We know very well that there is a great Moral Governor of the world; and we know also that He is the judge of the whole earth, and that He will assuredly do right. The cases of Ahab, and of the Ninevites, seem to me to confirm the truth of Mr. Clowes's argument. One thing, however, I am quite sure of,-every day of my life God mercifully spares one in my own family, in answer to "the prayer of faith with SUBMISSION." This is a case in which I believe I cannot be mistaken. The writer is no metaphysician, but a plain blunt Englishman, who has been a pilgrim more than seventy years in this wilderness, greatly afflicted, tossed about, and tried.

Meeting with that venerable minister, Mr. Morgan, of Birmingham, last April, he took my hand cordially, and said, "I am glad to see you; we have not met before this for fifty years; and we were then boys." What we all want is to take God at his word, and firmly to believe Rom. viii. 28.

I am much pleased with "The Church," and "The Appeal," and if it were in my power to do it, with my present feeling, I would circulate one hundred thousand copies monthly; but the will must be taken for the deed. With my best wishes and prayers for success,

I am, Sir,

Your faithful friend,

SENEX.

Considering the subject of the following letter to be of the highest importance, and having received many communications thanking us for our recent articles upon it, we feel bound to attempt the removal of doubts like those now suggested, especially presented as they are in so thoughtful and serious a spirit. We cannot, however, undertake to recur to it again in future numbers.

To the Editor of "The Church." Dear Sir,

With many others of your readers, I cannot but feel grateful for your recent articles, suggested by the cholera, on "the Philosophy of Prayer," and am much gra

tified to find from them, as well as from many previous pieces, that we have a periodical conducted in so enlightened a spirit, and whose Editors do not think it beneath them to examine candidly, the objections of thinking men to the popular theology.

But, while acknowledging the force of your truly excellent remarks in the articles referred to, I must confess that I am not fully satisfied as to the correctness of your views: and, with your permission, I will state as briefly as possible, the difficulties which appear to me to beset them.

I do not, I assure you, sympathize with the writers to whom a principal portion of your articles are addressed, who dispute the freedom of the Divine Being to interfere with physical causes. To my mind it appears clear, that the maker of the great material machine may and must superintend its movements, and that, in the moral government of God, freedom is as necessary an attribute of the governor, as is omnipotence or omniscience. The difficulty which seems to me to attend the subject proceeds from quite another source. It is moral rather than philosophical. I should state it in this way.

God is governing the world not for physical, but for moral, purposes. His object, if we may so speak, is to contrive the ultimate moral benefit of the creatures he has made. To this end he is, with infinite wisdom, and with a full view of every circumstance which may affect it, conducting the physical arrangements of the universe. To his eye everything is "naked and open." He "sees the end from the beginning." "He does not willingly afflict or grieve the children of men." But his vast plans of benevolence require at times the infliction of temporary evil. That evil is inflicted upon men,-the poor, weak, short-seeing inhabitants of one of his most insignificant worlds. Now, for these shortseeing creatures to ask the all-seeing one to alter his course, is to ask him to do what is not the best; for him to alter his course, because of his being asked to do so, is for him to do what is not the best." (1)

There is another view of the same objection, which seems to me not a less forcible one. We ask God in our prayers for

spiritual blessings (and to such prayers I do not for a moment object) to arrange every thing for us, so that it shall conduce to our spiritual good. Our spiritual good requires the infliction of temporal evil; perhaps God visits us with temporal evil as the direct answer to our prayer for spiritual good. For us, then, to ask the removal of the evil, may be to ask for the removal of that for which we prayed. Take the case of the cholera. I confess that, awful as was that visitation, and though thousands were removed by it in my own neighbourhood, I could not join in many of the petitions which were offered for its removal; I could not sufficiently "forget the Philosophy of Prayer," (to use the words quoted in your first article), to see the propriety of many of the prayers offered at the Divine footstool. That visitation, painful as it was, was undoubtedly sent by God for spiritual purposes. Every view we take of the Divine character, as well as all the statements of his word, renders it impossible to doubt that it was sent in mercy, and was intended for good. If, then, we refuse not the medicine of the physician, though painful and disagreeable, why should we refuse the medicine of the Great Physician of souls? The course I should consider, under such circumstances, most philosophical and scriptural-and scripture properly understood will always accord with sound philosophy-is to go to God as our father, in child-like humility and confidence, to acknowledge his hand and our sinfulness, and, in the spirit of one of old, who said, "It is the Lord, let him do what seemeth him good," pray, not for the removal of the dispensation, but that it may be sanctified.(3)

I leave these imperfectly and hastily written remarks, on a confessedly very difficult subject, in your hands. I acknowledge the apparent opposition of my view to the literal interpretation of several passages of scripture. With regard to "the spirit," as Mr. Foster calls it, "of the prayers recorded in the bible," I may suggest, whether any one of those whose prayers are there recorded, was in so favourable a position for judging of the matter as ourselves, who have not only a much fuller acquaintance with moral science, but, also,

what they had not, the completed canon of Divine revelation.. With regard to the prayer of our Lord, "If it be possible, let this cup pass from me," I venture, with much diffidence, to submit, whether it did not arise from a momentary weakness, which proved him as much human, as he was undoubtedly divine. (5)

I am, dear Sir,

Yours very cordially,

A sincere Enquirer after Divine Truth. (1) The answer may be deduced from our last article. A free moral governor of free moral agents, cannot, so far as his moral government is concerned, predetermine any course as absolutely best,-best, I mean, independently of what his subjects may or may not do. Take the case of the Ninevites. His plan, as moral governor, as the event fully shewed, was to destroy or to save, according to the conduct of the Ninevites. God's prescience of what free agents will do, and his determinations founded thereon,-also his predestination of many of them to holiness and happiness, are quite different questions. The heathen Cicero found as much difficulty in logically reconciling the supposed prescience of Apollo with human free agency, as we do that of the true God.

(*) The first part of this note pertains to "the Enquirer's" following objections; the second part of it is a very proper representation of a moral governor's answering prayer. Calling the prayer a circumstance does not deny its being a moral circumstance, that is, an act of a moral being; and our view was, and is, that it is an act so highly becoming creatures in our relation to God, as to make it eminently proper for him to make a difference between him who asks, and him who asks not.

(3) Prayer for "removal" of affliction is quite consistent with prayer that it may be sanctified. Every christian unites them. We have in our former article also men

tioned that every christian, like our Lord in Gethsemane, asks the removal of affliction always with expressed or implied submission to the divine will. Eli's reply to Samuel is the proper language for one whose house was threatened with an irreversible (1 Sam. iii. 14) punishment; not for those who may hope that a chastisement not a punishment has attained its end, in leading them to self-examination, humiliation, and prayer. In so far as an affliction can be regarded as national, the same remarks apply to national prayer. We, however, are not very partial to national religious acts. We fear there is much delusion engendered by them, while so very small a part of the people are really praying people.

(4) To save room, we must refer our readers to Mr. Foster's admirable sermon on, Thou restrainest prayer before God," (Lecture ix. 1st Series); in which he shews that prayer, in the full sense of the word, must stand or fall with religion itself. Our impression, from hearing Mr. Foster pray, was, that by "forgetting the Philosophy of Prayer," he meant dismissing the perplexing, but not unanswerable questions it suggests. sion.

This lecture confirms that impres

(5) Could we suppose that Old Testament saints prayed as Jacob, Moses, David, Hezekiah, Daniel, &c. did, because of the defective light of their dispensation, we

cannot think this of New Testament saints. Of those who prayed for Peter's deliverance from prison. Of those prayers which Paul requested for deliverance, and of his own supplication (submissive as the event shewed) for the departure of his "thorn in the flesh." We must hope that the suggestion of even "a momentary weakness on the part of our Lord, was one of the "hastily" written sentences. Our Lord's presenting us an imperfect example of behaviour under suffering, and that too in the greatest act of all his life, his "soul making an offering for sin," is what we dare not even think of. Indeed could it be admitted, it would be practically useless, since no christian would aspire higher than to be "as his Master." Our Lord's teaching, moreover, is as clear as his example. Even his model prayer contains a petition for our "daily bread." Now, to pray for the continuance of a comfort or a necessary of life is identical in principle with praying for the removal of an affliction. In both we depre

cate a temporal evil. We cannot tell that it might not be an answer to the petitions for spiritual blessings contained in the same model, if God deprived us on any particular day of our daily bread. It might, for instance, deliver us from the temptation "to sacrifice to our net, and burn incense to our drag."

LIVES OF ILLUSTRIOUS GREEKS. For Schools and Families. Tract Society.

"Schools and families" will be truly thankful for this work. Plutarch is a biographer, not a historian; his aim was to give a just conception of the character of his heroes, and not to chronicle events. Hence he not only frequently passes over political matters of importance, but delights in all the little anecdotes which bring the living man before us. Plutarch presents

the life of a Greek and the life of a Roman as parallels, and concludes his chapter by

comparing them. This volume gives nearly all the Greek lives (why four are omitted we do not know), and of course omits onehalf of Plutarch with his comparisons. The translation is very free, in great part rather the translator's statements of the facts according to his author, than an attempt to narrate in Plutarch's manner. As the style of the original is remarkably involved and often difficult, perhaps he could not have done better in a book for youth, though as a rule, we think it the excellence of a translator to represent, as far as possi

ble, how the author would have written in the tongue into which he is translated. It would be an improvement, too, we think, if in further issues the author could devise some means of letting the reader know when he speaks and when Plutarch does. In one life which we compared with the original, we thought a reader might suppose he was reading Plutarch's religious sentiments, while they were in truth tinged with those of his translator. Indeed, we rather question whether any intelligent tutor or parent could not make a more efficient use of Plutarch's heathen sentiments, by comparing them with what all English children know of christianity, than of the "reflections which Plutarch might have made if he had been a christian." We are bound to own that we think the reflections, though better than usual in such books, want the nature and point which Plutarch would have given them had he been a christian. EFFECTIVE PREACHING. A SERMON DELIVERED TO THE STUDENTS OF HORTON COLLEGE, ON THEIR RE-ASSEMBLING, AUG. 1ST, 1849. BY THE REV. ISAAC NEW, BIRMINGHAM. Pp. 45. London: Benj. L. Green.

This truly excellent discourse was printed at the request of the College Committee, several gentlemen kindly undertaking the expense of printing, that the entire proceeds might be devoted to the funds of the college. Its subject, founded on 1 Tim. 1. 10, 11: "The gospel whereunto I am appointed a teacher," is the supremely important and practical one of " effective preaching." We forbear to mention the heads merely, as they would give but a meagre idea of the practical, devotional, and earnest style in which they are filled up; nor have we room to quote largely in this number. The manner, however, in which it is offered to the public is sufficient testimony of its worth, since the intelligent laymen, who have paid the expense of its printing, have given thereby an ample guarantee for their sense of its worth. We may add, that though handsomely printed

Our

This is another volume, similar in size to the former ones, from the prolific pen of Old Humphrey. It is fully equal to his other publications, which are too well known to need any recommendation. readers can scarcely pass their Half Hours more pleasantly and profitably than in company with so useful and interesting a writer.

MEMOIR OF MRS. REES, OF BRAINTREE; TO WHICH IS APPENDED, A BRIEF ACCOUNT OF THE LIFE AND CHARACTER OF A SUNDAY SCHOLAR. London: Benjamin L. Green.

An enlarged and interesting memoir of the excellent christian and minister's wife whose obituary appeared in the July Number of our Magazine last year.

THE LIFE OF ALFRED THE GREAT.
PLANTS AND TREES OF SCRIPTURE.
CHARACTERS, SCENES, AND INCIDENTS OF
THE REFORMATION.

BRITISH FISH AND FISHERIES.
Tract Society.

Religious

Each of these volumes contains a large amount of interesting information. They are well worthy the excellent Series of which they form a part.

THE CHRISTIAN ALMANAC FOR THE YEAR 1850. Pp. 72. Religious Tract Society. This almanac contains all the information usual to almanacs, and much also to make it decidedly" Christian." We recommend it with confidence.

GREEN'S ILLUSTRATED SHEET ALMANAC FOR 1850, price One Penny. London: Benj. L. Green.

This is a very cheap almanac, and very good in its way. Had it contained more information it might perhaps have been more generally useful.

MEMOIR OF MRS. JOHN STOCK. The subject of the following brief notice was born at Spalding, in Lincolnshire, on

the 15th of April, 1822. From her childhood she was carefully instructed in the religion of Jesus; nor were her anxious parents left

without early evidence that their labours for her soul's benefit were effectual. While yet very young, Miss Harrison appears to have exhibited great tenderness of conscience, combined with "a meek and quiet spirit." Indeed, so early and gradual was the work of grace upon her soul, that she could never refer to any particular period at which she was conscious of its commencement. This, in after years, often occasioned her considerable uneasiness. Yet all who witnessed the loveliness of her character, the devoutness of her spirit, and the blamelessness of her life, were compelled to admire the grace of God in her.

Miss H. enjoyed the benefit of a thorough and liberal education, which, in the position that she afterwards occupied as a minister's wife, she turned to the best account. It was the privilege of the writer to win her young affections, and afterwards to call her his wife; and he having, at the time of their union, been recently ordained pastor of the Baptist church meeting in Zion chapel, Chatham, Mrs. Stock was permitted to labour among that people for about six years, and gained their universal affection and confidence.

In May, 1848, Mr. Stock was removed by Divine Providence to Salendine Nook, Huddersfield, and was accompanied to that important sphere of usefulness by his beloved companion. But, alas, the fearful malady, the seeds of which had been sown in her delicate frame many years previously, there developed itself with affecting rapidity; so much so, that after living among her new friends sufficiently long to obtain a high place in their esteem, it was found necessary to remove her to the more genial air of the south. This placed her in a position peculiarly painful, inasmuch as she was unavoidably separated from her husband during a great portion of her last illness. Nevertheless, she never murmured, but quietly submitted to what was manifestly the will of God. Had there been the slightest hope of her recovery, her husband would have resigned his charge in the north, and sought a sphere of labour in a milder region; but as the highest medical authority asserted that it was utterly vain to indulge any such hope, he felt it his duty to retain his existing pastoral connexion. However, through the kindness of his flock, he was permitted frequently to visit the dear sufferer, and to spend the last month of her sojourn on earth in her society.

At the commencement of her last illness, Mrs. Stock was deeply and painfully exercised in her mind. She often mourned over the opportunities of doing good which she had neglected; and was but little comforted when reminded that her delicate health had not permitted to her greater activity. This state of mental distress continued for several weeks; but prayer was made to God on her behalf, without ceasing, by her pious relatives, and by the church at Salendine Nook, and graciously did the Lord hear and answer these petitions.

Saturday, Oct. 20th, was the most painful day which the invalid had yet passed, as to her physical sensations; but it was memorable as the period of her release from her spiritual darkness and depression. She felt that the blood of Jesus could and would cleanse her from her sins, and again rejoiced in hope of the glory of God. She expressed a wish at the close of this Saturday, that the next day (the Sabbath) might be spent by her with Jesus. From this time her peace was never disturbed, but continued to flow as a river until her last sigh was heaved.

Many were the solemn charges which she gave to her beloved relatives, and to the servants in her father's family. And precious were the encouragements which she addressed to her weeping friends. So perfect was the tranquillity of her spirit, that she gave directions with regard to arrangements to be made subsequently to her death, without the least repugnance. The surrender which she made of herself and of all her beloved relatives, not excepting her only living child, to the care of God, was unreserved and cheerful. Those beautiful hymns commencing

"To Jesus the crown of my hope,

My soul is in haste to be gone,"

were often read to her, and fragments of them repeated by her.

On the morning of Monday, the 5th Nov., a change took place in the sensations of the patient, and in the aspect of her countenance, which plainly indicated that the mortal struggle was soon to terminate. The king of terrors stood brandishing his dart at the bed-side of the sufferer, prepared to strike the fatal blow; yet the happy saint could look upon the fearful weapon without