rule for good. But he never exposed mankind to unseen sufferings and torments in a future and unknown state of being. And this, doubtless, is the reason why the Scriptures have not directed men to pray to be saved from such a state, nor have given examples of any that ever did pray in this manner. I state this with entire confidence of its truth.

But what is the burden of a great part of the prayers that are offered up to God in the present day? Why, not so much that the people may be delivered from their sins, and from the miseries consequent upon them in this world, but that their poor souls may be saved from hell torments, from the devil and his angels, and from Almighty wrath and vengeance in a world to come. These are the exhibitions of tremendous import, by which, in strains of awful eloquence, the absurdly styled preachers of good tidings have amused some, and alarmed to distraction others, of their unfortunate hearers. Even the sick and the dying have often not been suffered to close their short and weary pilgrimage of life, by paying the last sad debt of nature, without being visited by these "miserable comforters;" who, instead of soothing the wretched sufferer, and the afflicted relatives, by consoling representations of the infinite compassion and goodness of Jehovah, and the riches of redeeming grace, thus bidding "despair and anguish flee the struggling soul," while "his last faltering accents whisper praise"-instead of such humane attentions; instead of ministering such Christian consolations, they have often terrified the imagination, and the yet lingering spark of reason and reflection, with frightful representations of impending horrors-have prayed for them, and vehemently exhorted them to pray for themselves, that their angry and terrible Maker would save them from the dreadful gulf of misery and wo, into

which they must otherwise be plunged the moment they yield up the ghost.

Now where, I inquire, is the authority for such proceedings? or where any proper example to warrant them? They have originated in the superstitions, and are found only among the traditions of

men.

St. Paul teaches us with what view, and for what object we should offer prayers and thanksgivings for all men, and especially for such as are in authority. It is "that we may lead a quiet and peaceable life in all godliness and honesty."

Here it is obvious that godliness and honesty are put as comprehending the sum of all Christian duty and obligation. So the Apostle doubtless meant to be understood. Godliness consists in being like God, as far as human peccability will admit. It consists in a conformity to His will, and in an imitation of His character and conduct; in purity of motive, integrity of principle, and unvarying, universal benevolence. Honesty relates particularly to our intercourse and dealings with mankind; and implies sincerity and candour, and strict rectitude and fidelity; that we cheerfully render to all their just dues; that we neither do nor wish anything injurious to any person; and, in short, that we study to fulfil that most reasonable and comprehensive injunction of our Saviour, deservedly called the golden rule of equity-"As ye would that men should do to you, do ye even so to them, for this is the law and the prophets."

Such "godliness and honesty" tend, above all things, to produce, and to preserve peace and quietness. Indeed, if they were uniformly and universally practised, a "quiet and peaceable" life would be the unfailing consequence.

Now sincere prayer has a direct tendency to pro

mote godliness and honesty, and of course peace and quietness among mankind. And this it does, not by effecting any change in the disposition or the purposes of God, as was before observed, but by the influence which the practice of the duty is calculated to exert upon ourselves, and upon society. We have already noticed that prayer is an acknowledgement of our dependance on God, and that the habitual practice of it has a tendency to impress a sense of that dependance on the minds of men. It implies also a confidence in the goodness of God, and increases that confidence; and these views of the Supreme Being, and of the relation in which we stand to Him, form the very foundation of godli

ness.

It was also before observed that prayers, and especially public prayers, sincerely offered up in behalf of all mankind, are an expression of pure benevolence; and the practice of the duty tends to increase that benevolence and good will; and therefore it exerts a salutary influence on the minds of men. This it does by impressing upon them a sense of their mutual wants, and their mutual dependance and obligation; and consequently its tendency is to lead to, and to promote honesty as well as godliness; both which are necessary to a quiet and peaceable life.

Praying for civil rulers, in particular, has a tendency to excite feelings of reverence for their station and authority, and a respect for the government and laws administered by them, and is adapted to have a restraining and favourable influence both upon the rulers and subjects; and tends to promote the order and well-being of community, as well as the peace and comfort of individuals. Hence, by the prophet Jeremiah, the Lord gave directions to the captive Jews in Babylon, among other things, as

follows: "And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof, shall ye have peace."

Without therefore supposing any alteration to be effected in the disposition or the purposes of the Almighty, in relation to mankind, by prayers, or other religious devotions; their utility may be inferred from their being divinely enjoined, and from their influence upon the minds and the conduct of men.

Let it not be thought then, that it is any part of the object of the foregoing remarks to undervalue the duty of prayer, either public or private, or to lessen in the view of any, its importance and obligation; No, far from it. It should be considered a great privilege as well as a great duty. Not, let it be repeated, with the view that it will effect any sort of change in the Supreme Being-in his disposition, his will, or his purposes. This can never be desirable. This, were it possible, ought above all things to be deprecated; and for this plain reason, that they cannot be changed for the better. Infinite wisdom, goodness, and benevolence, admit of no augmentation: neither can they suffer any diminution. Let heaven and earth rejoice! CREATION IS SAFE. But if the prayers and intercessions, however sincere, of frail, ignorant, erring man, who often mistakes, and even opposes his own happiness, and the best good of others, if his prayers could prevail to effect an alteration or variableness in the divine mind and counsels; or could, in any degree, control or influence the Creator, in his government of the universe, or of any human being, then praying persons would, of all others, be the most dangerous: they might do themselves and others the greatest possible injury, and even ruin the world by their prayers!

If I should admit the idea as correct, that the fervent supplications and entreaties of men, or of the best Christians, could ever alter, or be the occasion of altering, the will of God in anything; or of changing or disannulling one of his purposes; instead of exhorting that "men pray everywhere," I would beg and entreat them never to pray at all. I am satisfied that the original counsels of Jehovah are perfectly wise and good: I wish no other destiny for myself, nor for any creature of God, than those counsels have determined; and I desire they may remain unaltered, and unalterable for ever. And so they doubtless will; for thus saith the divine testimony by the prophet Isaiah, "O Lord, thou art my God, I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth." And Solomon declares, "There are many devices in a man's heart; nevertheless the counsel of the Lord, that shall stand."

Obvious therefore, as I think it must be, that the benefits of prayer must be in the effect they produce upon man, and not upon his Maker, who is of one mind and cannot be changed,* we should always

*A passage in the 5th chapter of the Epistle of James has often been quoted as proof of the efficacy of prayer, in prevailing upon the Supreme Being to alter his conduct, and even his disposition toward mankind, or toward certain portions of them in particular cases. The passage is as follows: "The effectual fervent prayer of a righteous man availeth much. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six months. And he prayed again and the heavens gave rain, and the earth brought forth her fruit."

The account here given of Elias, or Elijah's praying, and the effect which followed, refers to the time of the reign of Ahab, king of Israel, as stated in the 17th chapter of the 1st Book of Kings.

It would seem however, from the history of the case as there