uniting in prayer, in obedience to the command " pray one for another," is sealed with as sure warrant of success as that of assembling in bodily presence; while it is less liable to hindrance from human infirmity-more productive of earnest importunity-more expansive-and more attainable.

The principle upon which this depends may be traced to the same source as that already stated. The responsibility of action is thrown upon each individual in this case, as the responsibility of judgment is in the former. Hence a judicious selection of associates, upon the sincerity of whose expressed intention confidence may be placed, secures, humanly speaking, a reality of agreement and of spiritual union, which is rarely to be attained in the choicest assembly of Christians. The distressing variations of thought, and distractions of mind, that human infirmity so constantly produces in assemblies for prayer, where every heart must necessarily be led along the line of one and the same expressed statement, have no place when the mode of bringing before the throne of grace the desire for one and the same object is left to the feeling of each: and we may dare to hope that, upon such occasions, he that searcheth the hearts," (as he declares with reference to this very point, Rom. viii. 26, 27,) hears the chorus of supplication, tuned more perfectly in heart-harmony, according to the subject-melody carefully prepared by the previous concurrent and deliberate consent of the whole.

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For the same reason, a union in separation, so to speak, is productive of importunity. The supplicant is not allowed to remain in the condition of one who only says amen to the uttered petition. The natural indolence of our hearts is apt to take advantage of the impetus given by a crowd, to allow ourselves to be carried onward to the throne of grace, rather than to put forth the energies of our souls in personal efforts. But a sincere man, having stated an honest intention to

bring a certain subject before God in private prayer, honestly endeavours to fulfil that intention. He is thereby aroused to individual efforts; he has not the temptation to think that others around him are carrying him on, whether he flag in his walk or not; he is sensible that, unless he pray at the appointed season, it is as if he had been absent from a particular assembly of Christians; and because absent, therefore in no wise a partaker in their worship. This leads him to strive personally to attain a prayerful state of mind upon each occasion of appointed spiritual union; and who can ever honestly strive thus without feeling the blessed effect of his striving; and without being led to increased importunity in supplication?

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Such an application of the promises to agreement in prayer is also more expansive, for it makes no limitations of number necessary any two may thus unite, though they be placed at the opposite ends of the earth: and it is more attainable, because it requires no adaptation of circumstances suitable to the convenience of all parties.

Let it, however, be distinctly understood that such private spiritual union must always be in due subordination to the plain duty of public prayer, for which it can never be placed as a substitute. As an accessory it is invaluable; it carries out in private the impulse sought to be obtained in our public services. If we were to depend upon our public services alone, we should be living like the whales, which do but take a breath at intervals; and not like men who require the continual inhaling of the air of heaven. The Church may be said to give to her members a public lesson concerning prayer, which she requires them to go forth and learn in private; and every mutual agreement amongst some to bring their supplications to the throne of grace, for the same object, at the same time, so as to acquire the confidence of assured union, is a brotherly means of helping each other in learn

ing the Church's lesson more perfectly. Those who profit most by such assistance, will always be found to be those who, at the same time, are "not forsaking the assembling of themselves together."

It has been upon the foundation of this principle that the Wonston Private-Prayer Unión has been formed; and the result has been a degree of success which calls for enlarged gratitude to the Giver of every good gift-the Author and Finisher of every blessing, in its means and in its end. Το this, as to a spiritual instrumentality, may be attributed that measure of success of which you have heard some of the details. The construction of the machinery is this: the minister engaged the interest of some of his Christian friends (to whom he could lay open freely his ministerial and personal wants) in behalf of himself and his flock; calling forth from them the expression of a present serious intention, to bring those wants before the throne of grace in private prayer, at least once a month, on the morning of the first Sunday in the month, if enabled so to do; if not, as soon after as circumstances permitted. To the wants of himself and of his parish, each member of the union agrees to add earnest supplication for the whole of the members, not individually, but as a body. The members need not necessarily know each other, except where circumstances make such knowledge desirable. This seems the wisest plan; as, in some cases, personal infirmity might lead one member to take a low estimate of the spiritual state of some other; and so the confidence as to the prayerfulness of the whole might be weakened. It is enough that each member, being personally interested in the minister, who may be called the centre of the union, confides in his judgment for the selection of the other members, as persons really prayerful in spirit, and similarly interested with themselves. This is a sufficient warrant for the exercise of a brotherly love in prayer for each

other. In return for this kind and Christian exercise of brotherly love, the minister expresses, on his part, a present serious intention, to bring each of the members before the throne of grace, as far as he is able, and as his knowledge of their circumstances permits. No Christian can be thus engaged without finding his love for the brethren increased, and his interest concerning them deepened; and thus an enlargement of Christian union is produced, manifestly realiz ing the promise, "to him that hath shall be given, and he shall have more abundance."

To engage the consciences of a number of Christians in such a work requires very tender management. The bondage of a distinct pledge in the form of a promise will prove too heavy for many of the children of God: the link of union, therefore, is attached to each in such a manner as leaves a perfect freedom from such bondage. The expression of a present serious intention is all that is required, which operates upon an honest Christian in a more prevailing way than any bond of promise; while it leaves room for the contingences of unavoidable hindrances, without wounding the conscience. Such a link has been found practically to effect its purpose, as could be testified by each of the 178 members who now form the Wonston Private- Prayer Union: and the result of much earnest enquiry amongst them individually proves, that the blessing gathered in the work to the soul of each, in answer to the prayers of the whole, leaves no risk that the appointed occasions should be carelessly neglected: but, on the contrary, ensures the substantial fulfilment of the serious intention, originally expressed on joining the Union.

Why should not each and every one of you, my beloved brethren, construct a similar machinery, adapted to his own ministry? Each of you have those ties which draw forth the personal affections of the heart; and amongst your kindred and special friends, each must surely be able to number some

at least (more or less in number) who have received that Holy Spirit that helpeth their infirmities, and teaches them what they should pray for as they ought. If each one of you were to appeal to these affections, and tie them up into the knot of a Private-Prayer Union, what a power of grace might be expected to be poured forth on your ministrations! what real revivals of religion might be anticipated in your parishes! what enlargement of Christian love in the whole Church! "They that turn many to righteousness shall shine as the stars in heaven." The turning of many to righteousness can only be by God's blessing on the means employed: by the simple yet blessed means now suggested, not only may many be turned to righteousness, but many may also, in some sort, be afforded a share in the instrumentality, and therefore in the blessing. If each of you were to form such a Union of spiritual helpers by prayer, the heart full of faith might look by anticipation upon the arc of the glorified heavens in the coming consummation, and trace out each Union as a separate constellation of bright stars, the figure of which shall be characterized by the name of the minister, whose watchmen before the throne of grace they were when upon earth.

In commending you, and your great work, with sympathizing affection to the blessing of God, I earnestly entreat that when you are remembering in prayer the ministers of Christ's church, you will occasionally plead for me, as for one greatly needing the special mercy of God, and greatly valuing the kindness which prompts to prayer for me. I feel that our short but interesting intercourse has stored up remembrances in my heart which will find their expression in prayer for you; and it is this feeling which justifies me to myself in asking for yours in return.

I remain,

Your affectionate brother in Christ.