by the very act which proves him to be the Son of the most high God!

To the devout Mind, at these moments, the pleasures of sin can have no allurements. It soars above all those pursuits of wealth and ambition which reason condemns, and which are inimical to the possession of greater riches, and more exalted honours. It views the votaries of vicious pleasures with contempt. It considers the most vivid pleasures of the wicked as transcient sparks, leaving a dismal gloom all around them, and destroying every desirable prospect. It looks upon the wilful transgressor with sensations of horror. It knows that he is a fool who makes a mock at sin, in every sense of the word; although he may not be able to decide which ponderates, the folly or the base ingratitude of the character.

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Can any mode be devised to strengthen the social affections, or cherish a spirit of universal Philanthropy, equal to a cordial compliance with the exhortation of St. Paul, "I exhort that supplications, prayers, and intercessions, and thanksgivings be made for all men, for kings, and for all that are in authority; that we may lead a quiet and peaceable life, in all godliness and honesty?" and the assurance given, that "this is good and acceptable in the sight of

God our Saviour, who will have all men to be saved and come to the knowledge of the truth?" Would not that sordid selfishness, which is the grand source of all the disorders and miseries suff red by mankind, be effectually restrained and subdued, were every one who assumes the Christian character, seriously to consider the whole human race as his Brethren, as often as he professes to call upon the name of his heavenly Father, and to pray that "his kingdom may come, and his will be done, on earth as it is in heaven?" Will he dare to resent every petty injury, from the delusive conception that he is a man of spirit, or a man of honour, when he recollects before the throne of offended majesty, that the forgiveness of others, is a prerequisite to the pardon of his own offences? Would human beings rashly precipitate themselves into all the horrors of war, or christians immolate christians, on the altars of interest, ambition, or theological hypothesis, did they consider themselves as children of the same family, joint heirs of the same promises; and who expect to be saved through the same mediator between God and Man, the Man, Christ Jesus, who gave himself a ransom for all ?”

Since the devotion of the heart hath a natural tendency to produce such blessed effects, so

essential to the Christian character, so essential to peace on earth, and to a preparation for the kingdom wherein dwelleth righteousness, the duty of Prayer is no superfluous or unnecessary duty enjoined upon us by our heavenly Father; although his benevolent dispositions and purposes respecting us, cannot be augmented by the most earnest intreaties.

To pray, is a natural propensity of the human mind. It has been indulged by all who believe that there is a power above them, however crude and absurd the ideas they may have formed of such a power. It is the universal language of imbecility in distress, and of conscious guilt. The most Presumptuous have recourse to it in the hour of extreme danger; and the most Profane will call upon the Lord to have mercy upon them, under the prospect of suffering for their folly. On the other hand, that sublimity of character which shone with unlimited lustre in the Saviour of the world, was acquired and secured by an habitual converse with his heavenly Father. It was from this source that he received instruction, miraculous power, consolation, strength, and resolution suited to the nature of his office, the severity of his trials, and the infinite importance of his mission. We are not authorised to expect, that the most devout

and habitual converse with heaven, will render any of his disciples perfect, like their Divine master; but it will inspire them with dispositions which lead towards perfection. It will enable them to combat with vice, and resist temptation. It will strengthen virtuous resolutions, reward them with many consolations, and cherish the affections the most sublime in themselves, and the most conducive to happiness, love, admiration, and gratitude towards the father of mercies, and the God of all consolations.

It is not known in what manner, or to what an extent, assistance will be communicated. The duty is enjoined, and aid is promised; and with these we are to rest satisfied and thankful. The obscurity of the subject hath induced many theologians to pay extraordinary attention to it, but without adequate success; and opinions have been formed bordering upon injurious extremes, though in opposite directions. Some Christians have treated the doctrine of divine assistance, in such a manner as to confound it, in every case, with the miraculous operations of the Deity. The language most familiar to them would favour the presumption, that every good thought, and every good action proceeds from an immediate influence of the spirit upon the mind,

as much as the supply of manna in the wilderness, or the gushing of water from the rock, was the immediate effect of Divine agency, in the days of Moses. They acknowledge indeed that God operates in the use of means; but, according to their statement, the use of the means is entirely superfluous. Did these means not possess some degree of efficacy, they would lose their character; and though we may not ascertain the degrees of their efficacy, it is natural to suppose that, in many cases, it may be competent to the desired effect.

These confused Ideas lead to other inconsistencies in religious opinions; for they are entertained by those who think it their duty to exhort men to make efforts which are, according to their system, totally impracticable. After declaring, in the most positive and explicit manner, that man can do nothing of himself, with what consistency can the unregenerate sinner be exhorted to pray for Divine grace, to change his heart? For, if he pray with the sincerity and earnestness, they acknowledge to be requisite, either the blessing, for which he intercedes, was communicated before he made the attempt, or he has been successful without it.

This doctrine is not only a solecism, but it is injurious. It has a tendency to drive the uncon