a false timidity, an inward shrinking paralyses effort and restrains zeal-yet, if ever there was a time when every Christian individual should be up and be doing; should be continually and actively employed in winning others to righteousness, that time has come. There is a universal stir, a rapid movement abroad. Time hastens, events crowd, inventions multiply, the earth is rushing onwards towards its end. Every year is fraught with some momentous event, every day is marked by some important change; the tideless repose of the olden time is gone for ever. Galvanism arouses

the dead to convulsive action, electricism telegraphs thought with the speed of light; knowledge runs to and fro over the earth, its iron pathways traverse the land, its mastless vessels sweep the seas. That aged stereotype, the Chinese empire, has caught the innovating spirit of the day, and received the apostles of truth within the hitherto prescribed barriers of the celestial empire. Intellect, infidelity, all the powers of good and evil have doubled their activity, it is no time for Christians to stand still. The shadows of superstition are breaking, the darkness of ignorance is being dissipated throughout the world, "the night is far spent, the day is at hand, let us cast off the works of darkness, and go forth in the armour of light." Let none deem a sphere too humble, or a path too narrow, for usefulness. Let each commence in the home-circle, among dependants, among the poor, in any or every path that seems practicable, and persevere with prayer; and new paths will open, spheres of action be enlarged, until pilgrims are constrained to cry out with astonishment, "It is God who worketh in us to will and to do of His own good pleasure."

Although, individually, many might be aroused to in

creased exertion: yet, collectively, the religious world has largely partaken of the universal excitement; many believers have burnished their armour in action, and visited the throne of grace more frequently in retirement. Charity has cast uncounted stores into the lap of famine. Not in vain have the shrieks of the dying been borne across the Atlantic. The voice of our brother's blood has cried out from uncoffined graves, and appealed on behalf of surviving sufferers. Famine and pestilence still traverse the devoted land; but, amid the perishing people, walk the messengers of peace, bearing in their native beloved language, the glad tidings of salvation, gladdening the couch of sickness by the news of a precious Saviour, turning the hopes of the departing spirit from the unsatisfying reliance on a mortal queen of heaven, to a joyous faith in the love of a reconciled God.

Eternal blessings light upon the gallant band, who originated the scheme of thus providing for the spiritual exigencies of Ireland.' They have sent forth the light of the Gospel upon the dark mountains, and prayed that the day-spring from on high may arise upon those who sit in darkness and in the shadow of death; may their own homes be irradiated by joy and peace ; they have sought to turn many to righteousness, may they shine as the stars for ever in the presence of their God.

S. O'MOORE.

The passage in Revelation quoted by our esteemed correspondent, will not support the delightful inference. she would draw from it. It is slightly ambiguous in the original, but the most natural construction would be that of the following paraphrase, 'I am a fellow

servant of thine, and of thy brethren,' &c. Sacred worship being declined on the plea of being, though an angel, a fellow-creature, and as such a fellow-servant. -ED.

per

"ALL things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's." Even this world is theirs. Though they actually possess little of its wealth or power, yet He that rules the rulers of the world, makes all things subserve his own cause, and contribute to the ultimate good of his people. Even in their secutions, their enemies are ministers to them of good. They suffer, not from the indifference or weakness of their Heavenly Father, but that they may be made perfect like their great Head. Shall the Duke of Wellington regret the strife of nations, through which he is placed at the head of the children of renown? Shall · the Christian not rejoice when he is called to suffer for Christ's sake, knowing that his reward will be great in heaven. Death itself, as well as life, serves these heirs of God. It is the vestibule of glory. To die is their great gain. Their greatest enemy is constrained serve them. Things present, and things to come, all, are theirs.'-Carson.

ON THE SERVICES OF THE CHURCH.

No. XI.

THE Litany, or General Supplication, was not originally intended to be added to the order for Morning Prayer, but to be used at some intermediate time between the morning and evening service. It is principally drawn from the Litany of Gregory the Great, which is about 1250 years old. Could we trace back

real history of this

these long ages, and decipher the sacred service, what a thrilling record it would be. How many a broken heart, even in the dark ages of superstition, may have found a relief in these earnest cries for mercy! How many evils of famine and pestilence, rebellion and schism, may have been warded off by the united prayer of the Church, 'Good Lord, deliver us!' How many a sick bed has been cheered by the thought, that all sick persons were remembered in the house of God! The Litany has been a service peculiarly dear to the children of God. Many of those without the pale of our beloved church have given their testimony to its fulness and simplicity. It is related of George Herbert, that, when he was on his death-bed, he was asked by a clergyman, whom he requested to pray with him, what prayers he should offer up with him? His answer was, 'O Sir, the prayers of my mother, the Church of England: no other prayers are equal to them. But, at this time, I beg of you to pray only the Litany, for I am weak and faint.' Dear

reader, if you do not share this dying saint's enjoyment of the Litany, it is because you have not, like him, been in the habit of praying the Litany. It is one thing to join in the responses, another to pray the Litany.

The Litany commences with an invocation of all the persons of the blessed Trinity. Dwell for a moment on the wonderful contrast these opening clauses present to us. On the one hand, there is the holy, blessed, and glorious Trinity, on the other, miserable sinners; the glorious Godhead, and poor feeble man; the thrice Holy, and the guilty sinner; perfect blessedness, and deepest misery. What are the links that can bind this height and this depth? It is not vengeance and terror; it is not contempt and hopelessness: no, it is mercy and humble confidence. The miserable sinner may look up to the throne of the Father of heaven; here he may cast his burden of sin and misery, and receive in exchange the robe of righteousness and the oil of gladness. The Redeemer of the world, who shares that throne, once bore the burden for him. God took the load of human guilt, that man might share the holiness and blessedness of God.

The next part of the service is deprecatory of evil, and begins therefore with the source of all evil. • Remember not, O Lord, against us, our offences, nor the offences of our forefathers.' We soon forget our own offences; a moment's contrition, a regretful thought, some feeble cry for forgiveness, and the sin is wiped from our minds. But sin is not thought so lightly of in the court of heaven; and if we had more of the mind of God, we should enter more into the earnestness with which our Church teaches us to pray, that sin may be no more remembered against us. We cannot fully understand the righteous decree which visits the sins of the fathers upon