touched with sorrow, and who hath been brought by it to lean upon God; whese intellect, conscience and affections have been quickened into life-a life, that, like God and Heaven, is eternal-will say even from the depths of poverty, and the swelling waves of bereaved, sorrowful feeling,-"It is good for me to be afflicted." But I have not written this paper to illustrate the uses of suffering, but the nature of human life. It is variable-uncertain. Temporal things, those which are seen, are passing away. Spiritual things, the unseen, the intellect, conscience, the affections, are eternal. Let us all, the rich and the poor, the happy and the sorrowing, live wisely for these.

H. E.

THE DWELLINGS OF THE JUST.

I SAW the dwellings of the Just,

No sun was in their sky;

Nor candle lit their rooms by night.

They walked upright, as fearing none,

Each step so sure they trod;

They moved as those who had been taught
The perfect law of God.

All day they labored, yet at rest,

As in His sight who lives;

Who to each one his rightful place,

And rightful portion gives.

And shadowy night was blessed to them,
As His who gives the day;

And sweet the sleep it brought to these,
Whose joy was to obey.

JONES VERY.

OVER every true poem lingers a certain wild beauty, imneasurable; a happiness lightsome and delicious fills the heart and brain, as they say every man walks environed by his >roper atmosphere, extending to some distance around him. R. W. EMERSON.

THOUGHTS ON PRAYER.

A misconception of the nature of prayer, has arisen in some minds, it would appear, from not attending to the real distinction between prayer as an act of devotion and the principle of devotion itself, which is the state of mind with respect to God. Similar is the distinction, often overlooked, between devotion as a part of religion and the principle of religion taken as a whole; and from blending things which are thus specifically distinct, objections are often brought, which in truth are altogether irrelative to the case. The essential principles of true religion are summarily comprised by our Lord in these two great commandments: 1st. "Thou shalt love thy Lord, thy God, with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." 2d. "Thou shalt love thy neighbor as thyself." Thus religion in its full sense includes both devotion or piety and moralityour regards and duty to God and our regards and duty to man, as well as to ourselves. That true, genuine piety or devotedness to God, will influence, improve, strengthen and perfect our morality, or our various duties and obligations we owe both to ourselves in the formation and improvement of our characters, as well as to society, and quicken and purify our motives to a faithful and cheerful performance of themwill not be questioned; but we must not confound the one with the other, or substitute the one for the other. Devotion, piety, is not morality, nor is morality either piety or devotion.

In like manner devotion includes contemplation, meditation-the engagement or exercise of our affections towards God, and corresponding actions proceeding from them, as direct aspirations and addresses to the object of worship as our Heavenly Father-which is prayer; but prayer is as distinct from the former as devotion is from morality.

Contemplation then, although essential in preparing the mind for prayer, is not itself prayer. For "the perpetual exertion and recurrence of a pleasing affection towards a Being infinite in power, knowledge and goodness, and who is also our Friend and Father, cannot but increase and strengthen all our joys, and alleviate all our sorrows-the sense of his presence and protection will restrain all actions that are mischievous and hurtful-support and encourage all such as are beneficial and excellent, and infuse such peace and tranquillity of mind as will enable us to see clearly and to act

uniformly."* Thus contemplation may precede-it may succeed prayer, but it is distinct from it."It is one thing to contemplate a blessing, and desire it-quite another to ask for it; and it is plain that the promise of God is given to those who ask, not to those who desire merely; to those who employ petition, not to those who are content with contemplation."t "There cannot be a more fatal delusion," says a Christiau philosopher," than to suppose that religion is nothing but a Divine philosophy in the soul; and that religious affections may exist and flourish without being cultivated by devout exercises and expressions." In fact, "no internal dispositions can remain long in the mind unless they are nourished by proper associations."

What then is Prayer? Prayer, as I conceive, is the homage of our affections-the genuine aspiration of our souls, addressed to the divine being in a direct manner: it may be in contrition, in penitent confession, in prostration of soul under a sense of its failures and faults, and seeking forgiveness; in petition for light, guidance and strength, under consciousness of its own ignorance and weakness, and its entire dependence upon Him whose wisdom and power preside over all: it may be in grateful emotion and aspirations for blessings received, and of unreserved confidence in the paternal compassion of its Heavenly Father-in earnest desires after spiritual good and succor in temptation. "He who truly prays,§ feels during the act a sense of God's presence, authority and love-of His own obligations and unworthiness; of his need of being better. He feels grateful, humble, resigned-anxious for improvement. He who prays often, often has these feelings, and by frequent repetition, they become customary and constant. And thus prayer operates as an active, steady, powerful means of Christian progress.

Thus is prayer the very nourishment of the devotional life, and is the highest privilege that a human being can enjoy. Prayer may be divided into two primary parts:

1. As it respects individuals, or private prayer;

2. Prayer expressed in public, either by one person, as by a minister, or by several alternately, which may be termed social prayer.

Private prayer may be considered under three heads:

1. As merely ejaculatory-secret, silent aspiration or emotion, directed to the object of prayer, without being clothed

*Dr. Hartley. +Hen. Ware, Dr. Hartley. Hen. Ware.

in words. "Our hearts may be turned to Him in the greatest confusion, as well as in silence and retirement".*

2. Secret aspirations, but clothed in words mentally expressed, not orally. Words become indispensable in secret prayer, with but few exceptions, from the associations of ideas and feelings which are transferred upon them.

3. Aspirations of the soul, expressed in words, orally, yet in private. "We think in words," as well as "express our thoughts in words."

And now of public and social prayer. All our social affections are cherished and strengthened by the expression of them, and thus acquire ardor and permanency. The interchange of reciprocal sentiments refreshes and invigorates those sentiments, whatever may be the nature of them: words, by the associated feelings which they excite, kindle the fervor of affection, and transfuse it from heart to heart; and thus where there is a real response and a cordial sympathy, the sentiment of the speaker becomes that of the hearers: and, if this is the case with our social affections and moral sentiments, so is it also with our devotional feelings and sentiments; for they differ only with respect to the objects to which they are directed: they are essentially distinct, because their objects are distinct; but their growth, expansion and purity equally depend upon assiduous cultivation.

Again, Prayer is not only a vital element in Christian progress, and a source of the highest enjoyment, but it is a religious duty. The Scriptures direct and command us to prayto "pray always" and "in every thing to give thanks." And our Saviour exhorts us to pray, even with importunity, and has given us the assurance that our Heavenly Father will regard and bestow his blessings upon those who ask him for them.

And, turning to the Old Testament, we find similar injunctions and similar encouragements. As the hearer of prayer, God is emphatically addressed as the proper and exclusive object of human worship. Thus, "O Thou, who hearest prayer, unto Thee shall all flesh come." Language such as the following is also frequent: "Trust in Him at all times, ye people; pour out your hearts before Him." "He heareth the prayer of the righteous." "His ears are open to their prayers." "The prayer of the upright is his delight." "They shall call upon me, and I will answer them." And one charge

*Dr. Hartley.

against irreligious men is, that "they have not called upon God." "Thou hast restrained prayer before God."

One remarkable case is upon record. When God wa pleased to foretell the restoration of his people Israel to their own land, and to enumerate the many blessings which he promised to bestow-giving them the most positive and solemn assurance of them-he annexes this declaration: "Thus

saith the Lord God, I will yet for this be inquired of by the house of Israel to do it for them.'

Such authority is sufficient to supersede any scruples on account of "the infinite nature and majesty of God," and our own insignificance in his sight. "We have the confident assurance that we have the privilege to pray, to express all our wants, desires, joys and griefs to our Creator, as our Heavenly Father, and that he will hear and help us."

But it is objected with respect to social prayer, that "it is impossible for one individual to know the particular state of another's mind and feelings, and therefore what one might express would not be applicable to others." True; but there are common wants which may be expressed-common failings and errors which may be deplored-a consciousness of faults, common to every candid, truthful mind, for which for giveness needs to be sought-a sense of common dependence, which ought to be acknowledged-a deep feeling of gratitude for blessings and mercies common to all-desires after spiritual good and increased attainment of it, which ought to be common to all-a need of increased light, strength faith and succorthe homage and adoration which, all are bound to pay to that infinite Being, who alone is the proper object of it, and a spirit of resignation to his will.

Here then is a broad basis upon which social prryer may be raised, not to the exclusion of secret, private prayer, but calculated to aid it. Public prayer on special occasions, may may also be classed under this head.

But another objection is also made to the manner in which meetings for social prayer are frequently conducted: the loud vociferations-a redundance of verbose effusions, and a too great familiarity of expression, which are indulged in by some persons. These may be admitted to be very censurableeven to disgust and abuses; but by no means do they affect the principle, or arise from it necessarily, but, like all other abuses, may be traced to their proper source, and placed to the account of human inconsistency and inferiority.

It is also urged against prayer in times of public calamity, that, as the Divine dispensations are conducted in wisdom,