in our folly and presumption, and ask him so far to alter and suspend these laws and this course of action, as to bring about some specific event, not included in the original plan, or to prevent the accomplishment of what, in the natural and established order of things, would take place. At first view, this objection appears formidable, the more so from the show of philosophy which it assumes. It is hardly necessary, as some writers have done, to bring forward an array of arguments drawn from science, in order to meet this objection. In this case, perhaps, as in many others, the best answer is the simplest and most obvious. It is this: He who lays out the plan of the universe and establishes its laws, takes into view the whole series of events; in this series of events, every prayer which we offer, every desire we breathe, has its fixed place and influence, was foreseen, and its effect determined, from the outset. We are not, therefore, in reality asking God to change the course of events, or the plan of the universe, when we offer to him our prayers, since those prayers are themselves a part of the established order. Dr. Whewell has well expressed this: "In the spiritual world, the prayers of believers are events as real as their temptations, their deliverance, their forgiveness; and the former events may very naturally be conceived to produce an effect upon the latter. There is, therefore, in such prayers, nothing inconsistent with our belief in God's goodness and wisdom." To this he adds, what is doubtless true, that when we ask for temporal blessings, as for our daily bread, our prayers are rather an expression of our dependence on God, than of a desire that he would direct the course of the world according to our wishes. Of the real efficacy and value of prayer, we have the highest assurance, both in the encouragement to this duty which is presented in the sacred Scriptures, and also the actual experience of its benefits by believers in all ages. - Argument from Scripture. The efficacy and duty of prayer are set forth in the Scriptures in the plainest light. “Ask and it shall be given you, seek and ye shall find," is the language and spirit of the whole Bible. What can be more explicit than this language—and the like everywhere abounds in sacred writings as to the real efficacy and use of prayer? Besides the general instructions and precepts which enjoin the duty of prayer, there are specific directions given as to the various objects for which we may properly ask. Examples also are given of prayer for specific objects, for private and for public benefits, for the remission of sins, for deliverance from temporal evils, and for whatever the soul of man most earnestly desires. And not only have we instances of prayer in the Scriptures, but of answers to prayer, and those almost innumerable. We are not presented with precepts and examples merely, but with manifest and practical results. That God answers the prayers of his children, and has done this in manifold ways, and instances too many to be repeated and too obvious to be mistaken, is as much a matter of history as any event recorded in sacred or profane annals. Peter prayed, and the prison doors were opened; and his chains fell off. Joshua prayed, and the sun stood still over Gibeon, and the moon over the valley of Ajalon. Elijah prayed, and the child of the Shunamite was restored to life. Moses prayed, and the Lord forgave the iniquity of Israel. Again and again, in answer to his supplications, plague, and pestilence, and the swift judgments of Heaven were stayed, and the people saved. Christ prayed, and an angel stood at his side to comfort and strengthen him. From Christian Experience. Nor is it from Scripture alone that we derive evidence of the efficacy and value of prayer. The history of God's people in all ages and all times, the history of the renewed heart wherever found, is to the same effect. Whoever, in humble, earnest supplication, in a filial spirit, and with true faith, goes to God for those things which he desires, and which are proper objects of prayer, usually, it is not too much to say, receives that for which he asks. I do not say always; for it is possible that those things which we desire may not be in accordance with the divine will. Infinite Wisdom may perceive that it is not best on the whole, or best even for us, that the desire should be granted. Still the rule stands, notwithstanding all exceptions, that he who asketh anything of God, believing, shall receive. Why Enjoined. — If we ask, now, why such a practice is enjoined in the Scriptures, why prayer is made a duty, when doubtless the same blessings might be conferred without the asking, it may be sufficient to reply, that it is due to the Supreme Ruler of events that we should in this manner recognize his sovereign sway, and our entire dependence on him for all the mercies of life. He will be inquired of for these things. The good and wise father may choose that his child shall ask for that which he is ready to bestow. It is right and fitting that the child. should do so. Such a procedure is of service also to the petitioner. It keeps alive in him the sense of his constant dependence on his God, which he might otherwise be ready to forget. It reminds him of the source whence all his blessings flow, and of his constant need of divine guidance and protection. It prepares him also to receive with grateful heart those favors which he asks, and to enjoy their reception so much the more as gifts from his Heavenly Father, in answer to his prayer. II. OF THE SABBATH. If it is our duty, as we have already seen, to worship God, it would seem to be desirable and proper that there should be stated times for this worship. The observance of special days and occasions for this purpose, seems to be the dictate at once of reason and of natural religion, as indicated in the practice of all nations. Differences of opinion may exist as to the number and frequency of these occasions, and the proper method of their observance; but no nation, it may safely be affirmed, that recognizes any religion, and any Deity, fails to consecrate to its religion and its God some special time as sacred to his worship. In treating this subject, it may be well to consider the presumption in favor of a Sabbath; the authority of the Sabbath as a positive institution; and also, very briefly, the proper manner of observing it. -It is a 1. PRESUMPTION IN FAVOR OF A SABBATH. strong presumption in favor of a Sabbath, that some occasion of this kind is desirable, if not absolutely necessary, as a period of rest, both for man and beast, from the ordinary toil of life. If this be so, then the usefulness of the occasion is certainly an argument in its favor, and goes to establish the duty of its observance. It is a well-ascertained fact, that both body and mind require intervals of relaxation from accustomed toil. Facts show that the physical system requires such rest, and that its energies are exhausted, and its vital powers impaired, when this law is disregarded. It is equally true of the mental faculties. Not only will more intellectual labor be accomplished by the faithful adherence to this law of occasional rest, but it will be accomplished with less injury to the physical and mental constitution, with less waste of vigor and of life. These facts are so fully attested by scientific observation and general experience, and are now so generally known and admitted, that it is not necessary, in this connection, to enter into any argument to establish them. It is not merely useful to the laborer to rest for the time being from his toil, but the prospect of a day of rest and recreation approaching, refreshes and encourages him amid the labors of the week. Nor is it the body only that feels the refreshing influence. The mind, no less than the body, requires relaxation, and that change of employment which the Sabbath brings. True, the mind is never absolutely inactive; the rest which it needs is change of occupation, and not entire cessation of thought; but this change it does need, and precisely this the Sabbath furnishes, by directing our thoughts to objects which do not so fully come before them during the labors of the week. The influence of the Sabbath is in this way very considerable as an agent in promoting the happiness and civilization of the community. By affording intervals of rest and relief from the toils and cares of business, and the weariness of labor, it adds not merely to the physical and mental vigor, but to the sum of domestic and social enjoyment. It gives the busy laborer a day at home with his own family, and throws the refining and elevating influence of social intercourse over many a mind, that would be otherwise shut up to the drudgery of constant toil. - Needed for Moral and Religious Culture. But it is chiefly as an opportunity of moral and religious culture, that the Sabbath is of advantage to man. Employed, as most men are, during the week, with active labor, whether of body or of mind, there is little leisure or inclination for religious thought, for self-culture and discipline, for progress in the knowledge of divine truth and in the way to |