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said, "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him." We have no system of weekly collections; but, fortunately, we have a system of monthly collections. Why then should we not adopt the rule of the Apostle, and, either by subscription or collection, give as the Lord hath prospered us?" Indeed, how can we enter into the sympathies of the occasion; how can we pray, sincerely and fervently, for the salvation of the heathen; and not contribute a portion of the gold and silver which the Lord has loaned to us for this very purpose?

REQUISITES TO PREVAILING PRAYER. WHETHER we come to the throne of grace on our own behalf, or whether we intercede for others, a deep sense of the need of the thing which we ask is indispensable to effectual prayer. Without it, there can be no fervency nor importunity, nor indeed any other element of true prayer. The want of this is the reason why the Pharisee of the parable could pray no better; and the possession of this put life and power into the prayer of the publican. The Pharisee felt himself to be so above want that he had no wants to express, and was of course unable to pray for any thing; and so he spent the whole time of prayer in impudent boasting of his fancied goodness. But the publican felt his emptiness and indescribable guilt, and his need of mercy, to such an extent as almost to take away the power of utterance, and confine him to the brief prayer, which had power with God, and prevailed. So every prayer should come, not from a mere sense of duty, not from a mere theoretic sense of the need of prayer in order to the result; but from a heart full, and earnestly set upon the object as necessary and indispensable. Christians always pray for the outpouring of the Spirit; but it is when weighed down with a sense of wickedness in themselves and around them-when they are so distressed with a view of the spiritual drought, that they feel that they can endure it no longer-then only are they prepared for that energetic reaching forth of the soul, which amounts to the effectual fervent prayer of the righteous man.

Again: the soul in effectual prayer goes to God with a simple reliance on his power and grace, and takes Christ along with him to sustain his pleadings. It would be incredible, were it not a matter

of so frequent experience, that Christians have need to learn again and again by sad failures, where their great strength lies. After seasons of declension, when the mind is stirred up to special prayer, it is almost sure to try its own strength first, till it is made to despair of that, and is finally brought to a simple reliance on God through Christ; and it is no less essential that we should feel that we have no claim for the thing which we askthat it would be an act of mere mercy in God to give it; and so far as human interests are involved, our appeal should be to the mere compassions of God. But our main argument should be, that God may be glorified. We should say, not abhor us, for thy name's sake;" or "What wilt thou do unto thy great name?"

"Do

Continuance and importunity are another requisite. This quality of prayer is emphatically insisted on in the Scriptures. See how it is urged in the parable of the unjust judge, and how it is exemplified in the Syrophenician woman. But how different from this example is the too common course of prayers for reviving grace. Half aroused from their slumbers, Christians begin to pray with some earnestness; and while they can sustain their expectation of a speedy answer to prayer, their earnestness continues. But more often the answer is delayed, and their ardour cools. And the delay has proved that their prayer was wanting in a very essential particular. That kind of prayer which cannot continue in the face of discouragements, is not the prayer of faith. It is unlike that confidence in God which the prophet expressed, who could say, "Though the fig-tree should not blossom, yet will I rejoice in the Lord." It is unlike that of the woman, who could believe that there was kindness in the heart of Christ when there was a frown upon his face.

Nor need we add, that faith is an indispensable element of prevailing prayer. "When ye stand praying, believe that ye have the things which ye desire." "He that cometh to God must believe that he is, and that he is the rewarder," &c. It was the greatness of the faith of the Syrophenician that made her prayer so effectual. Against hope she believed in hope, in face of most discouraging denials, given to try her faith. By faith she grasped the gift of God, and would not let it go. Faith was that element of her prayer which gave life and force to all the others.

But if these elements go into the nature of prevailing prayer, it will be seen that such prayer involves intense exertion of mind. When the Spirit makes intercessions in us, according to the will of God, it is "with groanings that cannot be uttered." None of the graces which combine in true prayer are heartless exercises or inert conditions of mind. And the object for which we pray, when we pray for reviving grace, is great and valuable enough to warrant the most intense and protracted earnestness.

"SHOWERS OF BLESSING." THERE are many striking and beautiful analogies between the natural and spiritual worlds. Facts and phenomena in the one are often used in the Scriptures to illustrate the truths of the other. There is a seed-time in the world of mind, as well as in the world of matter. The difference between dews and showers is one of measure, not of kind. Both are composed of the same element. The gentle dews distil, and the early and latter rains descend, both in the world of nature and in the world of grace. In the beautiful language of inspiration, the influences of Gospel grace are represented as coming down like rain upon the mown grass, and like showers that water the earth. When these refreshing and fertilizing influences are withdrawn, then comes drought and barrenness, both in the natural and in the spiritual world.

The necessity of revivals of religion, those great rains of the Spirit, is strikingly expressed and enforced by Jeremy Taylor: "As the skies drop the early dew upon the grass, yet it would not spring and grow green by that constant and double falling of the dew, unless some great showers, at certain seasons, did supply the rest; so the customary devotion of prayer twice a day is the falling of the early and latter dew. But

if you will increase and flourish in the works of grace, empty the great clouds sometimes, and let them fall in a full shower of prayer. Choose out the seasons when prayer shall overflow like Jordan in the time of harvest." This view, so beautifully expressed, is fully sustained by the Word of God, and supported by the whole history of the Church of Christ. The varying measure of the descending power is always indicated by the varied manifestations of the spirit of Prayer in the Church. In the absence of frequent rains and showers, amid the

heat of a summer sun, how soon does the earth become dry, and the fields parched, and vegetation withered and drooping. When there is little rain, there is little fruit. And this holds true in the spiritual world, as well as in the natural. When there are few outpourings of the Spirit in revivals of religion, there is comparatively little spiritual fruit. And it will continue so in accordance with the laws of the spiritual world, as truly as in the natural. In this respect, the husbandmen who cultivate the soil are wiser far than many spiritual husbandmen who cultivate the vineyards of God. The former expect and receive the early and latter rains, and are anxious and alarmed for the result of the harvest, if the rains do not come with their fertilizing influence. But not a few spiritual husbandmen seem content if years come and go, and no rains of the Spirit come down on the fields and vineyards which they are appointed to cultivate. Long protracted droughts in summer, which should wither and dry up the luxuriant fields, and cut off the harvest, would excite the earnest cries of the suffering to God, that he would unlock the brazen skies and pour down abundance of rain. There would be sorrow and tears, prayers and supplications. If such would be the feeling and action then, how much more ought there to be strong crying and tears when the fields of Zion are dry and languishing, and the souls of men are in danger of perishing. If the praying ones in any or all the Churches would unite their fervent supplications, and pour out a full shower of prayer, how soon would a delightful change come over the fields of Zion, and render them luxuriant and beautiful as the garden of God. They would, sooner or later, rejoice in a shower of blessings. How long shall it be till the British Churches put the Lord to the proof?

Mr. H. Why not? You will be wanted there. I am afraid we shall not be able to claim the promise without you.

Mr. L. To be frank with you, I am not in a state of mind suitable for a prayer-meeting. I could neither get good myself, nor be the means of good to others.

Mr. H. You must be in a strange state, my dear brother. What is the matter with you?

Mr. L. I have had trouble to-day in business, and have allowed my mind to be discomposed. I must get calm before I can go to the meeting with profit.

Mr. H. I think the state of mind you are in is a strong reason why you should go. You need help from on high, and your brethren will aid you in getting it.

away. over.

Mr. L. I know I need help, but I have always regarded it as wrong to go to a prayer-meeting, and perhaps be called upon to lead in prayer, when I am in a disturbed state of mind. Mr. H. That is no reason for staying In such a case you can be passed And consider on the way what a gracious, long-suffering, forgiving, loving Father you are going to commune with. By that means you will hardly fail to get your mind into a suitable frame for receiving benefit from waiting upon God. The greater your trouble, the greater your need of the consolation of social prayer.

Mr. L. I am afraid my spirit is too stubborn; I know I often flee from, when I should flee to, Him.

Mr. H. In that case you need still more the influence of the prayer-meeting. You must go to your Saviour, and tell him about the stubbornness of your heart, and entreat him to break it. Will you go with me?

Mr. L. I will.

LOVE TO THE PRAYER-MEETING.
Letter to a Friend.

You ask me why I love the Prayermeeting; and my answer is ready. I love it,

1. Because, after the toils and perplexities of the day, my mind finds a sweet relief from the burdens that have oppressed it. The privilege of praying for others, and joining in prayer, relieves

2. For the benefits it brings to my social nature. The kind look, the affectionate greeting, makes me feel that I am not alone or uncared for by others; but acknowledged among the brotherhood of saints. "As iron sharpeneth iron," &c. 3. There I often obtain new views of Truth. A spark is struck from the Word of God, that kindles a flame in my heart. A vein, hitherto hidden, is opened. My soul bows to drink the reviving element, and is refreshed.

4. It brings me near to God. It is the place of special promise-" Where two or three, &c. If many are absent, God is always there. I am never disappointed in this. He never stays away. If but "two or three" meet, he condescends to make " one." And what a "One" he is! We see him not, but we feel his presence. We hear him not, but something seems to say, "Lo, I am in the midst of you."

5. It brings me near heaven. Like Jacob, we are often constrained to say, "This is the gate of heaven." Here I come to look upon my Saviour, and the glories of my future, eternal home:

"My Father's house on high!
Home of my soul! how near,
At times, to faith's foreseeing eye
Thy golden gates appear!

I speak from experience, and I beseech you to make the experiment.

PRAY MUCH-PRAY WELL.

FELIX NEFF once made the following comparison: "When a pump is frequently used, but little pains are necessary to have water; the water pours out at the first stroke, because it is high. But if the pump has not been used for a long time, the water gets low, and when you want it you must pump a long while, and the water comes only after great efforts. It is so with prayer; if we are instant in prayer, every little circumstance awakens the disposition to pray, and desires and words are always ready. But if we neglect prayer, it is difficult for us to pray, for the water in the well gets low."

"Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth."GEN. xviii. 6.

"Thou shalt not muzzle the ox when he treadeth out the corn."-DEUT. XXV. 4.

"A sharp thrashing instrument having teeth."ISA. xli. 15.

"I will take from them the sound of the millstone."-JER. XXV. 10.

"Two women shall be grinding at the mill."MATT. Xxiv. 41.

SUCH is the wonderful tenacity with which ancient habits are retained in the East, that in one state of society we frequently find the usages of another, more early and rude, persisted in. Four thousand years ago, when the hospitable patriarch wished to place some refreshment before those who appeared to him as travellers in haste, he directed bread to be baked, and a calf to be killed and dressed for their entertainment. Hospitality would still be exhibited in the same form under similar circumstances; and, in any circumstances, as little delay would occur in the preparation of food, although it had as many processes to go through.

The various modes in which the grain is disengaged from the ear, reduced to meal, and made into bread, are all so different from our own, than one who has witnessed what he describes is led to think a connected view of the subject will not be unacceptable to the readers of this Magazine.

In or near villages there are usually inclosed threshing floors, perfectly level, and laid over with a compost of clay and cow-dung, to prevent gravel and earth from being mingled with the grain. But generally, as it would be inconvenient to take the sheaves from the fields to the villages to be thrashed, the husbandman seeks out some level spot on his grounds, to which the produce of the harvest is conveyed on the backs of his various cattle. At this place a portion of the corn in the ear is laid out in a circle of about a hundred paces in circumference, seven or eight feet wide, and from fifteen inches to two feet in height. When it is thus disposed, there are various methods of obtaining a separation of the grain from the ear, all of them more expeditious though less cleanly than ours. It is often effected by simple treading. Oxen, and sometimes other cattle, are tied two or three together, and driven around upon the circle. As this exercise greatly fatigues them, they are frequently relieved. In some parts oxen are employed to draw a stone cylinder over the corn; and in the western parts of Asiatic Turkey, a plank or frame of wood, the lower surface of which is roughened with sharp stones, in the implement in use. But in Persia and the eastern parts of Turkey, they have a frame-work, to which is attached two or three revolving cylinders of wood, bristled with spikes of different lengths, and which may not unaptly be compared to the barrel of an organ. These teeth punch out the grain with considerable effect, and chop and crush the straw at the same time. On the platform of this sufficiently

clumsy machine sits a man who whips on the cattle, generally a couple of oxen,-which in all these processes have a beam laid over their necks. Men are always in attendance with wooden forks, which have often many teeth spreading out like a fan, to keep the ears properly distributed, and to withdraw, into the clear centre of the circle, the straw on the surface which appears to have been sufficiently thrashed. When the grain seems completely disengaged, it is thrown up with spades against the wind, so that the separated grain, the chaff, and the uncrushed ears fall at different distances. The latter are thrown by among the material of the next layer. When one layer has been thrashed, and the grain removed, the straw which had been withdrawn into the central space, is replaced in the ring, and driven over to be crushed and chopped for the use of the cattle, whose food is composed of barley and chopped straw, as they use neither hay nor oats in the East. The process of thrashing conIcludes with the careful collection of the clods of earth to which any grains adhere, and of the dust with which any may be mingled, and which is sifted with much care.

The very primitive process of grinding the corn is less varied than that of thrashing. It is performed by the means of two small circular mill-stones. The lowermost stone is immoveable when in use; but the uppermost being turned round by a wooden handle or pin, the corn between the two surfaces is ground, and the meal falling out at the edges, is received in a cloth, while the mill is continually replenished through a hole in the upper stone. This labour is generally performed in the early morning by the women of the household. They sit upon the ground, commonly two to a mill, the lower part of which is held between their legs. As the upper stone is whirled round, the women beguile their labours by singing, at the top of their voices, certain songs which seem almost appropriated to this service. The simultaneous noise of grinding and singing in an Oriental city warns the indolent that it is time to rise; and the absence of such sounds is noticed in the Old Testament as a mark of desolation. This mode of grinding by women, with the tuneful accompaniment, is by no means confined to

Asia.

The same practice has been observed in Lapland; and Pennant not only notices something very similar in Scotland, but gives an engraving which very well represents the Oriental process. It is the same in Africa. Many readers will remember the pathetic incident in the travels of Park, in which some African women, having taken him when ready to perish to their homes, beguiled their labours by an extempore song lamenting his destitute condition. That he had "no wife to grind his corn," was the burden and climax of their song. A verse of Mrs. Barbauld's version may be given:

"Unhappy man! how hard his lot!

Far from his friends-perchance forgot,
As thus he sits forlorn!

Ile boasts no mother, to prepare
The fresh-drawn milk, with tender care,-
No wife to grind his corn!"

So much corn is generally ground every morning as will serve the family for the day; and after the grinding the process of baking immediately commences.

The bread varies according to the prevailing taste in different parts. It is sometimes rather thin and crisp; but more generally flexible and moist-often, indeed, changed but slightly from the state of dough. In about twenty-four hours it becomes very hard, and cannot well be used without previous soaking in water; consequently bread is only baked or bought for the occasions of the current day. This bread is not generally

liked by Europeans, and the writer felt no small satisfaction in finding at Erzeroom, all the way from thence to the Black Sea, and at Constantinople, this pancake-bread superseded by loaves which are baked in ovens not much unlike our own. This change probably arose from the circumstance that the colder climate enabled the people to have bread which might be kept longer than a single day. It is common in that part of the country to see a large loaf of brown bread in the shop windows, slices from which, sold by weight, the poor people purchase as their wants require.

AN EXTRAORDINARY DREAM.

Reader, pass thy judgment on a thing that has newly happened. The story is published among us, and nobody doth, or can, doubt the truth of it.

In Barwick, of our New England, there dwelt one Ephraim Joy, as infamous a drunkard as, perhaps, any in the world. By his drunkenness he not only wasted his estate, but ruined his body too. At last, being both poor and sick, and therewithal hurried by sore temptations, a gentleman of Portsmouth, out of pure charity and compassion, took him into his house. While he lay ill there, the approaches of death and hell, under his convictions of his debauched life, exceedingly terrified him. Amidst these terrors, he dreamt that he made his appearance before the tribunal of the Lord Jesus Christ, the Judge of the world, by whom he was condemned; whereupon he had a sight of the horrors in the state of damnation which was now arresting of him. He cried with an anguish of importunity unto the Judge for a pardon.

But his Eternal Judge answered him, that he would not give him an absolute pardon, but allow him fourteen days to repent; in which time, if he did repent, he should have a pardon. He dreamt, that accordingly he repented, and was pardoned, and at the fourteen days' end was received into heaven.

The poor man declared his dream to the people of the house, and sent for the help of ministers, and other Christians, and expressed the humiliations of a very deep repentance. As he drew near his end, he grew daily more lively in the exercises of his faith on the Lord Jesus Christ, relying on him for salvation; until he confidently said, his peace was made with God. But behold, at the expiration of the fourteen days precisely and exactly, according to his dream, he died. Yea, he died full of that great joy which gave no little to the spectators.

SINGULAR HISTORY OF CHRISTOPHER MONK.

One of my honest neighbours, whose name is Christopher Monk, brought me this account of the accomplishment of his dream, and of his remarkable deliverance from the Turks:

In a ship of Bermudas, called the John's

Adventure, whereof I was master, July 28, 1681, we departed from Torbay, in the west of England. Eight days after this we saw a ship, about 8 A.M., that gave us chase; and though we made what sail we could to run from it, by 2 P.M. it came up with us. It proved to be the Half-Moon, of Algiers, who sent their launch on board of us, and carried us all on board the Turk's ship, except one whom they left to help them in sailing of ours. The captain having examined us of divers things, and robbed us of what silver or gold we had about us, sent us forward among the other Christians that were there before us, who entertained us with sorrowful lamentations.

I have since reflected on it, that though formerly I used morning and evening prayers with my company, yet in the course of our chase my fears and cares made me have no heart for the duty. But application of ourselves unto outward reliefs and second causes proved all in vain.

One of the Moors took away my Bible, which I thought was a sore judgment on me, because of my neglecting to read it while I had it. But, through the mercy of God, I had soon an old Bible, which the Turks reckoned of little value, given to me. This was my sweetest companion, and my greatest consulation in my distress.

I usually read those places which, at my opening of the Bible, first offered themselves unto me; and often they would happen to be exceedingly pertinent unto my present condition: especially many passages in the 37th Psalm very much affected me. Once, coming upon the deck in the morning, and finding most of all the Turks and Moors asleep, I thought, that if I had been owner of a sharp knife I could have cut the throats of a great many, without making any noise; and withal communicated the notion to some of the English aboard, how easily we might conquer our adversaries, and master the ship. Some consented, and prescribed a way; but one, more fearful than the rest, bid me have a care what I said, for some among us, he affirmed, would willingly betray our design, unto the loss of our own lives. Hereupon I spoke no inore of it, but went down between decks to