deed, I do not believe one word of any theory of sovereignty, the letter and spirit of which is not in perfect harmony with that sacred oracle, "Elect, according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience, and the sprinkling of the blood of Christ." 1 Pet. i. 2. Whether, therefore, I take "predestinate" in the sense of purpose, decree, determination, or design, I cannot help seeing the sober fact, that God never could "predestinate" one class of His children to be very like Christ, and another to be very unlike Christ. Common sense revolts from the gross absurdity, that some are chosen to be holy, and others to be nearly unholy; that one is predestinated to be active, and another to be idle; that a few are elected to be amiable, and many to be waspish or peevish. No meaning of the word "predestinate," will agree with such anomalies. Now, although I

certainly do not see any thing in the Bible, which conveys the shadow of an idea, that we are chosen or called because of any personal holiness, still, I cannot but see, that all predestination, as taught by Christ and his apostles, is, invariably and expressly, in order to produce holiness of heart and life.

Now, in what do you fail most? What grace or virtue of a holy character do you find most difficult to acquire and keep up? Perhaps, a devotional spirit: that grace which is the guardian of all the rest! If this be the point in which you fail chiefly, you certainly do not fail through ignorance of its importance for on no point have you more knowledge, or deeper convictions. I mean, you can neither forget nor doubt the connexion between prayerfulness, and all growth in grace. You are quite sure that you could neither gain more ground in piety, nor even keep your

present ground long, if you were to give up

secret prayer.

You see, at a glance, how the

utter loss of a devotional spirit, would involve the certain loss of all hope, and place even the best points of your character in imminent peril. It is not, therefore, from any doubt of the inseparable connexion between a devotional spirit, and soul-prosperity, that you ever become formal or heartless in your closet. You may try to persuade yourself at times, that less prayer will answer the purpose of keeping up both your hope and consistency; but you never imagine that they can be maintained without any prayer. Or, if at any time there be no prayer, it is because, for the moment, you have " no hope."

Here, then, is an informed judgment-a persuaded conscience-a feeling heart, upon the indispensable necessity of a devotional spirit: and yet, you weary of your closet at

times, and are often reluctant to go to it, as well as lifeless in it. Thus, it is not from the want of knowing better, that you either weary or decline in secret prayer. Your convictions of the sin and danger of neglecting your closet, are often strongest when you are most estranged from it. I mean, you are sometimes obliged to shut your eyes when passing it, or hurrying out of it; the glare of that guiltiness is so blinding and painful! You cannot bear to think, at that moment. And yet, even then, you intend, yea, vow to yourself, to shake off this lethargy; to break through this reluctance; and to return soon to your "quiet rest under the mercy-seat: for you never depart from it in disgust, nor allow yourself to be drawn away from it, without leaving at it the Thus, even when

promise of a speedy return.

farthest off from the throne of grace, you are

rather a wanderer than a deserter.

Has there been much of this wandering backward and forward between God and the world, in your past history? Do you still find it very difficult to continue "instant (persevering) in prayer?" Is the disposition to wander rather on the increase, than the dequit the horns of the

Altar "

crease? Do you 66 oftener, or longer at one time, than formerly? If so, see the need you have to get hold of some new motive, which may both rally the relaxed power of your old motives, and render it impossible for you to fail or faint so much in prayer. Why; without this, you

may come to restrain prayer before God"

altogether; and then, what can restrain you from utter apostacy?

You feel this. Well; there is a glory in the INTERCESSION of Christ in heaven, which cannot fail, if duly contemplated, to transform you into the image of His devotional spirit on