tender physician knows what is best for us. We were too easy, too happy, ready to think our mountain stood strong; but, alas! we were soon convinced of the contrary. I would now make it my greatest care to improve the providence. To lose such a dear child, and not be benefited by the affliction, would double the loss. You well apply the words of David, "I shall go to him, &c.' not only to him to the but to grave, him in heaven, to be joined to that blessed choir of which he spoke a few hours before his death. Though we are much at a loss as to the particular meaning of this providence, yet in general we are sure it is well. I have now one less tie to draw me downward, and shall have so much less care in my dying moments.

SARAH SAVAGE."

Wrenbury Wood, March, 1720. Mrs. Savage died, February 27, 1752, in a good old age: her death was sudden: she dropt mortality without being herself sensible of the change, till she found herself amongst the blessed spirits of just men made perfect in the world of light; the world to which she was allied; being already formed by a perseverance in holiness, to the temper and disposition of it. She had lived a holy cheerful life; she had made religion her business, her early choice; and she was an ornament to her profession through all the different scenes and periods of life. Useful, beloved, meek, humble, and

charitable while on earth; she is now to receive the reward of the inheritance, which is incorruptible, and undefiled, and which fadeth not away, reserved in heaven for them who are kept by the power of God through faith unto salvation.

ON

For the Panoplist.

THE NATURE, USES, AND EFFECTS OF PRAYER. No. 1. PRAYER is a leading part of that worship, which we ren der to God. It ever implies cordial belief in his moral per fections, trust in his goodness, and a full persuasion, that he will hear and answer us in a way consonant to the designs of his moral government.

The only object of prayer is the supreme God, Father, Son, and Holy Ghost. To him only are we permitted to offer up our religious supplications and thanksgivings.

To understand the true nature of prayer, we must well consider what dispositions and exercises of heart are requisite for the right perform ance of it. St. James assures us,

that the effectual, fervent prayer of a righteous man availeth much. This passage desig nates the moral character of him, who prays with acceptHis heart is right with

ance.

God. He is sanctified by the Spirit. His affections are conformed to the divine will. He has a portion in the temper, and righteousness of Christ, and is justified in him. A person thus sanctified in the spir

it of his mind, and justified through Christ, does truly come to God. His prayers are effectual, and avail much. As there is but one God, the sole object of prayer; so there is but one Mediator between God and men, the man Christ Jesus. He is the door, the instituted channel of access to the Father, and the only name given among men, through which we can obtain audience and acceptance with God. It is the divine injunc. tion, that all prayers, supplications, and thanksgivings be of fered unto God in his name. Him the Father heareth; and he will hear no one, who presumes to approach him in any other name. When, therefore, we come to God in prayer, we must come expressly in the name of Christ.

Prayer to God must be sin

God desireth the heart,

and looketh on the heart. The matter of our prayer must be holy affections and desires. We must express to God the sincere emotions of our souls. The language of the real suppliant is; Hear the right, ch Lord, attend unto my cry;→→ give ear unto my prayer, that goeth not out of feigned lips.

Our prayer must be fervent. Sluggish prayers, heedless of ferings will never gain the ear and approbation of him, who demands the whole strength and vigour of our souls. By our pious fervour we must prove, that we love and adore God, and entirely confide in his power and faithfulness.

The true suppliant is not only sincere and fervent, but constant and persevering in his addresses to God. He is not unequal in his devotions, now abounding much in them, and presently remiss and negligent. To be heard and accepted, we must pray daily, pray always; that is, always maintain a suppliant frame of mind, that upon every occasion we may breathe out some sincere and humble petition to God.Prayer is the breath of a christian. Without prayer his spiritual powers would be impair ed, his graces languish, and his comforts die. By prayer he maintains nearness to God, and happy communion with his blessed Redeemer. Can you say, that a human body whose blood does not flow, whose pulse beats not, whose respiration has ceased, is in an animated, healthful state? As well may you call that man a child of God, and a disciple of Jesus, who restrains prayer and ceases to call on the name of the Lord.

Our prayers must be offered up in faith, and accompanied with repentance. Without faith our prayers do not arise from any good motive; our petitions have no proper foundation on which to rest. He, who cometh to God, must believe that he is, and that he is the rewarder of them, who diligently seek him. If we would be heard and obtain the matter of our requests, we must pray in faith, nothing wavering.

To our faith in Christ must

be added humbling views of ourselves, as unworthy, help less, miserable sinners, without the least claim to be heard on the ground of personal merit. The proper manner of coming to God is pointed out in the prayer of the publican, who stood afar off, smote upon his breast, and cried, God be merciful to me a sinner. They who draw near to God, realizing his moral purity and excellence, cannot fail to abhor themselves and repent in dust and ashes. Such contrite suppliants will retire to their houses justified much rather, than those self opinioned worshippers, who think their faults few, their sins excusable, and their character good; who charge their transgressions, which they consider as small, to the heedlessness of prejudice, or the impulse of some prevailing appetite, planted in nature, and not very of fensive to God.

They who make up an account of their liberalities, their attendance on religious ordinances, their hearing of sermons, and the decency of their manners, and come with these to the temple of God, urging them as an argument, why they should be accepted in their devotions, will find that God loathes their oblations, that they are as smoke in his nostrils. They may go to their houses self acquitted, and self approved; but in the issue they will find, that God turned away his ear from hearing their request. He will not be insalted with the proud claims of

those, who come to him, not to condemn themselves and magnify his grace; but haughtily to demand his approbation, saying, God be thanked I am not as other men.

We must offer up our prayers unto God by the aids of his Holy Spirit. Never shall we pray aright, before we have the teachings of God. Without his Spirit we can do nothing. To the Spirit we must look to give us a prayerful frame of mind, and to assist our infirmi ties. Without his influence we shall gain no nearness to God, no hearing at the court of heav en, no divine consolation, no answer of peace. Then the

good man prays successfully, when he prays according to the pattern of primitive saints, mentioned by the apostle; The Spirit also helpeth our infirmi ties; for we know not what we should pray for as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered. And he, that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for them according to the will of God.

We ought to consider not only the manner, in which we should approach God in prayer, but also the things for which we should pray.

In general, we should pray for the accomplishment of those events, by which the name of God will be magnified and made most glorious in the view of rational beings; by which his sovereign authority

will be established through the universe, and his laws obtain the cheerful obedience of men and angels. The glory of God's name, the establishment of his dominion over his creatures, and their willing subjection to his laws, are the limitations which are prescribed to all our prayers. With respect to every object of desire, we must say unto God, thy will be done.

God has taught us to pray with fervency for all the blessings of the covenant of grace. For sanctification, for the aids of the Spirit, for a disposition to serve God here, and a due preparation to enjoy him forever we may always, with humble confidence, offer up our petitions to our heavenly Father in the name of Christ.

We may pray for common, temporal blessings, so far as they shall subserve the honor of God, and our everlasting happiness. As it is uncertain to us, how far the blessings of the life which now is will promote the divine glory, the purity of our hearts, and our preparation for a better world; we should pray absolutely for no earthly good. But as many of the things of this life are good in themselves, and as we have reason to believe, that they will subserve spiritual purposes, and help forward the king dom of God's grace in the world; they are to be viewed as proper subjects of prayer. We may ask with submission for health, food, and raiment ; for the continuance of life, with its common connexions and en

joyments. We may pray for these things with peculiar fervour, when we are conscious of a disposition to use them aright, and find that we have derived spiritual advantage from them. It is innocent to desire health, and other temporal favours; and it is suitable to ask for them under this restriction, that they may be sanctified to our good, and be withholden, when deprivation. and affliction shall be more beneficial to us, or to others. We are to pray for the removal of those judgments, by which the bounties of providence are prevented; for the absence of pestilent diseases; for the continuance of public peace, or the termination of war. In all seasons of outward distress, it is our duty to pray importunately, that when God's judg ments are abroad in the earth, the nations may learn righteousness; that a door of deliverance and salvation may be opened for them, and the return of God's favor be hastened. A time of affliction is peculiarly a time of prayer. Seasons of spiritual declension and abounding iniquity, especially, require that they, who have an interest at the throne of grace, be incessant in their supplications to God, that he would pour out his Spirit, and send forth a refreshing from his presence; that religion may revive; that Zion may put on her beautiful garments, and all her children awake to right

eousness.

ASAPH.

(To be continued.)

many serious christians and approved divines have given the name of experimental religion.

This explanation may to some appear unnecessarily formal; but on subjects which have been grossly misunderstood, and misrepresented, it is needful to speak intelligibly, and with precision. It is a fact, though a melancholy one, that the very name of experimental religion is with many a topic of reproach and ridicule. Nor can the most liberal charity suppose that it is the name alone which offends them. They profess indeed to be friends to religion. But the religion they befriend, is a spir itless, uninteresting thing; scarce reaching the mind; at best, dwelling on its surface; exciting no emotion; subduing no corruption; implying no conflict, and imparting no pleasure. It consists with a heart still estranged from God, undivorced from sin, and idolizing the world. In short it is an appearance unsupported by reality; a form, regular perhaps, and fair; but without life.

For the Panoplist. ON EXPERIMENTAL RELIGION. FEW are so ignorant of the nature of religion, as not to know that it includes something more than orthodoxy in speculation, and correctness of external conduct. These may exist, and the heart be yet the seat of infidelity, and unsubdued corruption. Real religion implies an alteration of the practical judgment, and of the habitual,governing dispositions of the soul; an alteration effected, not by the efforts of nature, or the power of moral suasion, but by the energy of divine grace. This change originates a correspondent mode of living. Its subject, inspired with new sensibilities, desires, aversions, hopes, and fears, will of course give a new reception and treatment to the great objects of religion and eternity. Reverential love, gratitude, and submission to the blessed God; humble trust in the merits and intercession of the divine Redeemer; implicit reliance on the teachings and guidance of the Holy Spirit; ardent devotion to the divine service and honour; these will now be his principles and springs of action. With these will naturally be connected a realizing impression of the omnipresence of Deity, a joyful sense of his pardoning love, mingled with a heart breaking sorrow for remaining sin, and an habitual, painful, resolute conflict with indwelling corruption. Such are the sensibilities and exercises to which

If there be any truth or meaning in the word of God, a religion of this heartless, superficial sort, bears not the remot est affinity to that which he ac cepts. Let it be but a moment assayed by this infallible standard, and it shrinks into its nat ural worthlessness and insignificance.

Does the scripture speak of that change of character which