while you profess to speak to your Maker. Nor let it appear as if you were speaking of God, to some other being, when you are expected to draw nigh to the throne of the Eternal, who waits to be gracious. It is, confessedly, a matter of some difficulty to follow this direction strictly. Every man fails, perhaps, more or less; but, as it will eminently serve to gird up the loins of your mind, and to promote real devotion in yourself and in others, you should aim at it. Soliloquies, pious wishes, and ejaculations, may suit the closet, but, when you pray in public, they are improper. 2. Be, as much as possible, the representative of the whole congregation. Consider that all are supposed to speak by the mouth of one. 3. In praying for the king, there should be no fond expres sions, on the one hand; for you are required to pray for him, because he is the supreme ma gistrate; and, on the other hand, there should be no tinge of party politics, no speaking evil of dignities, no public censure on the measures of administras tion. Our king, George the Third, is venerable on account of his age and affliction-his long reign-his moral character tention to religion and his rank among sovereigns; but I would not speak of him as venerable, nor of his family as illustrious, before God; for, in the pres sence of the divine Majesty, all kings are as "grasshoppers," and "all 4. It is better to speak rather-his domestic virtues his attoo slowly than too fast. See Eccles. v. 2.-A sinful man, chattering to his Maker, with a tone of bold familiarity, in the presence of a congregation, is a shocking scene of profaneness. Thirdly, I shall only add a few thoughts relating to your" all nations before him are as nothing." Nah, iii. 17. Isa. fellow-worshippers. xl. 17. 1. It appears highly improper to speak of presuming to 4. Sympathize with all your come into the divine Presence. fellow-worshippers through the Recollect, that you have a most world. It animates the heart, ample and explicit warrant, in to think that God is able and the form of commands of invi-willing to listen to so many at tations of promises. You have one time, and to give us par a directory in the Lord's Prayer. ticipation in those immense You have a great variety of the showers of blessing which deprayers of good men préserved scend from him. in the scriptures. You have 5. Avoid dark allusions to recorded examples of success-difficult passages of scripture. ful petitions, and gracious an- You might as well pray in an swers. You have the oracle unknown tongue. of Jehovah, proclaiming, with a loud voice," Mine house shall be called an house of prayer for all people." Isa. Ivi. 7.After all this, can it be accounted presumption? 1 6. A meretricious, painted, rhetorical style, is not the nas tural language of the heart, but the artificial language of the head, or the play of the imagi nation; and, therefore, is ut lence. May the spirit of grace and Your affectionate friend, terly inconsistent with the sim- | Take care, however, not to beplicity which accompanies a gin till the people have had high state of devotional feeling. time to rise, and stand in si7. Study to avoid a sameness of method, and of expression. Some pray so, that you may know, almost as well as in the Book of Common Prayer, what is coming next. Yet, where there is the most copious enjoyment of heavenly unction, and spiritual fervour, and where there is the greatest command of variety in language, the same man will often be found using the same words and phrases, if not exactly the same sentences. On this point, an affectation of novelty, and a fastidious delicacy, should be far from you. Stepney. CONJECTURAL ELUCIDATION OF JOHN, I. 48-50. 1 It is natural to suppose, that Nathanael was one of the pious few, who were waiting for "the 8. Let your longest prayers consolation of Israel." He would, be short; for, otherwise, if there therefore, diligently study the be not something extraordinary prophecies, of which, all the in the occasion, or if you do serious part of the Jewish nanot enjoy an unusual elevation tion were then anxiously exof soul, the people will say, pecting the accomplishment, within themselves, "What a and watch every passing event weariness is it!" To prevent which might be supposed to the evils arising from long and have any reference to them. It tedious prayers, it may be suffi- is not improbable, that, when cient, perhaps, only to recol-reports were circulated respectlect what your feelings have been, in a place of worship, where this rule has been remarkably neglected. It is not, however, generally, the sin of the present age, to make prayers too long in public; and, as to secret prayers, perhaps the danger, with most of us, lies entirely on the other side. ing John the Baptist, his anxiety led him, in imitation of the prophet Daniel, to devote some time to the express purpose of investigation and prayer. On such an occasion, we presume, desirous of retiring to a spot, where he might be free from all interruptions, he selected the shade of an ample fig-tree in his garden, and there consulted the writings of Moses and the phets. Among other predic tions, he reads, Zech. iii. 9, "Behold the stone that I have pro 9. Though it may be proper to begin your prayer, in public, with a lower tone, be careful to speak so distinctly, that all your fellow-worshippers may begin with you. In many in-laid before Joshua; upon one stances, the preacher's first sen- stone shall be seven eyes; betences have not been heard. hold, I will engrave the graving thereof, saith the Lord of hosts, sible, what a mixture of wonand I will remove the iniquity der, thankfulness, and joy, must of that land in one day." Com- overwhelm his pious soul, when paring these words with other he exclaimed," Rabbi, thou passages (Psal. cxviii. 22. Isa. art the Son of God; thou art viii. 14.) in which the same the King of Israel." figure is employed, he perceives that they point out the Mes Magazine.* DELTA. THE NEW ARGUMENT FOR EXAMINED. DEAR SIR, Edinburgh, Nov. 2, 1815. I AM a regular reader of your Magazine, and have been so since the beginning. I often turn back, with satisfaction, to the former volumes, all of which I possess, and reflect what a treasure we should have esteemed a work on the same plan, if former ages had recorded and published the Reli siah; that they claim omnis- To the Editor of the Evangelical cience as his distinguishing attribute; and, that the removal of iniquity (compare Dan. ix. 24.) will follow his being revealed. With mingled perplexity and hope, he proceeds to the next verse: "In that day, saith the Lord of hosts, shall ye call every man his neighbour under the vine and under the fig-tree;" and recollecting how exactly the language applies to his own situation, concludes his devotions with an earnest prayer, that it might be exemplified in his case. He retires from the sequestered spot to his own habi-gious Intelligence and the Estation, where he finds his neighbour Philip just entering, to bring the joyful news" We have found him, of whom Moses in the law, and the prophets did write-the Lamb of God, which taketh away the sin of the world." Amazed at this strange concurrence of circumstances, Nathanael hastens with Philip, that he might see and judge for himself. On perceiving him, Jesus immediately discovers his omniscience, by describing his character; and then at once refers to the exercises of his mind beneath the fig-tree.-Conceive, if it be pos says, which might have been * The Editor of the Evangelical Magazine not approving this Letter for that work, at the request of Dr. Stuart, transmitted it to us. ment for baptizing infants, "the best you say you have met with," "irrefragable," " direct," "long overlooked," yet "simple and conclusive," I could not help being attracted by such an extraordinary éloge; as the usual mode of proof from circumcision, &c. is so circuitous and inferential, and writers in most treatises, essays, or ser world will never be the kingdom of our God, and his Christ, until they do agree. There is no evil in the discussion of differences, though there is, alas! too much in the spirit often in which these are discussed. I must confess, I have not read any of those papers on Baptism with great attention, though I have glanced them all. The cause is this: I was not bap-mons, repeat only after one tized till I arrived at the same period of life with the adorable Jesus at his baptism. It is now thirty-seven years since that time. I had been previously a clergyman of the established church of Scotland, and afterwards a pastor of a separated congregation of Christians. I had preached several times on the subject of Baptism, and had endeavoured to shew, that the sprinkling of the infants of believers was Chrisfian baptism. I had, as I thought, carefully studied the subject. I can now, however, go to the root of my prejudices, and am very sure that they did not spring purely from simple ignorance. After I was baptized, it became an object of curiosity with me to collect every work of any notoriety, ancient or modern, on that subject. I believe I possess a larger list of books relating to it than any one I know. I have dipped into most of them, from Cyprian to Williams and Edwards; but I have read, with most attention, the defences of infant baptism, being satisfied with the scriptures on the baptism of believers. Observing, however, in your Magazine for October, an argu 6 in another what Baptists on the I ex- much as at the door; and, bring- haste, and delayed not. Class III. Luke, i. 23, When Zecharias came out, he departed to his own family. Verse 7, Now Zecharias and Eliza beth had no child. Verse 40, Mary entered into the family of Zecharias, and saluted Elizabeth. Verse 56, Mary abode with her three months, and returned to her own family. Class IV. Matthew, x. 12 and 13, When ye come into a household, salute it; and if the household be worthy, let your peace come upon them. Luke, x. 5 and 6, Into whatever household you enter, first say, Peace be to this family, and in the same household remain. I will not trouble you, or Class I. Matthew, xxi. 13, My family has been called a family of prayer, but ye have made it a den of thieves. Matthew, xxiii. 38, Behold, your family is left unto you desolate. Mark, ii. 26, and Luke, vi. 4, David went into the family of God, and did eat the shew-your readers, with more pasbread. Acts, ii. 2, There came a sound from heaven as of a mighty rushing wind, and it filled all the family where they were sitting. Acts, vii. 49, Heaven is my throne, &c. what family will ye build me? Class II. Mark, ii. 1, Again he entered into Capernaum, and it was noised that he was in the family, and straightway many were gathered, so that there was no room, no, not so VOL. VIII. sages, unless you desire it; though there are many equally clear and conclusive with the above, both from the New Testament and the LXX, which may be produced. Meanwhile, I beg your readers to observe, that the passages placed in Class I, show that the temple at Jerusalem, is oikos, or the house of GOD. Class II, contains such passages as, from circumstances, C |