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 insulted 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.

Then the

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 infirmities. Without his influence we shall gain no nearness to God, no hearing at the court of heaven, no divine consolation, no answer of peace. 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 kingdom of God's grace in the world; they are to be viewed as proper subjects of prayer.

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 ah 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 righteousness.

ASAPH. (To be continued.)

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

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 spiritless, 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.

If there be any truth or meaning in the word of God, a religion of this heartless, superficial sort, bears not the remotest affinity to that which he accepts. 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

lays the foundation of all true religion in fallen and depraved creatures? It stiles it a new creation, a new birth, a passing from death to life, a turning of the heart of stone to a heart of flesh. Does it speak of faith in the Redeemer? It describes it as a fleeing to him for refuge, and having him formed in the heart: expressions obviously implying a most anxious, vehement, and affectionate application of the soul to him? Does it speak of repentance for sin? It compares it with the deep felt and heart breaking sorrow of an affectionate parent at the death of a first born and only child. Would it instruct us into the nature and degree of true love to God? It describes it as a loving him with all the heart, and soul, and mind and strength. Would it set before us that fear of the great Jehovah, which his children feel? It speaks of it as penetrating to the very centre of their souls, and even causing their flesh to tremble in the anticipation of his righteous judgments. Would it exhibit their desires after the manifestations of the divine love? They are said to long for God, as the heart panteth after the water brooks. Do they pray? They pour out, not words only, but their very hearts to their Father in heaven. Do they resist corrupt inclinations? This is represented as a crucifying of the flesh, with its affections and lusts; a cutting off of right hands, and a plucking out of right eyes. Their spiritual course is described as Vol. I. No. 5.

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a race, a warfare, a painful uninterrupted opposition to the most formidable obstacles, and the most malignant foes. It represents them as living a hid den life; as having troubles and comforts, pains and pleasures, difficulties and aids, wholly un-. intelligible to worldly men. It describes them as walking with God, as having their conversation in heaven, and their communion with the Father and the Son. Let any one candidly compare these scriptural delin.. eations of the nature and exercises of true religion, with the formality, listlessness and indolence of thousands of nominal christians, and the contrast will be seen at once.

It is true, there are men who consider all those strong expressions on the subject, of which the scripture is so full, as mere figures of speech: as poetical flights, not designed to be construed in a literal sense, nor to communicate any thing more than general ideas. But suggestions of this kind, so far as they are admitted, plunge us at once into endless difficulties. Do they not even impeach the wisdom and mercy of God, by virtually representing his word as calculated, from beginning to end, rather to perplex and mislead than to instruct us? and this in a case of everlasting moment; a case, in which, of course, we should expect the most explicit information which words can convey. And is it not just as rational to content ourselves with the hope of a metaphorical

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