shunned by every one who values sense or manhood. Other popular authors, who claim to be, par excellence, the thinkers of the age, appear bent on overturning all old foundations, without, in reality, laying any new; and gain currency for their halfviews and one-sided opinions, sometimes by grace and sometimes by grotesqueness of style, and by a certain lofty mistiness which their admirers mistake for real sublimity. The tendency of all this is to beget a taste for that which is vague or novel, and a disrelish for that which is solid and established. To walk in the old paths, is, with such authors and their friends, the height of folly; what is old must be wrong and foolish,-the only chance of safety is in what is new. In these ways, much of our popular literature predisposes the mind to look upon the Gospel, and spiritual, earnest godliness, with dislike, and becomes a mighty hindrance, instead of a mighty help, in our work of Evangelization.

Then we meet with direct and vehement opposition from the abettors of superstition on the one hand, and of infidelity on the other. The former (the abettors of superstition) dislike the unadorned simplicity of the Gospel, and labour to set up a Paganised Christianity in its stead. Forms and ceremonies, sacraments and symbols, are to take the place of faith and devotion, and religion is to be an affair of the senses, not of the heart. Taste may thus be gratified, the eye and the ear be charmed, while the life is still unaffected, and the worshipper congratulates himself on having discovered a way of harmonizing duty and inclination, of satisfying conscience without really submitting to God. The latter (the abettors of infidelity) employ consummate ingenuity and industry in labouring to undermine the foundations of the Christian faith. Books plausibly written, lectures eloquently delivered, and both skilfully adapted to the classes to whom they are addressed, are followed up by conversations in the warehouse or workshop; and, by these means, an adroit and incessant warfare is carried on, whereby many are cast down and destroyed. Much as these two forms of opposition differ from each other, they agree in this, that they have both laid aside the coarseness and heartlessness of a past age, and exhibit much refinement

and earnestness. The priest is not now irreverent, or the worshipper trifling and frivolous. Everything in the service which was formerly calculated to shock the man of taste is omitted or toned down. Devoutness of manner, beauty of form, sweetness of harmony, all combine to produce a sentimental awe, and perfectly entrance the imaginative and susceptible. Works which aim at producing scepticism do not now adopt ribaldry and abuse as their weapons. They are written in a graceful and scholarly style, express profound reverence for truth, adopt a philosophic form and manner, and sometimes even administer a severe rebuke to any assailant who uses pleasantry to expose the real weakness of their arguments. Nothing can be apparently more candid than their spirit -nothing more elevated than their tone-nothing more catholic than their sympathies. No wonder that the inexperienced and superficial are led captive by their graceful sophistry, and then refuse to listen any more to the glorious truths of the Bible. The Gospel has its enemies now, as well as in the earliest days of its history; and if, besides the difficulties which arise from the depravity of the human heart and the habits of social life, the Apostles had to encounter open and determined hostility, we have to contend with opposition no less decisive and no less gigantic, before which the agency which we have at command appears, to the eye of sense, utterly inadequate. But, blessed be God! we have the same resources as they. The Mercy Seat is still accessible; the Saviour is still gracious; the power of prayer is still undiminished; the Eternal Spirit is still waiting to endow us with strength. Let us, then, answer the challenge of our foes by betaking ourselves to prayer. Let us hasten into the presence of our Lord, and there, spreading before him our difficulties and discouragements, cry mightily for help. The example of the Apostles, in the case before us, may at once direct and encourage us. The very first thing that must strike you in this narrative is, the intense reality of their prayers. They evidently felt that they were speaking directly to God. They were as sensible of his presence as of the presence of any one of their company. They had not more distinctly heard the voice of their judges com

manding "them not to speak at all, nor teach in the name of Jesus," than they now heard His voice asking, 'Why do the heathen rage, and the people imagine vain things?" Their supplications were not formal and rhetorical, the linking together of requests which could never be inappropriate in phrases which custom had honoured; but the pouring forth of thoughts and desires with which their heart was big, in words instinct with life and power. Prayer with them was not, as perhaps too often with us, a mere meditation on wants which ought to be felt, thrown into the form of an address to One who was regarded almost as an abstraction; but it was speaking of matters which admitted of no delay, face to face with God. All was thoroughly real. The Being they addressed was a real person,-to them consciously present. The prayer they offered was a real prayer, the expres sion of feelings and desires which would not be refused utterance. Hence, there was a directness and a living interest in their petitions which even now bears us away, and seems to place us before the very Throne of God. It is true, that our circumstances are widely different from theirs. No exciting or alarming events drive us to the Mercy Seat, or make us feel that the outspread wings are our only refuge from death itself. Yet still, the habitual state of our piety ought to be such, as not to rest satisfied unless our prayers are very real, unless they bring us into immediate and conscious intercourse with God. Our great aim ought to be, to preserve that neverfailing freshness of feeling with which a child narrates to his father every new tale of interest or of anxiety,that communion of soul which does not grow more formal and distant, but more real and intimate, from the frequency with which it is enjoyed. Then should we be better prepared to face opposition in our work, and then should we more certainly behold that opposition melting away before the power of God.

Besides this reality, there is, moreover, a tone of lofty confidence in the prayer of the disciples. Theirs was not the cry of a forlorn hope, but the pleadings of men who knew their cause would triumph. With them it was not a matter of mere likelihood, of preponderant feeling, that the Gospel

was Divine; they had felt, and tasted, and handled the Word of Life, and were certain that it was from God. Equally sure were they, that, whatever help they needed in their apostolic mission would be granted; that nothing which they asked the Father in the name of Christ would be withheld. Hence they were able to approach the Throne with boldness, and there to look round on their foes with something like a glance of defiance. The tone of defiance, indeed, in such a position as that of the Apostles, had it not been sublime, must have been ridiculous, or even offensive. If God had not been with them, if His Word had not been pledged to them, nothing could have been more presumptuous and ill-timed than the look or the language of defiance when the first sighings of a storm were heard, the extent and fierceness of which they could not foresee. Had their confident words and glance resulted simply from a bold and dashing temper, or from anything like self-sufficiency and under-valuation of their assailants' strength, from ignorance of themselves or ignorance of their foes, they would have exposed themselves to deserved ridicule and scorn. But when we behold a feeble band, destitute of rank or wealth, without one patron whose name would shield them in the day of danger, yet, through their belief in the uprightness of truth and the faithfulness of God, calmly preparing to breast the gathering opposition, and pouring out a prayer in which holy trust in Divine help is scarcely more conspicuous than certainty of triumph over their foes,—we recognize the highest style of heroism, and revere the men who, out of weakness, were thus made strong.

Dear Brethren, is it not to be feared that this holy confidence is now too often wanting? Do we not sometimes look on the condition of the World, and the hostility which the Gospel encounters, with dismay, and even despondency? Do not the vastness of the work and the bitterness of the opposition paralyse, instead of stimulating, our exertions? Is not the triumph of the Gospel, to our minds, a vague and distant hope, rather than a glorious certainty? Do we not appear to forget, that the Word of the Lord shall accomplish that which He pleases, and prosper in the thing whereto he sends it? Are not our

prayers, in consequence, doubting and feeble, the decent compliance with a duty which the Scriptures recommend, rather than the boldly taking hold of a power whereby we know that we shall conquer? I think there is ground for such apprehension. I fear that the inquiry of the Saviour is even now apposite "When the Son of Man cometh, shall he find faith in the earth?" And yet, faith is the condition of success, both in preaching and in prayer. When there is any distrust of the Gospel-any lurking suspicion that it may not be equal to the conversion of the world, such unbelief at once makes itself felt, and takes from the force of the message. It produces constraint, hesitancy, a careful fencing of every statement, a timid caution in the mode of putting certain truths, a manner which awakens doubt whether the speaker is quite sure of his own position. When the Gospel is thus preached, its point is gone; difficulties are suggested, questions are raised, which divert attention from its main object, and cause scepticism rather than conviction. It is only when you can trust the Gospel in its bold, unqualified declarations, when you regard it as addressed to the conscience, rather than the intellect, and, feeling that it is so truthful that the conscience cannot escape from its representations, you use it with all the fearlessness and directness of faith, that it comes to the heart, not in word only, but in power. Moreover, if when we present prayer, we doubt the efficacy of prayer, or the possibility of the accomplishment of what we ask, there will be the same want of directness and earnestness in our addresses to God that there has been in our expostulations with men. Hesitating, distrustful supplications not only produce an injurious moral effect on our own hearts, but invite refusal from God. The believing prayer alone is "that effectual, fervent prayer which availeth much." What we need, then, if we are to meet the opposition of the world with the holy confidence, the noble defiance of the Apostles, and what we ought with all earnestness to cultivate, is, faith in the power of the Gospel, and faith in the power of prayer.

In addition to this tone of reality and confidence, there was in the prayer of this apostolic company perfect oneness of heart. They lifted up their voice to

God with one accord. In that assembly, mutual confidence and brotherly love were strong. Those who composed it were bound together by common faith, dangers, and hopes. They were all of one heart and one mind, and, in the presence of each other, knew nothing of suspicion and reserve. Hence the place where they met came to be regarded as a sacred home of love,-a calm retreat, where any of their number would be sure to find tender and affectionate sympathy under suffering, persecution, or danger. And certainly there is something which is most refreshing, something which goes at once to the heart, in the description which is here given of the welcome which Peter and John received on their escape from the Sanhedrim. Before that hostile tribunal they had been, indeed, self-possessed and collected, but their powers were all braced for conflict; their looks expressed determined courage and resistance. But, directly they are let go, and hasten, as by instinct, to their own company, there their features are instantly relaxed,—they find themselves encompassed by an element of love and brotherhood,-looks of sympathy and words of congratulation greet them on every side; and, when they have related the history of their apprehension and trial, the threats of their judges, and their own answers and deliverance, the whole assembly cau express the deep oneness of their heart only by united, thankful prayer to The Lord their Helper. And, in their prayer, they incidentally reveal to us the secret of their unity,-it was this: they were all animated by intense love to their Master, and enthusiastic desire for the triumph of his Kingdom. The suffer-. ings and death of "The Holy Child Jesus" were all voluntary on his part, and, though inflicted by cruel and wicked hands, were all included in the determinate counsel and purpose of God. That self-devotement and those sufferings they had witnessed, and, touched to the heart by a scene so sublime, and at the same time so affecting, they had sworn eternal fealty to their Lord and Saviour. With them all lower and more selfish motives were merged in this higher one," the love of Christ constraineth us." To Him they lived; for Him they were willing to die. The hatred which was manifested by the many to their beloved Master, and the Gospel of His grace,

only made them cling more closely to each other. They had one Lord, one faith, one baptism,-one great purpose in life, and hence they were one in heart. Theirs was not a union merely in name; it was a union of souls. The sorrows, the conflicts, the dangers, the successes, of one were felt to belong to all, and therefore in their united prayer they agreed-agreed in the very depths of their soul-as touching the thing they asked of The Father. Dear brethren, is it possible to conceive of anything more important than this real concert in prayer, or than the cultivation of that union of heart on which such concert depends? Would it not be " a token for good," if our churches, purged from all coldness and suspicion, all envy and ill-will, were more like this blessed company in Jerusalem, centres of meeting and of loving fellowship, where the state of society around, the labours of Christ's servants, the obstacles to success, the proofs of Divine help, might be recounted, all hearts be drawn more closely to each other by interest in a common purpose, and prayer be poured forth with one accord to the Great Source of power and life?

Would it not be a means of refreshment and strength unspeakable to the ministers of the Gospel, if they could regard Town Associations or County Unions as the Apostles did "their own company," where, with the utmost freedom, they could relate their trials, the hindrances they have met with, or the means of usefulness which they have discovered,-where, without the fear of one jealous thought, they could be quite sure of the sympathy of brethren who would rejoice in their joy and grieve in their sorrow, and where devotion to one gracious Master and one common work would call forth in their hearts that earnest, united prayer to which nothing is impossible? Oh! let this spirit of mutual confidence, of brotherly love, of joint and ardent interest in the spread of the Gospel, be more widely cherished, and then will such prayer as that of the Apostles be more frequent, churches will be refreshed, the World will be awakened,-" for there shall be showers of blessing."

And this leads me to notice, finally, the power and success of the Apostles' prayer. "When they had prayed, the place was shaken where they were assembled; and they were all filled with

the Holy Ghost, and spake the Word of God with boldness." There can be no doubt that this power in prayer arose, in great measure, from their sincerity, faith, and oneness; but even these are traceable to a still deeper source; viz., the strength and earnestness of their spiritual life. After the ascension of their Lord, they continued, for several days, at Jerusalem, in united prayer and mutual exhortation. When the day of Pentecost was fully come, they were filled with the Holy Ghost, and became new men. Their narrow, carnal views gave place to wider and more spiritual beliefs; and, as a necessary consequence, their personal religion became at once more intelligent and profound. This improved state of piety they maintained by devotion and work; they were seen going to the Temple at the hour of prayer; and they were heard speaking to the people "all the words of this life." Thus the tone of their piety was manly and vigorous, they were spiritual athletes; and, in prayer, "they had power with God and prevailed." For be it recollected, that the power of prayer does not depend upon the spasmodic vehemence of the moment, or on any degree of emotional excitement, but on the deep spiritual strength of the offerer. Just as, in natural things, the infant has not the same face as the man,—just as the man of feeble or uncultivated mind cannot achieve the same tasks as the strong or educated; so, in spiritual things, the Christian who is only a "babe in grace," or has neglected personal religion, cannot possibly command the same strength either for work or for prayer as he who, through time and culture, has "reached the measure of the stature of the fulness of Christ." Only as we live near to God every day, -only as we strengthen the habit of devotion,-only as we set our affections on things above, and become thoroughly and intensely spiritual, can we put forth unusual power in any special act of prayer. If this is so, ought we not, as ministers of the Gospel and members of churches, to lay it to heart? Have we not been expecting results from our prayers which, considering the state of our piety, we had no right to expect? And ought we not anxiously to bestir ourselves to regain that strength of which we have been shorn on the lap of worldliness or formalism? Dear Brethren, as members of this holy

confederation of Christian churches, let us diligently seek to obtain a more healthy, manly profound spiritual life, that our prayers may bring down richer and ampler blessings. Let it be our earnest desire, that our coming meetings may not only refresh our spirits, but may add to the strength and ardour of our piety, the warmth and sincerity of our brotherhood, and the fervency and success of our prayers. With such a work as we have to carry forward, we need the advantage of mutual counsel and sympathy. With

such opposition as we have to contend against, we need all the success which can be obtained by united prayer. With organisations so numerous, and results comparatively so small, we need to ask, Why is the Holy Spirit withheld? In the meetings of the next few days, may these needs be, in no small measure, supplied! May the scene in Jerusalem, which we have this evening been contemplating, be repeated in our assemblies! for, sure I am, we cannot wish for each other a loftier blessing than that our coming together may resemble the return of the Apostles to their own company, when, as "they lifted up their voice to God with one accord, the place was shaken where they were assembled; and they were all filled with the Holy Ghost, and spake the Word of God with boldness."

The Rev. J. H. WILSON, of Aberdeen, closed the service with prayer.

THE FIRST SESSION

was held on Tuesday morning, Oct. 23, in the Poultry Chapel, under the presidency of the Rev. Dr. Halley, of Manchester. About 400 Ministers and Delegates were present in the body of the chapel, and the spacious galleries were well filled with interested spectators.

The proceedings commenced with a Devotional Service. The President read the 46th Psalm, and the Rev. J. A. James and the Rev. Mr. Pearce offered prayer.

The CHAIRMAN then rose and delivered the following

INTRODUCTORY ADDRESS. MY DEAR BRETHREN,-At the opening of your Twenty-fifth Annual Meet

ing, I submitted to your attention some thoughts suggested by an occasion which seemed to require some review of the history and proceedings of the Congregational Union. Reluctantly occupying an undue proportion of your time,-always too short for the proper consideration of your various and important business, I deferred until this adjourned meeting one or two subjects on which I had then intended to say a few words. Briefly I will dismiss them, and enable you to proceed to the discussion of those very important subjects which will deserve, and, I trust, will obtain, the wise consideration and best thoughts of this General Representation of the Congregational Churches of England and Wales.

Why, it may be asked, do I call this assembly a General Representation of the Congregational Churches? I do so, because I believe it generally and fairly represents the opinions and feelings, the thoughts and purposes, of our numerous congregations. There has been, indeed, no election of members to represent, directly and personally, our several constituent churches. By such direct representation may our Assembly never be constituted! Delegates so elected would soon become invested with authority, and, whatever precaution was taken, would soon overrule the free and independent action of our people. For our purpose, which is to come, in every discussion, to a decision which will depend for its authority, not upon our vote, but upon the voice of the people -not upon our law, but upon the love of the churches-this indirect, but fair and general representation is the only centre of union at once accordant with our principles, sufficient for our business, and safe for our churches. It is, in fact, the only fair and convenient executive for the expression of opinion, which will work in harmony with those great truths for which our fathers suffered imprisonment, exile, and death, and which, I trust, their descendants will never betray, in the delusive hope of gaining closer union, better order, or more effective government.

But an assembly acting, not in delegation from the people, but in sympathy with them, can never do more than give a weighty and influential expression of general opinion. That expression will be always valuable as it may be free and unrestrained, and a fair reflection of the united churches. How can it be