casions, when we pray to God, with the highest reverence, yet we are too apt, both when we pray at church, and in our closets, to make our prayers matter of form. Do the best we can, they are often cold and languid. The occurrences of life are too apt to obtrude themselves upon us. But when we have God in all our thoughts, the occurrences of life make up our very prayers. They furnish materials for them.

The dissenter therefore uses no form: the minister keeps up the attention of the congregation by an extempore prayer: which would certainly have the preference, if every minister was properly qualified for this service; and if a congregation could readily follow an extempore prayer. But in fact, I think the chief difference with regard to form, between them and us, is, that their forms are gotten by heart; and ours are written*.

* On particular occasions, I think, the dissenter has the advantage. An occasion of this kind I recollect: It was in the beginning of the year 1786, when the first fleet sailed to Botany Bay. The ships stood through the Needles, which are opposite to Lymington. It was on a Sunday morning, when the people were assembling at church; and the dissenting minister took a very just occasion, as the fleet sailed past, to desire the prayers of the congregation for the suceess of the expedition.

I am

I am not fond of comparing one duty with another; as it often throws a depreciating exception, where it is not intended. And yet it is not easy in some cases, without a comparison, to get at the truth. Public devotion, closet devotion, and the devotion here examined, are all certainly highly good; and all prescribed by our religion; but the mind is certainly in a fitter frame for devotion, when it breaks out in its own spontaneous effusions; than when it is excited by the sound of a bell.

We

Another advantage, which attends this mode of prayer, is the great easiness of it. We carry the temple along with us. We need no temple but

the heart. We have not even the trouble of entering into our closet, and shutting the door. We may every where-in all companies-amidst any business-pray in secret to our Father.

THIS text is frequently in the mouth of the

olfidian. "As the tree," says he, "is known y its fruit, so is a man's faith by his works. If is faith be sound, his works will of course be ood."And thus far the doctrine is certainly ust and scriptural. But the Solfidian goes a step urther. He lays the stress upon faith, as a justiying principle; and considers works in no other ight, than as a test of that principle. In this I annot think him quite scriptural. That good works are a test of the purity of a man's faith, is ery true: but that they ought to be considered n a somewhat higher light, is, I think, true also; nd this very text may be brought to prove it. The tree, according to his own interpretation, tands for faith-the fruit for works.

Now of

hese two, the tree, and its fruit, which is most excellent? Which is the cause, and which the effect?Which is the mean, and which the

end?

end? Considered in these lights, the fruit is certainly of most consequence. We suppose works therefore to be the effect, of which faith is the cause. We suppose works to be the end, for which faith is only the mean.

he is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein; he being not a forgetful hearer, but a doer of the work; this man shall be blessed in his deed.-James, i. 23, 24, 25.

HE apostle St. James compares looking inte perfect law of liberty, or reading the scripes, to a man's looking at himself in a glass. t us examine the apostle's beautiful allusion, d see what kind of men are pointed out.

In the first place, men often look into a glass rough pride. They admire their own persons: ey have over-weening opinions of themselves : ey think themselves handsomer than any other

rsons.

They who look into a glass with these views, present those men, who read the scriptures with