omit, or but slightly touch on this part of prayer, when we bow our knees with them; how can we expect that they will enlarge in intercession for us, and for a blessing on our labours, and on the souls and labours of our brethren; when our generality seems to intimate that it is no needful, or even desirable? Nay, in our families, if we seldom enlarge in prayers for usefulness in behalf of ourselves and others; and for the common cause of Christianity in the world; we either neglect to teach our children and domestics an important part of their duty; or our example counteracts our instructions.-Let family worship be fixed at a certain hour, and that time invaria

bly adhered to; then the difference between ten minutes and half an hour will not in ordinary cases derange family affairs; for all was previously planned, in expectation that this half hour would be so employed. Till a more general "pouring "out of the Spirit of grace and of supplications," in these respects be vouchsafed, I am decidedly of opinion that no remarkable pouring out of the Holy Spirit, to give primitive success to our labours, can reasonably be expected. It was when the disciples were of one accord in prayer and supplication, that the Holy Spirit was at first poured out upon them.-In respect of private supplication, every one must ask his own conscience, how far his slackness, formality, or generality, constitutes a neglect of the proper means of obtaining the blessing; or how far, " Ye have not, because ye ask not," is applicable to his case.

11. Our Lord says of some evil spirits, “This "kind goeth not out, save by prayer and fasting." How far the neglect of days, set apart for fasting, and prayer for a success on our labours; especially when little good seems done; may be considered as a reason of our inadequate success, may justly be inquired. It certainly seems to have been a frequent practice of those who were most honoured with usefulness; both privately, and with others of their fellow labourers; and at some times with their congregations. But how far the latter is practicable or expedient, at present, I

shall not determine.

12. A neglect of impressing on those, to whom we are made useful, the duty of helping us with their example, and instructions in their families,

and constant prayers for us, personally, and for a blessing on our labours; daily, but especially, on the Lord's day, before they come to the place of worship, and after the services are over; may be considered as one reason why our success is not more abundant. We should address them to this effect: Now that God has called you by his grace to the knowledge of the gospel, you are bound to be our helpers with your prayers, that we may live holily and preach faithfully; and that the Spirit of God may be poured out to succeed our labours, in the conversion also of your children and domestics, relations and neighbours; and you must strengthen our hands by your example, and your best endeavours, in your family and circle. We were without helpers; but God has converted you that you may help us. Your prayers are as much a means of converting your neighbours, as our preaching is : and you owe this to us, as the instruments of your salvation; and still more to the Lord Jesus, as the author of salvation. Indeed how can you shew the sincerity of your love to him and to your neighbours, unless you zealously attend to this most important duty? Do not say, 'We are unworthy: we can hardly pray for ourselves:' for all are unworthy; and none can be accepted, save as they present their intercessions through an all-worthy Intercessor; and nothing gives so much life in praying for ourselves, as endeavouring to pour out our prayers for others also.

13. Finally, it may be questioned, whether the inattention to the worship in the public congregation, often (undesignedly perhaps) countenanced by the minister, is not one grand hindrance to our