selves to mere brooding or pondering, until we forget all cares but our own, and all sorrows but our own, we unfit ourselves for the comforts of God.

O, remember it: the Gospel is the provision of mercy, to meet great questions, for eternity; to relieve real wants, for eternity; to clear up solemn difficulties, for eternity. It is " a covenant ordered in all things and sure, for actual, not for imaginary, wants or woes." It proclaims blood that cleanseth from "all sin ;" and, therefore, the Holy Spirit is both grieved and vexed, when we fix upon some wayward or wicked feeling, and set it up as our exclusion from the atonement. But He is "the Spirit of truth," and will not countenance this trifling: for it is trifling, with both truth and grace, whatever we may intend, when we are afraid, because of certain bad feelings or vain thoughts, to trust in a Saviour whose blood can cleanse from "all manner of sin and blasphemy." I am not palliating bad feelings nor vain thoughts. God forbid! I do not think lightly of either the hardiness or the deadness of heart, we so often sink into. They may well humble us before God, and lay us very low in our own esteem. I will not, however, add to these bad feelings, the worse principle of distrusting the word of God and the blood of the Lamb. I will not set up a certain, but occasional, frame of mind, as being unpardonable, or as excluding from hope, whilst any and every actual sin may be forgiven. It is neither humble nor modest to do so. Indeed, we should hardly ever dream of such doubting, if we kept our minds in a healthy state, by trying to do some good to others. Taking an interest in the welfare of the Sunday School, simple as that sphere of usefulness is, would soon put an end to such sickly imaginings, and set conscience to deal with weightier matters than hair-splitting questions, or strange feelings. Yes; even a weekly sight of all that grace has to do and bear with children, before they can be taught the first principles of the oracles of God, would cure you of "limiting the Holy One of Israel." Not, of course, by lessening your sense of

your own unworthiness, nor by giving you a better opinion of yourself: but by enlarging your views of the fulness and freeness of the great salvation.

In a word; have something good to live for, beyond your self, if you would live happy, or surmount your fears. You cannot ponder nor pray yourself out of all your difficulties, now that the World cries out for help; and Time, for enterprise; and Eternity, for action. The times of mere musing, like the ancient times of ignorance, "God winked at but now He commands all men every where to repent" of living unto themselves; and to bring forth fruits meet for that repentance, by living to His glory. And every man and woman may now do something "for Christ's sake." Pence can do what pounds could not accomplish in the days of our forefathers; and the widow's mite cast into the treasury of God, in her spirit, will become useful from its value, as well as pleasing from its principle.

No. VIII.

ON DOUBTS ABOUT PRAYER.

"What profit should we have, if we pray unto God?" Whilst this question is usually put in a bad spirit, and for a base purpose, by those who dislike prayer, it is not, in its abstract form, an improper question. It may be warrantably put by the most prayerful, when the object of it is, to ascertain whether we derive all the "profit," or exactly the kind of "profit," from prayer, which God has promised to 'them that diligently seek Him."

Now, there are two things we can readily say, in answer o the general question. First, That the act and habit of

prayer have a soothing and sanctifying influence upon our minds. And, Secondly, That the hope of an eventual answer, even if very remote, amply repays us for all the time and thought we devote to prayer. These results we hold to be profit enough, both to bind and encourage us to call upon God as long as we live."

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We can, also, say something of "times of refreshing from the presence of the Lord," which make us very happy whilst they last; and the influence of which is very holy, even after the sensible enjoyment is lost. It is not, therefore, improper, nor unwise, nor unnatural to ask-Is this all the profit that can be attained? It is not being over curious, even to inquire-What is the nature of the connexion between prayer and the Divine Presence; between prayer and the Divine Purposes; between prayer and the general principles of the Divine Government? A thoughtful man can hardly avoid such questions. They force themselves upon him, in the best, as well as in the worst, states of his mind. Nor is the fact, that they do not occur to all, nor even to many, of the prayerful, any reason why he should evade them. That they do not perplex the ordinary followers of Christ, is a good reason why he should not attach undue importance to such questions, nor be disconcerted if he find himself unable to answer them all to his own satisfaction; but no valid reason for hushing them up, or hurrying them over. Prayer effects something in the Divine mind. If it had no influence upon God, it would have no place in his plans. But as it effects no change in His

purposes-w]
what is that influence?

It has been well said-that prayer is as much a part of the Divine purpose, as its answer is. This fact does not, however, clear up the difficulty to any great extent. Indeed, it gives new point to the question-Why is prayer thus combined with its answer, in the purposes of God?

Now it is easy to see that, on our account, it would be unwise to have them separated. The moral influence of prayer upon us, is itself almost as valuable, and altogether

as necessary, as the blessings which form the answers to it. But the real question is-why is it necessary on God's account? That our minds ought to be brought to, and kept in, an asking frame, is self-evident. This arrangement carries its own reasons upon its surface, to all who look at it with their own eyes. But, the DIVINE MIND! What is the influence of prayer on its giving frame?

Now, whatever it be, one thing is certain; God does not comfort nor sanctify the prayerless. Whatever else He do or them, apart from being asked, this He does not. All the unasked-for mercy or grace which He exercises towards sinners, has for its first object, to render them suppliants. Whenever He is "found of them who sought him not," He is found as an accusing Judge, and not as a consoling Father, in the first instance. Even in the extraor

dinary case of Paul, until was given to him on the was called before, but "the hope of his calling" came after. These are facts, whatever be the philosophy of them.

he began to pray, no assurance subject of his own pardon. He

Now the general reason is very obvious: the final object of the divine purposes being the restoration of the soul to the divine image, and thus to eternal communion with God, the first steps towards that object cannot be otherwise than by prayer. Nothing else could be the beginning of that "good work" of grace, which ends in glory. There is, therefore, just the same reason for connecting all the present manifestations of the divine favour and presence with prayer, as for connecting all the future with praise. Finite spirits must for ever require some medium of communion with the infinite Spirit; and on earth, prayer is just as suitable to that end, as praise is in heaven, and must have just the same kind of influence in procuring divine favour here, that praise has in prolonging it there.

Now, we never dream of asking why the bliss of heaven depends upon praise. And yet it is self-evident that it could not continue, if gratitude came to an end. Whatever, there

fore, be the purposes of God in relation to eternity, their fulfilment cannot be independent of continued worship. It is the natural medium of their accomplishment-the only spirit and posture suited to them. Just so is prayer, in relation to the divine purposes which belong to time. And, therefore, all questions as to how they would go on if prayer stopped on earth, are as unwise as it would be to ask what would be the effect if praise stopped in heaven? It is part of the divine plan, that neither shall stop.

In regard to the influence of prayer upon the eternal mind, it is more easy to form just conceptions of it, than to find judicious language to express them in. For we have proof, yea, demonstration, that the mind of God can be influenced by moral reasons. The exercise of mercy in answer to prayer, is just as rational as the exercise of judgment against blasphemy. It is just as natural, under mediatorial government, that God should love prayer, as that he should hate sin under any modification of his moral govern

ment.

Now we are neither staggered nor confused, when blasphemy influences the mind of God to punish. This accords with all our ideas of propriety. And as a devotional spirit is as much in harmony with all His character, as a blaspheming spirit is hostile to it all, it is just as natural that He should be pleased with the former, as that He should be angry with the latter.

It is, however, the Atonement that furnishes the grand illustration of the way in which moral reasons influence the mind and measures of God. Now the atonement produces no change of His feelings or purposes towards man. It legitimated, not originated, the exercise of His love and mercy. It is as much a proof of His natural benevolence, as of His moral justice. It did not render Him merciful, but it was the only honourable medium of showing mercy. Without that satisfaction, we have no reason to suppose that our salvation could be morally possible. The atonement had, therefore, a mighty influence on the Eternal Mind, in