least enough of this world's wealth to make them comfortable and easy, and, much more generally than now, the most of it. Such is the true philosophy with regard to the fortunes of this world. It is not fortune, but Providence.

But it is to be observed in reference to this grand law. "Seek ye first the kingdom of God," etc.,—that it is not meant first in time, as though we were to give attention to religious matters before we attend to our worldly concerns, or to the neglect of them; but first in importance, or primarily and centrally; as much as to say - "Let this matter of your relations to God and heaven be the chief and predominant aim of your mortal life; seek this as highest and greatest, and all these other things these necessaries and conveniences of bodily life, shall be added unto you-shall flow in appropriate order from the Great First Cause of all spiritual and all earthly good."

It cannot be otherwise than it should be so. This is the law. The movements of the planets are not more necessary. Although, from involutions and convolutions, and connections and adaptations touching man's spiritual needs, and reaching into eternity, we frequently lose sight of the law in individual Still there are individual cases enough to assure us of the general principle; and the marvellous providences which we read of sometimes, whereby poor and destitute ones have been provided for in an unearthly manner, show well enough what God is able to do, would man but conform to his requirements.

cases.

By availing one's self of the power of this great law, a man is in league not only with God, but with all the angels of heaven; and he can be led by Divine Providence, and will be led, to those worldly stations, and that worldly good, which is best for his spiritual life. I know not indeed how much it would be possible for a man to realize, in a purely worldly way, would he only give himself up, once and entirely, and forever, to the determinaton of a spotless and religious life, - to a trust

in the Lord with all his might, and the interests of his kingdom first. Let there be no half-way, no compromise about it, but let the man give himself entirely up to God and his Providence, doing only right in every particular, and helping others all he can, though death stare him in the face, and such a man would be taken care of in the most marked and supernatural manner. He would be in league with all high ministries on earth and in heaven. The God of Elijah would be able to have him all the more effectually in his hands. Angels and good spirits could come nearer to such a man, not being repelled by an evil or unbelieving sphere. And if he were not thus provided for to any great extent, it would be because he did not need that kind of prosperity which some more earthly natures require, and God was training him for the skies in a more eminent manner.

O sad and suffering world, how has man's wickedness hung thy faith in disastrous eclipse, and darkened all the heavens with its shadow! How little of love, of simple, childlike purity and truth! How easy to write on the Divine Providence, how different to practise! I tremble as I write, to think that I can practise no better, truths which must brighten the intellect of an angel, and fill all heaven with glory and rejoicing!

But I proceed to observe in conclusion, that there is a more spiritual meaning still, in the passage remarked upon, than has reference to mere earthly goods, and in which the Divine Providence may be still more fully seen. Earthly goods are in fact nothing, in themselves considered, only so far as they conduce to human uses, and are made subservient to the kingdom of God. Now, therefore, if a man is in true order of life, not seeking riches for themselves, but for the use they may be made to subserve,- for the real good of himself, his family, and the world, - even though it be only for the uses of the business world, in manufacture, exchange, and supply, (for the spirit of religion enters into all these; the immortal kingdom of heaven itself is nothing but a kingdom of varied uses;)

then he has a spiritual end in view. He is seeking to augment the general amount of good. And if he does it not in highest ways, he does it in some ways; and such a man may truly be said to have his riches added unto him. They are, in the use he makes of them, added to his spiritual nature. They really form, beautify, and build up the structure of the soul. And they prepare him for the kingdom of heaven on high. But if he only doats upon them as riches, and hoards them up, and sees them not in their connection with the good of mankind, then instead of being in any good sense added unto him, they are only a curse to him; and they will make him fall short of the kingdom of heaven.

Such is the true order of Providence in respect to earthly and heavenly riches. How much is there to be thankful for, and what an unusually clear light is thus shed upon one of the darkest and saddest problems of the world! Who has not reason to be grateful for his existence, and for the ability conferred upon him to enrich his interior nature with every possible perfection and delight, and to gather around him to all eternity, the beauties and glories of the angelic world?

27

CHAPTER XIX.

DIVINE PROVIDENCE IN ANSWER TO PRAYER.

"The Scriptural authors support the opinion that the Deity causes that to come to pass which is prayed for with firm faith. God heareth the prayer of the faithful.' The effects which they ascribe to prayer are not mere natural consequences of the act of prayer in the heart of the person who prays; they are positive, external effects, which have no visible connection with the prayer itself. This doctrine they teach by precepts, and confirm by circumstantial histories." -John Casper Lavater.

"More things are wrought by prayer

Than this world dreams of. Wherefore let thy voice
Rise like a fountain for me night and day.

For what are men better than sheep or goats

That nourish a blind life within the brain,

If, knowing God, they lift not hands of prayer

Both for themselves and those who call them friend?

For so the whole round earth is every way

Bound by gold chains about the feet of God."— Tennyson.

WE approach, now, a subject of the most interior and sacred nature, and one which we shall contemplate with the intensest satisfaction. We desire to put off the shoes from our feet, for the place is holy. And yet we must be consistent with the plan of this work, which is to present the rationale of every subject we are called to consider; more especially, perhaps, those subjects that are most interior, for it is here that reason so frequently fails, for the want of that solid support which is longed for in the externals of the mind, and a secret scepticism is engendered in the natural man while all faith is cherished in the spiritual. Thus there is a conflict and dissatisfaction, even where none is expressed. It is an age too, when the philoso

phy of all things pertaining to religion is imperatively demanded.

What, then, is the real nature, philosophy, and effect of prayer? Many questions are continually asked concerning this subject, some of which are the following: How can God be affected by our prayers? Is not God unchangeable? And if prayer has any effect at all, is it not all with man, in changing his dispositions, and putting him in a right frame of mind? Can we expect any thing directly from God, by asking, which we should not obtain without asking? Does He not always know the things we are in need of, without our telling Him, and before we ask Him? These are questions which have disturbed many minds, and caused this subject of prayer to be enveloped in a great obscurity, and much diminished its importance and practice.

In approaching this subject, therefore, it were well to inquire first — What is meant by the unchangeableness of God? He is unchangeable in respect to always acting according to immutable and everlasting laws: but what if one of those laws is this very law of asking and receiving? What if He has made it a condition, in the constitution of the universe, that certain desires shall exist on the part of man, in order to the receipt of certain blessings? Now, nothing is more evident than that such is the case such is the kind of a universe we live in.

The truth is, God wills to have his children realize that their highest happiness consists in their seeking Him, and the blessings that flow from Him. He desires that they shall acknowledge the Divine Source,-that they shall not be inflated with self-conceit,-well knowing that such a state of selfdependence and self-sufficiency is most inimical to the peace and welfare of humanity. And for this purpose, IIe has made the condition of our receiving certain blessings, this act or posture of the mind which we denominate prayer. But there is nothing arbitrary in it. It cannot be said that these blessings