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our wisdom to help each other and to strengthen each other's hands; more especially as we see the day approaching.

In such a spirit, then, let this Manual of Devotion be put forth, and in such a spirit let it be read; for when the conscience is not restrained by anything from without, it is the more needful to have some very plain and unequivocal rule by which this monitor may be measured and regulated from within, especially in the great business of prayer. Some record is therefore necessary to this end; and that record should be of such a catholic spirit that it might be used, amongst any of "the little flock,” as a question-book, out of which they might answer when catechised before the judgment-seat of Christ, as touching their hopes and fears, their joys and griefs, when in the days of their flesh they looked up and cried unto Him as their Saviour.

Let the sin of a licentious liberty of conscience rest upon whom it may, it is the part of wisdom and charity to strive to lead the community back to a tenderness of conscience, especially in the high privilege of prayer and intercession, ere things become so bad as to give an excuse and furnish a pretext for masters of assemblies again to interpose the authority of their office, fixing nails and goads where words of wisdom, comfort, peace, have gone forth only as the low sound of the grinding on the nether millstone of an empty heart.

A Manual of Devotion, or a Normal Rule for Prayer, may be objected to as intrusive and presumptuous; but when we take the Psalms for this rule, and work by them on our own minds and spirits, there can be no more lawful way of communicating our "experiences" to another.

Since it is GOD the Holy Ghost which convinceth us of sin, and since GOD hath declared himself a jealous GOD, it may be questioned whether a more fruitful source of corruption could have been devised than the Roman sacrament of confession. It is indeed the betrayal of the secrets of the prison-house, which sin against the Holy Ghost bringeth its own reward alike on people as on priest.

Neither the piety nor the wit of man shall be able to surpass the Book of Common Prayer of the United Church of England and Ireland. In the confession, devotion, the adoration, the supplications, the thanksgiving and praise of a people and nation, the voice therein is one, and that voice breathes nothing but what is scriptural: general, in the terms used, but peculiar and heart-searching in their application.

In putting forth the Book of Common Prayer as a public act, the Church has acted wisely as a mother towards her children in the house of her Lord: but in putting forth her children into the world, she would not be wise were she to attempt to keep them in leading-strings. She may exhort them not to rebel against her, nor to desert her as she groweth old. "Quit you like men in understanding, but belie not your birth, parentage, and educa

tion. Be children in malice." Peradventure this little effort may show that her discipline is not that of a drill-sergeant, nor her pedagogues (children's guides) untaught in the school of Christ.

There is as much need for a record of prayer as there is for being able to give an answer when asked of the reason for our hope in Jesus as the Christ of GOD. Is it not absolutely necessary the people should be aware who it is to whom the officiating (priest pro tanto) minister is about to address himself, when supplicating for himself and his people, before they can, without distraction of mind, be prepared to give in an hearty " Amen ?”

Prayer, like light and air, must be common to all, but it must also be peculiar; and our hearts when in prayer must be like the windows and doors, and even chinks in our houses, admitting light and air for each one in the house. Now, although no private person hath any right to prescribe for another as to the form or position of the windows in his neighbour's house, so long as they do neither overlook nor afford an opportunity to peer into their concerns, yet the reader is (as courteously as may be) asked to look through this window now opened to him, and say whether he doth not see the Sun of Righteousness rise through the mist, not mysteriously though majestically as the King of kings, yet with healing on his beams. And though the Eastern aspect bring his light too clearly to allow of longer slumber, let him not shift his quarters, but let him rather woo the awakening power of that light whilst yet it is day, for the night cometh when no man can work. Jesus Christ is still the same yesterday, to-day, and for ever. If the light of His truth offend, it is because therein we are made to see ourselves; it cannot be in Him that we find the offence.

Seeing, then, that He changeth not, should not we wish to be changed, ere that day come when the decree shall go forth, "He that is unjust let him be unjust still; and he which is filthy let him be filthy still?" (Rev. xxii. 11.) Let his Word work in us the great change, by the effectual operation of the Holy Ghost: let us lay down our arms and no longer resist Him (this resistance is a fearful power in the natural man); then with this change of mind will come a change of cares.

He that would behold the light of Jesu's face in joy must not now shrink from exposure to the light of his truth.

"By mercy and truth iniquity is purged; and by the fear of the Lord men depart from evil." (Prov. xvi. 6.)

It is proposed to publish these in Numbers, having one or more Psalms in each Number, and Ten Psalms to form One Volume.

THE PSALMS,

ΤΟ

ΠΝΕΥΜΑ-ΠΟΔΟ-ΜΕΤΡΟΝ

OF OUR WALK.

66 BRETHREN, I COUNT NOT MYSELF TO HAVE APPREHENDED: BUT THIS ONE THING I DO, FORGETTING THOSE THINGS WHICH ARE BEHIND, AND REACHING FORTH UNTO THOSE THINGS WHICH ARE BEFORE,

I PRESS TOWARD THE MARK FOR THE PRIZE OF THE

HIGH CALLING OF GOD IN CHRIST JESUS."
(PHILIP. III. 13, 14.)

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