ny to be false. If he were deJuded or self-deceived, God must be concerned in the delusion for no one can do such miracles as were done by Jesus except God be with him. It would, sir, give me great pleasure, to see all your doubts removed, and your soul rejoicing in Jesus, as the way, the truth and the life.

A. I thank you, sir, for all the tokens of your regard for me. Your company is not unpleasant, but on account of my weakness, it will perhaps be prudent to discontinue the conversation. I wish you to pray with me before you retire, and to visit me again as soon as it may be convenient.

THE following passage is taken from the Introduction to the New Testament by J. D. Michaelis. The writer was a professed trinitarian. After showing that some of the ancients who have been denominated heretics, were guilty of corrupting the sacred writings, he makes this candid concession:

"Though no advocate for heresy, I candidly confess that the orthodox themselves have been guilty of the charge, which they have laid to others; nor do I confine this assertion to those who have assumed the title without deserving it, but extend it even to such as have taught the pure and genuine doctrines of the Bible. The hope of acquiring an additional proof of some established doctrine, or of depriving an adversary of some argument in his favour, may seduce even a true believer to the commission of a pious fraud or blinded by prejudice, and bound by the fetters of a theological system, he finds his favourite doctrine in every line; he expounds, therefore, not by reason, but by system; his explanations acquire the form of marginal notes, and

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these marginal notes are, at length obtruded on the text. The words viss, Mark xiii. 32, were thought to afford an argument against the Divin. ity of Christ. Ambrose, therefore, was of opinion that they ought to be erased, and says that they were omitted in the old Greek manuscripts. I will not positively affirm that Ambrose was guilty of a falsehood, but this, at least, is certain, that no manuscript exists at present in which they are not found. But admitting the pious father to have spoken the truth, and that he had actually a copy of 12 Greek manuscript in which the words were omitted, it is natural to attribute the omission to the same motives as those by which he was actuated himself. The late Heumann, whose orthodoxy respecting the Divinity of Christ was never called in question, was of the same opinion with Ambrose, and was disposed to banish this passage from the text, in opposition to the unanimous testimony of the Greek manuscripts.

Nor have these wilful cor. ruptions been confined to the Greek original, for we may allege an undeniable instance of

the same unwarrantable liberty, that has been taken with Luther's German translation. That great reformer of our religion, being persuaded that the well-known passage in the first Epistle of St. John, chapter v. 7, was not authentic, refused it a place in his translation of the Bible; and in the preface to his last edition protested solemnly against it, requesting those who were of a different opinion to leave his writings uncorrupted; and rather to make a new translation than obtrude on the old what he denied to be genuine. But guided by mistaken zeal in support of orthodox

PRAYER is a duty explicitly enjoined and abundantly encouraged in the sacred Oracles; yet we have reason to believe that it is greatly neglected or indevoutly performed by a large portion of almost every society. Among those who neglect the duty, or seldom perform it in a devout manner, we fear that too many may be found who have professed to be followers of Christ. But when we consider that we have both the precepts and the examples of our Saviour to enforce the duty, it is difficult to conjecture how a person who neglects prayer, can persuade himself that he is a disciple of Christ. For nothing short of possessing his temper, obeying his injunctions, and conforming to his examples, an entitle any one to the name of a follower of the Lord Jesus. Very few will deny that it is the duty of ministers and pro

fessors of religion to call on the name of the Lord. But what reason can be given why they should pray, which will not imply that the duty is equally binding on others? Are ministers and professors of religion more dependent on God and more needy of divine favours than other people? If not, why should they pray and others be excused? Will you say that they are bound by their profession to set this good example? Of what use can be their example, if it be not for imitation? The very object of example is to influence the minds of others; and if ministers and professors are bound to be examples to others in respect to the duty of prayer, it will follow that others are bound to imitate this good example.

It is indeed a part of the offi eial duty of ministers to pray; and it is equally their duty to

arge their hearers to pray. But how can it be the duty of a minister to urge his hearers to pray, if the hearers have any reasonable excuse for neglecting the duty? It will hence appear that hearers of the gospel are as really under obligation to pray, as their ministers; and that this is as true of nonprofessors, as of those who profess religion. If nonprofessors can live without dependence on God; if they have no need of his help or mercy, they may be excused in neglecting to pray, but not otherwise. The obligations of men to pray result from their dependence on God, and his requirements, and not from their professions. Yet, how perfectly easy are many people in the neglect of this duty, while they view it as essential to the character of a Christian! What lamentable blindness! Do they expect that God will provide for them a different way to heaven, than that, which he has prescribed for professors of religion? Or on what ground do they feel justified in casting off fear, restraining prayer, and living as without God in the world?

But how is the duty of prayer to be performed? We should approach our God with reverence, and come as obedient children to a kind Father, who is able and willing to help us. As we have been sinners, we should pray with a contrite, confessing temper, and plead for mercy through that Mediator, in whom God is well pleased. We

should come to God with a grateful sense of the unnumbered mercies we have received, and thankfully acknowledge the

divine benignity. We should pray in a persevering manner and with humble faith in Gods as a gracious rewarder of all who truly call on his name.

He that cometh to God in an acceptable manner, must not only believe that he is, but that he is a rewarder of all who diligently seek him. Without such faith it is impossible to please God in our prayers. But in this particular it is feared that many are deficient in their approaches to God. On the same ground perhaps multitudes neglect to pray at all; that is, they do not really believe that God is a rewarder of them, who diligently seek him. The want of this faith may account not only for the neglect of prayer in some instances, and the cold, formal manner in which it is performed in others; but also for the want of obvious answers to prayer. If men will not believe that God is disposed to reward those, who diligently seek him, it is but reasonable that they should be treated according to their unbelief, and sent away empty.

Many things may have coneurred to produce in some men under the light of the gospel this deplorable unbelief; but, perhaps, no one thing has had more influence than the incorrect views, which have been entertained of the immutability of God and his divine purpose. Is it not a fact, that many people have no heart to pray, from an apprehension, that the immutability of the divine purpose is such, that prayer can be of no avail? Do they not in heart say, "If God be determined to bestow the favours which we

need, we shall have them, whether we pray or not; but if his determination be not to be stow the favours, prayer must be unavailing. With such views and feelings men will not believe that God is a rewarder of them that diligently seek him. Of course, they will either neglect to pray, or pray in a manner offensive to God.

If this stumbling block should be fairly removed out of the way, great service will be done to the cause of religion; this, therefore, will be attempted.

It is not, however, for me to deny the perfection, the immutability, or the unlimited extent of the divine purpose; but it will be my aim to show that, this very purpose affords ground to believe that, God is a rewarder of them that diligently seek him.

If there be any sincerity in God, there is nothing secret implied in his purpose, which is inconsistent with what he has revealed; and to suppose that he is destitute of sincerity, would be impious. What, then, is God's revealed purpose in re gard to prayer?

God has made himself known to us as the "Father of lights, from whom cometh down every good and perfect gift." He has revealed himself as a prayer hearing and a prayer rewarding God; and one, who in an eminent degree possesses the heart of a kind Father. He has positively commanded the duty, and he has graciously promised to bestow favours in answer to prayer. Let us hearken to the instructions he has given us by his beloved Son. "Ask, and it shall be given

unto you; seek, and ye shali find; knock, and it shall be opened unto you: For every one that asketh, receiveth; and he that seeketh, findeth, and to him that knocketh, it shall be opened." "What man is there among you, who, if his son shall ask bread, will give him a stone? or if he ask a fish, will give him a serpent ? If ye, then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give good things to them that ask him ?”

By the parable of the Pharisee and Publican, our Saviour taught the importance of humility and contrition in our addresses to God. By the parable of the widow and judge, he taught importunity, and perseverance in prayer. By the form of prayer which he gave to his disciples, and by his own constancy and perseverance in prayer, he encouraged and enforced the duty. We have also for our encouragement the precepts and examples of inspired prophets and apostles; and records of many remarkable instances in which God graciously bestowed favours in answer to prayer. Such is the revelation which God hath made of his purpose, as it respects this duty.

We may now take into view the immutability of the divine nature and council, and the result will be this-That God is immutably determined to be a rewarder of those, who diligently seek him.

How boundless, and how unchangeable, then, is the encouragement to call upon God! His heart is love; his under

standing is infinite; his arm is almighty; and by an immutable purpose he has determined to reward all who humbly and diligently seek for mercy. Is it possible to conceive of any ground on which the encouragement to pray could be greater? But the objector may ask Shall we not be sure to have precisely the same favours if we neglect to pray, that we have a right to expect in answer to prayer? To this question we may safely answer, No: and you might with the same propriety ask the following questions" Shall I not be sure to have the same quantity of corn whether I plant, or neglect to plant? Shall I not live as long, enjoy as good health, and as much comfort, if I neglect eating and drinking, as if I eat and drink ?"

The perfect and immutable purpose of God, has the same relation to our spiritual and eternal welfare, that it has to our temporal and worldly concerns. In both cases it appoints means and establishes their use.

Indeed we have greater en couragement to pray and to use means for our salvation, than we have respecting our temporal welfare. We may cultivate the ground in the best manner, we may plant and sow the best seed, and we may humbly pray for God's blessing on our en

deavours for a crop. Yet, for wise reasons he may send a drought, a hailstorm or a frost, and destroy our crops; and then answer our prayers in sanctifying the calamity to our spiritual advantage. But if we attend diligently to the means of salvation, and humbly pray for the divine blessing, neither drought, nor hailstorm, nor frost, nor any other calamity, will prevent our enjoying the fruit of our labours, in the salvation of our souls.

But the objector will ask again-Am I not so dependent on God that I can do nothing without his aid ?

Yes; you are a dependent. being; you need God's assistance and blessing in regard to all the means for the attainment of eternal life. And you are in the same manner and in the same degree dependent in respect to all the means you use to obtain your daily bread, and to prolong your life in this world; for in both cases you are entirely dependent. Without God you can do nothing, and without his blessing on the means, all your efforts will be in vain.

Why then do you not feel discouraged as to using means for the support of your bodies, and lie down and die? This would be perfectly consistent with your neglect of prayer, and other means of salvation.

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