that at least many of the so-called fathers, and even the most eminent among them, would readily admit their force, however otherwise disposed to exalt their own authority, will appear from what we have further to add as well as the fact, that if in any respect they differed from it, they would not on that account refuse the interchange of Christian communion and charity. Thus Bingham, (v. 1. p. 101) when describing the general principles of early times, observes: "dioceses were but limits of convenience, for the preservation of order in times of peace; but the faith was a more universal thing; and when war was made upon that, then the whole world was but one diocese, and the whole church but one flock; every pastor thought himself obliged to feed his great Master's sheep according to his power, whatever part of the world they were scattered in". "for though there were many pastors, yet they had but one flock to feed:" the universality residing in the flock only, "unum tamen gregem-et oves universas," (Cyprian's Epist. quoted by Bingham) a just vindication of even unlicensed preachers, (called of God only,) from the charge so often brought-of intruding on the ground of others, when from error in faith, laxity of morals, or lassitude of effort, the flock has lost all of Christianity but the name.

We discover indeed, from the actions and expressed opinions of many of the most eminent men of the early church, that however we may judge of many of the regulations and changes which they thought proper to make in the laws and customs by which the community of Christians under them was governed; yet that we can scarcely fail to respect their motives, and can easily discern that the conclusions it has been of late the fashion to draw from them, would by none be sooner repudiated than by themselves. It is true, as already observed, that when they believed the essence of the faith to be attacked, certain officers of other districts judged themselves authorized by the extraordinary circumstances of the case, to interfere and labour beyond the limits of their own sphere; but this could occur but rarely, and at all other times each community exercised as of right, the practice of self-government; the rules of which if others did not adopt, they were not on that account subjected to any estrangement, or pronounced involved in heresy or error. "Thus Gregory Naziansen observes of St. Basil, that among other good services which he did for the church of Cæsarea-one was the composing of forms of prayer-the church of Neo Cæsarea in Portus-had a liturgy peculiar to themselves - Chrysostom's liturgy differed from these-the Ambrosian form differed from the Roman, and the Roman from others. The Africans had peculiar forms of their own. The like observation may be made upon the creeds used in divers churches. There was but one rule of faith, as Tertullian calls it, and that fixed and unalterable as to the substance, throughout the whole church. Yet there were different ways of expressing it, as appears from the several forms still extant, which differ something from one another. Some churches kept Saturday a fast, and others a festival; nay sometimes in the same church men were divided in their practice, and one part dined on that day whilst another fasted. In these points, (and some that are specified were of high disciplinary and even doctrinal importance,) "Cyprian's opinion and practice differed from others of his fellow bishops; but yet he assumed no power of censuring those that acted differently from what he did, nor separated from their communion upon it; but left every one to give an account of his own practice to God, the Judge of all: (neminem judicantes, aut a jure communionis aliquem, si diversum senserit, amoventes.) Bingham, ch. 6. passim.

As we may on some future occasion be able to enter upon an enquiry, for the purpose of elucidating the nature and duties of the officers of the church in the times of the apostles; and the gradual absorption of the rights of the community by the officers set over them: a fate that in different ages of the world has befallen both the civil and ecclesiastical body-it must suffice for

the present to have shown, that whilst a governor is greater in rank and power than any single member or considerable party, he is yet inferior to them as a whole: that his station is a delegated one, derived from and responsible to them: a circumstance which, however, does not therefore lessen it, since he comprises in himself the force of the society, from whom as well as for whom he alone exists, as they from God.

Nor let it be objected that the plea here put forward for the superior right of the people, savours too much of the spirit of democracy, and cannot be safely trusted to the multitude, from the danger of abuse-an abuse indeed under which it fell, and which led to the disgraceful scenes recorded, as taking place in the church in the election of its officers: the voters on each side not only being guilty of the most outrageous revilings-but even deciding contested elections by fighting with clubs. This was when the world had burst into the church, and when, in consequence of the doctrine of baptismal regeneration, the creed of every member consisted in believing what the church believed and practising whatever the heart desired. Both priest and people were sunk in sin and spiritual ignorance, and their contention for the faith was merely fighting for a party. But let the church consist of believers only; well instructed in the faith, and living in its spirit, and all danger from the principles here developed will be visionary. The people will again feel that the cause is their own, as it is the cause of God: talents will be developed, now hid in obscurity: all will be willing to work, as there will be work for all many shall run to and fro, knowledge shall be increased, and righteousness shall cover the earth as the waters cover the great deep.

POLPERRO.

SELF-POSSESSION IN THE PULPIT.

"MY DEAR FRIEND,

Addressed to a Young Preacher.

LETTER II.

I now resume the subject of my former, in regard specially to the obstructions to self-possession in pulpit duties. Physical health, as I have before remarked, is of vast importance in its bearings on, and in its sympathies, with the mind, and must not, on any account be overlooked. Ease, comfort, spiritual energy, and important developments in the labours of the sanctuary, are mainly dependent on correct and sanctified habits. The vessels of the sanctuary should be free from all defilement. The minister in holy things, should divest himself of every habit and thing obstructive to the acceptability of his ministry. Evil habits and self-indul gence on the part of the minister, have, in numerous instances, proved a strong barrier to the reception of divine truth from his lips. I shall notice one or two only of these-by the fatuous indulgence in which, many a pulpit-giant has been slain; and what is still worse, in all human probability-souls have perished, for whom Christ died, through a secret refusal of those "slaves of habit," to cast aside the easily beseting sin.

1. In the first instance, I would "warn you to beware of the slavery of the pipe; or if enslaved by it, to make haste and delay not, until you have made a clear escape from this snare of the evil one. Your health, happiness, usefulness in the churches, and self-possession in your ministerial labours, are dependent on your firmness, self-denial, and indomitable resolution in this matter. I should not have referred to this point, were I not assured of its increasing baneful influence amongst those who have given themselves up to the work

of the ministry. In passing, I may remark to you, that, perhaps, it is not generally known, that the essential oil of the tobacco plant, is one of the strongest vegetable poisons; and that no animal can resist its mortal effects.

2. I beseech you to avoid strong drinks. The subject of total-abstinence from these, is now become so well understood, and its reasons so ably explained and powerfully advocated, that it requires no recommendation from my pen in addition to that which has been so powerfully said and ably written, to recommend it to your judgment and adoption.

It would have been well for the great Wesleyan family, if all those who have been so anxiously zealous to bear the name of Wesley, had been as anxious to follow his precept and taken water as their usual drink. He asked, "Do you drink water ?"" and why not?" Begin, and that to-day! says this wise master-builder of Christian morals. What a multitude of ministers have fallen from their steadfastness and usefulness, through an indulgence in strong drinks: the catalogue is black and horrifying. Some few have been saved as by fire. But alas! how many a once burning and shining light, has set under a darksome cloud!

3. A third obstruction to self-possession is, the absence of self-denial. Thus its attainment becomes an important help to needful self-possession: the essentials of which are so emphatically expressed in the language of our Lord." If any man will come after me, let him deny himself, and take up his cross daily." Luke ix. 23. As his minister, you will have to submit to whatever afflictions or privations he may lay upon you, or to any suffering that may befal you in his service. If you do it willingly, well-if not, still you will have to bear it. For as certainly as the morning light breaks on your newly awakened vision, so certainly will the cross daily present itself, to be taken up by you. Take it up therefore cheerfully, and as a good and faithful minister of Jesus Christ, bear it manfully; however grievous it may be; murmur not either in doing or suffering the will of God. Receive suffering as the gift of God, and labour to profit thereby setting the Lord always before you-knowing that his eye is continually fixed upon you, and on your work and labour of love in his vineyard. Self-denial is not so hard a duty as some suppose. It consists "in habitually subduing or keeping under our evil desires and passions-and even refraining from some lawful enjoyments, at times, for the good of others." It is a victory achieved, through grace, over corrupt nature. Fasting, as a religious practice, has been deplorably wanting amongst the Methodists in general. They have, says Mr. Wesley, "been continually frightened by the silly outcry of the Antinomians."

Since writing the above, I have incidentally met with a letter from Mr. Wesley to one of his preachers in Ireland, written a short time before his death. "You have great reason, (he says,) to praise God for his late glorious work at and near Newry; and I make no doubt but it will continue, yea, and increase, if the subjects of it continue humbly and closely with God. Exhort all our brethren steadily to wait upon God in the appointed means of fasting and prayer; the former of which has been almost universally neglected by the Methodists, both in England and Ireland. But it is a true remark of Kempis-The more thou deniest thyself, the more thou wilt grow in grace.'

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4. Frequently and impartially examine your motives and aims. If, when you find your spirits discomposed; if, when you walk in darkness and have no light, you can with sincerity appeal to the omnipresent Head of the Church, that all other considerations are absorbed in the intense desire of enlarging the bounds of his empire, you may yet exercise a steady confidence in Him, and enjoy his peace which passeth understanding.

5. Cultivate a deeper and a more comprehensive acquaintance with the word of God. Every day commit some portions of it to memory. Become

as far as possible a living concordance.* That knowledge which results from increasing familiarity with the sacred writings, must be of incalculable importance to self-possession in preaching. Here is an inexhaustible treasure, to which you may apply in all your times of difficulty and need.

Interest your own soul in all the truths you deliver to others. A wise and good preacher does not act a part before the people: he speaks to them from the abundance of his heart, on subjects he knows to be infinitely interesting. The more solicitous you are to feel and enjoy the doctrines of your ministry in your studies, the greater liberty and comfort will be yours when you draw nigh to God with those to whom you have to administer the words of life.

In my next, I hope to address to your attention-some hints on the great importance of prayer, and some other aids to the acquirement of that selfpossession, so desirable to the Christian minister.

*It has been affirmed of that eminently holy man, and most successful preacher, Thomas Walsh, who was raised up by God in the early days of Methodism, to preach the glorious Gospel of his Son, that he was in reality, a complete "living Concordance:" the divine word dwelling richly in him. He made the word of life his one-his favourite study and delight, till he could work no longer. This was the way in which he sought for wisdom to win souls, and by which his profiting so remarkably appeared to all who heard him. So great was his self-possession, as to enable him to pursue his train of thought in the composition of his sermons, whilst walking through the crowded streets of the great metropolis; and often "to pursue his studies, when several persons have been engaged in talk, or otherwise employed round about him: still pursuing his work, as though retired in his closet!" The degree of perfection to which he arrived in his acquaintance with the letter of Scripture, was really surprising. His retentive memory supplied him as with a constant Concordance; so that from Genesis to the Revelations, he could turn to any remarkable passage-whether historical, doctrinal, or preceptive.

ON PRAYER.

THE expression in the Hebrews, translated "Let us come boldly to the throne of grace," is literally, 'Let us come speaking freely.' This wonderful permission simplifies prayer, without at all lowering its character or spirit. It relieves the mind from confusion and fear, by confining it to its own immediate wants, and by allowing the utterance of them in its own spontaneous words. It neither forbids the use of forms, nor renders them binding; but leaves us perfectly free to adopt either our own expressions or those of others, as we feel inclined at the time. And then it confronts us so personally with God, that we cannot imagine we are praying at all (whatever we may be uttering), unless we are consciously and purposely speaking unto God.

This view of prayer is not so vividly present to our minds as it deserves to be. We do well, therefore, to rid ourselves of all artificial and conventional notions of prayer, and to come fairly and fully to the point. It is speakiug freely unto God. Have you then any thing to say unto God?' This is the point. You both desire and hope to spend eternity, in telling him how much you owe to his love and mercy by Christ Jesus: and, have you nothing to say now? You are quite sure that, if you were in heaven, you would at any time quit the company of patriarchs, prophets, apostles, martyrs, even the company of your own family, if you were invited to go up to the eternal throne, to speak freely with God and the Lamb. You would not, for worlds, neglect or decline a single opportunity of speaking "face to face unto God there. Well, have you nothing to say unto

Him here? He will listen to prayer now, as readily as to praise then. And you cannot, surely think, that He will admit you to praise there, if you dislike prayer here.

Let me persuade you to take this simple view of prayer; as retiring to speak unto God, at God's special invitation. In this light prayerlessness assumes a very odious aspect, and a very ominous character. How awfully it sounds to say, 'There is a man who actually refuses to speak to God!' How ill it looks to be seen trying how to avoid all opportunities of speaking unto God! You would not treat the king thus, were he to invite you to an interview at the throne, or in the royal closet. You would not expect the king to repeat his invitations, if you had refused even but once. Indeed, there is hardly any man you would refuse to speak to. True, there is a mighty difference between speaking to man, and speaking to God. The difference is, however, all in favour of the latter for if it be more solemn, it is also infinitely more honourable and useful. Nothing you could say to the wisest and best of men would procure the pardon of your sins, or a title to heaven, or an interest in the Saviour. Were you, indeed, to speak about your eternal salvation to a pious and judicious man, his counsel would be of great use, because he would sum it up by encouraging you to pray unto God: and by assuring you that God encourages you to do so now.

Perhaps you rather dislike this repetition of the expression, speaking unto God.' I have said, that it simplifies prayer without lessening its majesty or its solemnity; and you feel that, if I be not playing the hypocrite, I am even penetrated with the simple majesty of the idea. Yes; and it has a hold on you, in spite of any objection you feel to it. It will haunt you, even if you try to shake it off to-night, when the hour of prayer comes. Should you then force yourself into bed without prayer, you will be forced to say to yourself, 'I am one who refuseth to speak to God.' And if you try to compromise the matter by muttering some vague words or heartless petitions, you will almost hear your conscience cry, This is not speaking to God.' Mark and remember my words, and see if the hint do not haunt you.

Here, then, is another good reason for leading you back to the origin of prayer, and into the simplicity of its native character. You have heard finer and grander names given to it; but they did not fix you, you could either forget them or get over them, both when you neglected prayer altogether, and when you hurried through it. In fact, 'great swelling words' about devotion become plausible excuses for neglecting it. They betray us into the pretence, that we are incapable of praying aright yet: but God's call, Come, speaking freely, to the throne of grace,' unmasks all this feigned humility, by throwing us upon the searching and startling question, What! have I nothing to say to God?' This is a point not to be got over by either the strength or the stratagem which vaults over or evades the current forms of the claims of devotion. Try. Nothing to say unto God!' although through eternity I expect all my happiness from adoring and serving him? Nothing to say! although I have sinned against him, and thus incurred the curse of his law? Nothing to say! although I know_not_the moment my soul may be required of me? Nothing to say! although, whilst I am spared here, I am entirely dependent upon him for every thing? There it is! you cannot get over this; and it will not be put down.

Oh! if you would ascend to the sublimities of devotion, begin by simply speaking to God. This is the first step on the Bethel ladder of communion with God and the Lamb; and the highest step of that ladder is just speaking freely,' as to a father or a friend; for all the real grandeur of devotion is in the single fact, that God is its object, the Lamb its medium, and the Spirit its guide. What we need, therefore, in order to conquer our reluctance, and win our love to prayer, is, just to be fully sensible, that we have to speak unto God, and that God will listen complacently while we do so. REV. R. PHILIP.