1 habits of that Church, they freely admitted, and in some cases expressly enjoined, the continuance of this duty. Thus, in the Westminster Confession of Faith, mention is made of" solemn fastings and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in a holy and religious manner." C. 21, § 5. And among the duties required in the second commandment, as laid down in the. Larger Catechisin, we have "religious fasting." 15. Nor have such enactments been allowed to re main altogether a dead letter. Many special occasions of fasting have occurred in the history of our own country, and been improved by the appointment of days set apart to that purpose. The General Assembly of the Church of Scotland was also accustomed to commence their sittings with this observance; and the occupying a portion of time in prayer, preparatory to the business of the Assembly, is still continued. The practice of observing days of humiliation, in connecher tion with the Lord's Supper, and calling them fast-days, is, whether right or wrong, another testimony to the continuance of fasting in our Reformed Churches. And, along with these, and other social acts of fasting, it was a common practice, during the seventeenth, and at least part of the eighteenth century, for private individuals to observe both stated and occasional fasts; and these, though less common, are still observed. 16. And now, with such evidence before us we cannot but reflect on our own conduct, as a generation professing godliness, and in some respects" asking for the old paths," that we may "find rest." It surely beecometh us to ask, whether our general neglect of this duty does not argue a low state of practical godliness? fe Suppose, if we will, that fasting has no meaning, except as an expression of deep and intense devotion, still our neglect will, even in this sense, argue a lack of influential godliness. But fasting is more than this. It is a means as well as an effect. If a Christian man separate himself, for a time, from the business and the pleasures of the world, and, in so far as may be consistent with health, from all sensual enjoyments, he is only the more perfectly giving himself up to exercises of devotion; he is only the more fully entering into his closet, and shutting the door behind him, that he may pray in secret: for even to this extent did our Lord exemplify his own command, when he spent whole nights alone amidst the solitude of the mountains. But the opposite extreme, into which so many seem to have fallen, is so utterly at variance with every thing like serious and practical godliness, as to render it as fearful as it is prevalent. For will it be found of any Bible Christian, of any described by the apostles, that with a mind full of the world's business, and the world's cares, he thought only of religion when he had nothing else to think of, and that he restrained himself in no lawful indulgence, any more than if he were an unbeliever? Yet such is doubtless the common, and, in many cases, the avowed conduct of men professing godliness among ourselves. Comparing themselves with others like themselves, they perceive not the delusion; and thus taught by example, they think it strange to be told of the setting apart of certain portions of time to special prayer, with fasting; and perhaps even wonder that such should be alleged to be of scriptural obligation. But this is only one branch of the duty. The Scriptures speak of it as obligatory upon Churches; and nothing can be clearer than the evidence of the New as well as the Old Testament under this head; and even the language which we are accustomed to use in our Reformed Churches, shews us that this was the opinion also of our fathers; and that it was considered by them as obligatory, not only upon Churches, but also upon nations. It were surely then becoming on the part of all whose conscience has been rendered accessible to the authority of the Word, and who desire to | see the salvation of our God, to consider whether increased devotedness, and more enlarged prayer with fasting, be not our duty, in present circumstances. CHRISTIAN TREASURY. You will Christ a Helper.-Above all, I would say to the Christian, never distrust the kindness, the love, the wisdom, the faithfulness of your Saviour; but confide in him who has promised all things shall work together for your good. Though you may not now know what he is doing, you shall know hereafter. see the reason of all the trials and temptations, the dark and comfortless hours, the distressing doubts and fears, the long and tedious conflicts, with which you are now exercised, and you will be convinced that not a sigh, not a tear, not a single uneasy thought was allotted to you, without some wise and gracious design. Say not then, like Jacob of old, all these things are against me; say not, like David, I shall one day perish by the hand of Saul; for all these things are for your good, and you shall never perish, neither shall any pluck you out of Christ's hand. Why should you, who are sons of the King of Heaven, be lean and disRemember, if you are in contented from day to day? the path of the just, you are the heir of God, and joint heir with Christ, of an inheritance incorruptible, eternal, and that fadeth not away. Be not discouraged at the small progress you appear to make, or the diniculties you may meet with. Why should the infant be discouraged because he has not the strength of manhood, or the wisdom of old age? in the diligent use of his means, and he will strengthen your hearts, so that you "shall mount up as on eagles' wings; you shall run, and not be weary, you shall walk, and not faint." Who is he that walketh in darkness, Let him trust in the name of and hath no light? Let him Wait on the Lord the Lord, and stay himself upon his God. go to Jesus, the compassionate Saviour of sinners, who heals the broken in heart, who gathers the lambs in his arms, and carries them in his bosom. Go, I say, to him, tell him all your griefs and sorrows; tell him that your souls cleave to the dust; that iniquities, doubts, and fears prevail against you; that you are poor, and Go miserable, and wretched, and blind, and naked. to his mercy-seat, where he sits as a merciful High Priest, on purpose to give repentance and remission of sins; go and embrace his feet, lay open your whole heart, state all your difficulties, complaints, and disand you will find him infinitely more willing to grant your requests, than you are to make them. love itself; 'tis his very nature to pity. Have you a hard heart? carry it to him and he will soften it. Have you a blind mind? he will enlighten it. you oppressed with a load of guilt? he will take it eases, off. lle is Are Are you defiled and polluted? he will wash you in his own blood. Have you backslidden? "turn unto me," says he, "ye backsliding children, and I will heal your backslidings." Come, then, to Christ, and obtain these influences of his Spirit, by which you will be enabled to grow in grace, and in the knowledge of your Lord and Saviour Jesus Christ; so shall your path be as the shining light, that shineth more and more unto the perfect day."-PAYSON. 66 The Glory of Free Grace.-God is so jealous of the glory of his free grace, that he will not save us, by any works, though of his own working in us, lest any man should boast. He knoweth when he healeth any man by physic, or maintaineth him by the labour of his hands; he is prone to attribute the glory rather to the means he has used, than to God's sole bounty and goodness.-MARSHALL. The Art of Preaching -A preacher should endeavour to draw out the heart of the text, and put it into the hearts of his hearers.-ASHUURNER. SACRED POETRY. PARAPHRASE OF ISAIAH, CHAP. XXXV. Lo! in that day, when to the just And her Redeemer's choice. Say to the weak of heart, be strong, For they, with joy, shall find in him Then shall the lame leap as the hart, The deaf shall hear, and of the dumb And waters from the barren rock In living streams shall flow! For just men shall be spread, And sighs, and sorrows, griefs, and tears, ON THE DEATH OF A CHILD. SLEEP on, sweet babe, the conflict's o'er, Why should we mourn for thee? The spirit is at rest, Cradled on Jesus' breast, Who from thy sufferings here in mercy set thee free. Why should our hearts be sorrowful, And mourn that thou art gone? Thy spirit lives above With everlasting love, In robes of glory bright before th' eternal throne. Then weep no more, fond mother, But think, how blest In heaven to rest, Ere sin her soul had known! And still she lives for you. The first to welcome thee The Indian Devotee. The following is related by the late Reverend Mr Swartz, then a Danish Missionary in the East Indies. A certain man, on the Malabar coast, had inquired of various devotees and priests, how be might make atonement for his sins; and at last he was directed to drive iron spikes, sufficiently blunted, through his sandals; and on these spikes he was di rected to place his naked feet, and to walk, if I mistake not, two hundred and fifty coss, that is about four hundred and eighty miles. If, through loss of blood, or weakness of body, he was obliged to halt, he might wait for healing and strength. He undertook the journey, and while he halted under a large shady tree, where the Gospel was sometimes preached, one of the missionaries came, and preached in his hearing, from these words, "The blood of Jesus Christ cleanseth us from all sin." While he was preaching, the man rose up, threw off his torturing sandals, and cried out aloud, "This is what I want!" and he became a lively witness that the blood of Jesus Christ does indeed cleanse from all sin. Disinterestedness Rewarded.-The Marshal D'Ar mont, having taken Crodon, in Bretagne, during the League, gave orders to put every Spaniard to death whe was found in the garrison. Though it was announced to be death to disobey the orders of the general, an English soldier ventured to save a Spaniard. He was arraigned for this offence before a court-martial, when he confessed the fact, and declared himself ready to su fer death, provided they would still save the life of the Spaniard. The Marshal being much surprised at such conduct, asked the soldier how he came to be so muc interested in the preservation of the Spaniard. "Because, sir," replied he, "in a similar situation he once saved my life.' The Marshal, greatly pleased with the goodness of the soldier's heart, granted him pardor, saved the Spaniard's life, and highly extolled them both, O! that Christians never forgot Him, who, while they were enemies, died for them: then would they neithe at any time deny his name, nor decline sustaining any less in his cause! He, by his death, not only saves the from the second death, but puts them in possession of eternal life; compared to which, what have they to lose? Improvement of Time.-Such was Mr Hervey's piety, that he suffered no time to go unimproved. When be was called down to tea, he used to bring his Hebre Bible or Greek Testament with him; and would either speak upon one verse or upon several verses, as oca sion offered. This," says Mr Romaine, was generally an improving season. The glory of God is seldom promoted at the tea table; but it was at Mr Herveys Drinking tea with him was like being at an ordinance for it was sanctified by the word of God and prayer. 66 very Published by JOHN JOHNSTONE, at the Offices of the ScotINE CHRISTIAN HERALD, 101, High Street, Edinburth, and 19, G ford Street, Glasgow; JAMES NISBET & CO., HAMILTON, ADAM & Co., and R. GROOMBRIDGE, London; D. R. BLEAKLEY, Deb and W. M COMB, Belfast; and sold by the Booksellers and L Agents in all the Towns and Parishes of Scotland; and in the principal Towns in England and Ireland. Subscribers in Edinburgh and Leith will have their copies de livered at their own residences regularly, by leaving their addres with the Publisher, or with John Lindsay & Co., 7, South St. A drew Street.-Subscribers in Glasgow will, in like manner, t taeir copies delivered, by leaving their addresses at the Pubis Office there, 19, Glassford Street. Subscription (payable in advance) per quarter, of twelve weeks 1s. 6d.--per half-year, of twenty-four weeks, 3s.-per year, of atyr eight weeks, 6s.-Monthly Parts, containing four Numbers each stitched in a printed wrapper, Price Sixpence. Printed at the Steam-Press of Billantyne & Co., from the Stereo type Plates of Thomas Allan & Co. ין HOW A BELIEVER MAY KNOW WHETHER opinion of Fleming, in his "Fulfilling of the HIS PRAYER IS TO BE HEARD. BY THE REV. DUNCAN MACFARLAN, THE question, How may I know whether my ed Scriptures;" than whom, few, if any, knew better the prevailing sentiments and feelings of the Church on this subject, during especially the seventeenth century. They knew," says he, by experience, that as there are judicial times, wherein an inhibition, as it were, is laid upon them from the Lord, in their wrestling, yea, and sore restraint on their spirits, which hath been very sensible; so also they have found times of prayer let forth before some special mercy and deliverance to the Church, whereby they could, in some measure, discern its near approach." Something of the same kind is also apparent in Scripture examples. In many of the Psalms, we have first great depression and something like restraint and bondage of spirit; and then we have afterwards progressive, and often great enlargement. And this is uniformly accompanied with expressions of confidence in God as to the issue. Instances of this kind will be found, among others, in the 6th, 10th, 13th, 22d, 42d, 43d, and 51st Psalms. Statements also occur, shewing this experience to be part of the divine economy. Thus, when God was about to grant to Israel certain blessings, his prophet was instructed to intimate, "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication." And again, "In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the Lord their God. They shall ask the way to Zion, with their faces thitherward, saying, come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten." And of these feelings, in connection with God's purpose to grant the thing asked, we have a special and detailed example in the case of Daniel. The very words of his prayer are recorded in the 9th chapter of his prophecies, and there is subjoined to it an express assurance, that the thing he prayed for would be granted, and in a way which he could not have anticipated. The same thing is observable in the New Testament. The special period, when God began to hear and to answer the prayer of the Church, in reference to its enlargement, through the power of the Gospel, 66 in the conversion of sinners, was from the day of liberally, and upbraideth not; and it shall be given Pentecost onward; and it is remarkable, that God him. But let him ask in faith, nothing wavering: was pleased, from this time, to grant to believers for he that wavereth is like a wave of the sea great enlargement of spirit, and holy boldness in driven with the wind and tossed. For let not that the exercise of prayer itself. One example of man think, that he shall receive any thing of the this may be enough. The prayer itself will be Lord." In cases where the will of God is special found in the 4th chapter of the Acts. It con- and express, this exercise of faith is simple. It cludes with these words: "And now, Lord, be- proceeds upon the persuasion, that such is the dihold their threatenings: and grant unto thy ser- vine will. But in few cases does this strictly vants, that with all boldness they may speak thy occur. In almost every case, there is between the word, by stretching forth thine hand to heal; and promise and the prayer an exercise of divine sovethat signs and wonders may be done by the name reignty; and thus the confidence, which we have of thy holy child Jesus." And," it is immedi- in the promise, merges in the more general contately added, "when they had prayed, the place dence which we have in the sovereign Disposer. was shaken where they were assembled together; The exercise of our mind, therefore, is complete; and they were all filled with the Holy Ghost, and yet is it, in all its parts, an exercise of confidence they spake the word of God with boldness." And as to the issue. And in it, the mind is sometimes if we now pass from mere examples and inciden- so carried out of itself, and beyond its own likings, tal expressions, to the great fixed principles of as to rest entirely and joyfully in the divine dis the divine economy respecting prayer, our evi-posal, and yet so to see it to be the will of Gol dence will, we are persuaded, grow both in clearness and in strength. There are especially two conditions of acceptable and answerable prayer. These are, that the thing asked be according to the divine will, and that it be asked in faith. Respecting the former, John says, "This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us." Now, the will of God is twofold. There is the moral or revealed will of God, which is the rule of man's duty, and there is his will of purpose, which man knoweth not. On the expressions of his will in the former sense, our prayers ought directly and intelligibly to proceed. That is, we ought to have distinctly before us, God's promise of what we ask, before we proceed to ask it; and our prayer should proceed on the persuasion, that we are thus made welcome to what our hearts otherwise desire. But the promises of God are general. "Be careful for nothing, but in every thing by prayer and supplication, with thanksgiving, let your requests be made known to God." I may, therefore, feel myself perfectly warranted to pray, respecting anything which truly concerns me; but I could not from this infer, that any particular request which I might present, would be granted. Here the secret and unrevealed purpose of God interferes. It is doubtless my duty, in every case, to commit the matter to God, and even to pray that it may be overruled for God's glory and my good; but it would be presumptuous in any creature to claim to himself the special disposal of any event. This is altogether a matter of divine sovereignty. Nevertheless, we may express truly our desires. Like an obedient child, wistfully looking to the parent, and yet never contemplating anything like crossing his will, we may desire even strongly, what we ask; but we must feel even more strongly, unreserved confidence in the divine Disposer, and entire acquiescence in whatever he may appoint. The other condition is, faith in the answer of prayer. "If any of you," says James, "lack wisdom, let him ask of God, that giveth to all men to grant the thing asked, as greatly to enlarge in. spiritualize the prayer. And this is what we have been regarding, as an indication that God will hear and answer such a prayer. Now while it ought to be admitted, that mea may deceive themselves, alleging the enjoyment of such experience, it is quite clear, that where such truly exists, there the Holy Spirit must le present, helping the infirmities of the creature, and sanctifying his desires. And this we cann conceive, without believing with it, that he who "knoweth what is the mind of the Spirit," intendeth thereby to grant the matter of his “irtercession." Like the rays of the morning $1, opening each flower, and spreading it forth to the influence of heaven, are these visitations of the Spirit. They open the heart to wait upon God to see the outgoings of his majesty, and to drin in heavenly influences from the visitations of previdence which follow. How can we otherwise conclude? Would God thus implant a desire, and pour around it the holy intiuence of filial submission and unreserved confidence, and yet allow it afterwards to wither and die? Would he grat the very conditions of acceptable prayer, and whes the thing asked rested solely on his own faithle ness, would he then disappoint? And above all, are we at liberty for a moment to suppose, that the Spirit of truth leadeth to err? The thing is in possible, and may not be entertained. All the promises of God are, in such circumstances, “ye and amen." This view of prayer suggests several import. reflections:-It shews, first, that there may be between the secret purpose and the revealed o currence, an intermediate intimation; that, like the altered condition of the earth, when the heavens are about to drop down rain, there is in the heart of man a persuasion, that the things asked are about to be bestowed. Nor ought it to be im gined, that such anticipations are without frust unto God. One of the main sources of practical unbelief is, the habit of living without any distinct and practical recognition of the divine presence But if Christians were more generally to pray in faith, and to wait with expectation the issue of their prayers, God would reveal himself, and the effect would be a deeper and more lively sense of a presiding and directing providence. And this, again, would lead to greater spirituality in all religious duties. school, to which he was subsequently sent as a boarder, We may thus also learn, more correctly to interpret the almost oracular sayings of our pious forefathers. These have, in our age of alleged attainment, been generally condemned, or at least explained as so many shrewd guesses and coincidences. The times in which many of these great and good men lived, were exceedingly trying; and God was pleased to bestow upon them an uncommon measure of the spirit of grace and of supplication. They were much given to what has been Mr Wolfe's college course was eminently successcalled wrestling in prayer, and were often favour-ful. He obtained the highest distinction among his ed with great liberty of access and enlargement of contemporaries for classical attainments, and was rewarded by many academical honours. He also acquir spirit in pouring out their souls before God. And ed great celebrity in the Historical Society, in which will it be thought strange, that, in such circumhe not only gained medals for oratory, and for compostances, God should, on some occasions, have sitions in prose and verse, but was appointed to deliver given to his servants strong confidence as to the the opening speech from the chair, an honour which issue of their prayers? Rather than come to such was always reserved for a man of talent. Some of his a conclusion, it were becoming to inquire, whether poetical compositions written about this period, are reour own coldness and earthly affections may not markable for great vigour of thought and felicity of be darkening our vision, and forming spectres of expression, and indicate the possession of a genius which promised to raise him to a high rank among British living men? poets. His claim to the authorship of the well-known lines on the burial of Sir John Moore, which were published without his knowledge, has been long since established; although the author seemed to regard poetic reputation of so little value, as to shrink from receiving the honour to which they entitled him, and with the native modesty of his character even remained silent when that honour was unjustly claimed by others. It is more than probable that, but for the circumstance of the unauthorised publication of these celebrated lines, and the high opinion expressed of them by the late Lord Byron, Mr Wolfe's name and character would have been little known beyond the immediate sphere of his own labours. And, finally, it becomes us to consider, whether there be not, in the practicability of the question proposed, a source of reviving influence, which may prove a general blessing to the Church. All revivals must begin in the closet. The prayer of faith, and it alone, prevails. Nothing will so che rish faith as the experience of faithfulness. And as each individual may, through the blessing of God, enrich his own experience by an unlimited number of facts, it is difficult to see, how else, the Not more Church may be so efficiently revived. subtle and powerful is the electric fluid, as it passes from cloud to cloud, and from man to man, than is the influence of the Spirit, passing from heart to heart, and from Church to Church. It was thus, at least, with the early apostolical Church. It has been so, in later ages, in every Church, where many were thus taught to pray, not in word, but in faith. And we consider it no presumption to add, that when God shall be pleased to pour forth upon us, as a people and nation, such a spirit of prayer as we have described, it will be because he is also about to bestow upon us a spirit of regeneration. BIOGRAPHICAL SKETCH OF THE REV. CHARLES WOLFE, A. B. CHARLES WOLFE, youngest son of Theobald Wolfe, Esq., Blackhall, county Kildare, was born in Dublin on the 14th December 1791. The family from which he was descended was highly respectable, and has not been undistinguished; particularly in the persons of the illustrious hero of Quebec, and the late eminent Irish judge, Lord Kilwarden. Having lost his father at an early age, the family soon afterwards removed to England, and Charles received the rudiments of his education in Bath and Salisbury. In the Winchester Mr Wolfe appears, before his ordination, and even from his childhood, to have been deeply impressed with the importance of religion, and to have entered on his preparation for the ministry fully alive to the responsi"But," (says his attached bility connected with it. friend and biographer, the Reverend Mr Russell,) "when he came to preach the doctrines and duties of Christianity to others, they burst upon his mind in their full magnitude, and in all their awful extent; he felt that he himself had not given up his whole heart to God, that the gospel of Christ had held but a divided empire in his soul; and he looked back upon his earlier years with self-reproach and self-distrust, when he recalled to mind the subordinate place which the love of God had possessed in his heart." Immediately after his ordination, Mr Wolfe was engaged in a temporary curacy at Ballyclog, Tyrone, in the north of Ireland, not far remote from the parish where he was soon after permanently fixed. He removed in a few months from this situation to the cu racy of Castle Caulfield, the principal village of the parish of Donoughmore. His duties here were very laborious, partly in consequence of the population being much scattered over the parish, of which a large pora wild hilly country, abounding tion was situated in " in bogs and trackless wastes." His hand was, however, to the plough, and he did not look back. He willingly resigned the society of his friends, and the classical pursuits in which he had been so ardently employed, |