not be affected with the ignominy of his situation, or the profane insolence of his persecutors. In this view it might be said, that the sufferings of the present time,' which were cndured to a degree the most afflicting, were not worthy to be compared with the glory that was afterwards to be revealed.' ADJUTOR.

REMARKS ON MISSIONARY INTERCESSIONS. To the Editor.

Sir,

I AM one of those that have the satisfaction and pleasure of taking the lead in a Monthly Missionary Prayer Meeting; and probably one, amongst others, who have to regret that the intercessions of some of our brethren, on such occasions, are not conducted on a larger and more liberal scale. It would be wrong to find fault with the want of liberty and enlargement, because the frame of our mind is liable to the same variation in prayer as in other spiritual exercises; and the Spirit of promise, we know, does not always assist in the same 'degree: but it seems very desirable, that all should extend their supplications so far as the language of the Holy Ghost has warranted them, by the predictions, exhortations, and examples of his inspired servants *.

It has, however, been matter of surprize, as well as concern to myself at least, that any, professing themselves cordial friends to the Missionary cause, should choose to contine their intercessions within narrower bounds than the wide fields of service it aims to embrace, and the vast compass of promised mercy to the nations it seeks to have realized. Perhaps, if some of your correspondents would indulge us with soine remarks in your valuable Miscellany, on the latitude the Ser tures allow and countenance on this subject, it might or to do away any scruples some of our brethren may praying for the whole world. Different Christians, experience a degree of embarrassment on this hea views of the will and purpose of God in election. pose, contrary to the plain instructions of ly me... that the phrases The whole World,- All t of the Earth,' as we quote them, include m willing to save; and therefore conclude it is use them, nor to consent to them when used. pear to be much more afraid of praying for too few, and seem inclined to regard that part of.. as the rule of their intercessions, and the me faith, which is hid from us, rather than that wh expressed in his invitations, expostulations, au

Ps. lxv. 2. xxii. 27. xcvi. 7, 9. lxvii, 1, 2.

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for our observance and practice*. From some such reasons as these, they appear to have conceived a dislike to the use of the word all, in its general acceptation, and strongly object. to supplications conducted upon this broad basis of scripturelanguage.

Whatever difference of opinion may obtain amongst real Christians, though other terms than those of Scripture may be profitably used on divine subjects, yet these unquestionably claim the preference when we feel ourselves able to recollect them; and never more so than in the great concern of public intercession before God. Nor can it be otherwise than strange and unaccountable, that these should be unacceptable to any who profess to take the lively oracles of God for their guide. But would it be wrong to add, that if our sentiments in religion will not suffer us freely to adopt the words of the Holy Ghost, either in praying or preaching, there is much reason to conclude they are not what they ought to be? Indeed, since. it has pleased Him to employ terms of the most general import, where confined and particular ones might to many have appeared much more suitable, we surely need not fear displeasing them, or exceeding the limits of the Divine will by a literal use or imitation of them, however we may offend others.

It is explicitly foretold, more than once, that all the nations, kingdoms, and inhabitants of the earth, shall be the Lord's, to worship and serve Him; and they are as frequently admonished, called, and exhorted thereto. We know also, that the propitiation of the Saviour is described by the same universal terms again and again. But supposing the period never may arrive when the former shall literally take place, nor the effects and application of the latter correspond thereto, which is supposing more than can be proved, yet who will say that any terms we can substitute are better qualified to express the sentiments of the Divine mind than those in which the inspired writers were directed to speak +? If then, we feel ourselves compelled to give the preference to words which the Holy Ghost teacheth, rather than those of man's wisdom, let us use them without reserve, and be satisfied with them as the best that can be chosen. Let us open our mouths, and pour out our hearts to God in that enlarged, unlimited manner which comes the nearest to them.-If our faith keeps pace with the Scriptures, we shall believe that all the kingdoms of the world shall become the kingdoms of our Lord and of his Christ; yea, that all flesh shall see the salvation of God.' Why then should not the language of our supplications answer to both; for is any thing too hard for the Lord?”

Acts xvii. 30. xxvi. 20, 29.

1 Tim. ii. 1, 3. ૨૧o

+1 Pet. iv. 11.

In a word, if we are only willing faithfully to copy the exeellent form of words our divine Redeemer has prescribed for our imitation, "Thy will be done on earth as in heaven (to wit, his will contained in his commands, Be ye holy, for I am holy:Thou shalt love the Lord thy God, &c.) we may, for the same reason, pray that his name and grace may be known and acknowledged by all the inhabitants of the earth. To come short of these limits were needless, and to go beyond them difficult. For the particle as, must necessarily have a respect to the universality of his will. Because it has ever been obeyed by some individual servants of the Lord, probably as much as ought to be expected in the body. Finally, As all unrighteousness is everywhere contrary to the holy will of God, and righteousness conformable thereto, our intercessions cannot possibly be otherwise than according to his will when we are praying for the one and against the other, though they be stretched to the utmost boundaries of the globe. But if these things be so, why should any fetter themselves with such a notion of the divine purposes and decrees as imposes a restraint on the spirit of supplication, and shuts up the bowels of compassion from our fellow-sinners in bondage, misery, and death? It is cer tain the inspired writers viewed and felt the subject in no such light, or they would not have prayed and prophecied in the manner they have done. O thou that hearest prayer, unto thee shall all flesh come. Then will I turn to the people a pure language, that they may all call upon the Lord, &c.- Blessed be the Lord God of Israel, who only doeth wonderous things; and blessed be his glorious name for ever and ever; and let the whole earth be filled with his glory! Amen and Amen.'

Sir,

SPIRITUAL ARITHMETIC.

To the Editor.

The following Numerical Observations on Time and Eternity, translated from the Histories and Parables of P. Boneventure, many years back, made a strong impression on my mind, and will, I doubt not, be acceptable to many of your readers. Yours, &c.

THE ALGEBRAIST.

J. S. L.

A PHILOSOPHER, accustomed to algebraical calculations, having heard a sermon upon eternity, was displeased both with the synopsis and examples proposed by the preacher. Returning home, and retiring to his study, he set himself to think upon the subject, and throw his thoughts together upon paper, as they arose, in the following manner:-1. Finite, or what has an end, compared with Infinite, or what has no end, is nothing. An hundred millions of years, compared with eternity, are nothing. 2. There is more proportion betwixt the least finite

and the greatest finite, than there is between the greatest finite and infinite. There is more proportion between an hour and an hundred millions of years, than there is between an hundred millions of years and eternity. Because the least :finite makes part of the greatest, whereas the greater finite makes no part of infinite. An hour makes part of an hundred millions of years, because an hundred millions of years are only an hour repeated a certain number of times; whereas an hundred millions of years make no part of eternity; and eternity is not an hundred millions of years repeated a certain number of times. 3. With regard to infinite, the least or the greatest finite are the same thing. With regard to eternity, an hour or an hundred millions of years are the same thing. So are the duration of the life of a man and the duration of the world itself; because both of them are nothing; and nothing admits not of more or less.

All this being granted, I now suppose God to grant you but a quarter of an hour to live, wherein to secure an eternity of happiness, and avoid an eternity of misery; and at the same time to reveal to you that the world itself should come to an end an hour after your death. I ask you, on this supposition, what account would you make of the world and its judgments? What account would you make of the pains or the pleasures you might experience during your life? With what care. would you not think yourselves obliged to employ yourselves every moment of your life to prepare for death? O fools that ye are! Do you not perceive that, with respect to God, with respect to eternity, the supposition I have just made is indeed a reality! that the duration of your life, compared to eternity, is less than a quarter of an hour, and the duration of the universe less than an hour.

I make another supposition: -If you had an hundred years to live, and for your support the whole of this period, must only have what you could carry off in the space of an hour, from a treasury of gold and silver coin, the entrance to which should be open during that hour. I ask, in what you would employ the hour? In sleeping, walking, feasting, diversion? Doubtless not, but in amassing riches, and even in loading yourselves with gold in preference to silver. O fools that we are! we must exist to all eternity, and during this eternity we shall only have the reward secured in time, and during the short space of our life; and yet we employ not all our time in endeavouring to obtain a great reward! But you will say to me, during life it is necessary to sleep, to drink, to eat, and take some slight recreation. I grant it; but what hinders that, like St. Paul, you may do all for the love of God, and thereby obtain a recompence for all. It must be confest that the passions are so lively, and opportunities so seducing, that it is a won

der there should be one righteous man upon earth, nevertheless there are such; and this is the effect of the mercy of God, and the grace of the Redeemer. On the other hand, death, judgment, eternity, are truths so awful, that it is astonishing that there should be one obstinate sinner upon earth! such, however, is the effect of forgetting these great truths. Let us then meditate, watch, and pray, that we may be of the number of the righteous in time and eternity.

Such was the sermon our Philosopher made for himself, and with which he was so satisfied, that he read it every day, and many times a day. He did more, he profited by it, and led a holy life, conformable to the great truths he had continually before his eyes.

AN ORIGINAL LETTER

OF THE LATE HON. AND REV. WALTER SHIRLEY.

To the Editor.

Rev. Sir, As scarcely any remains of Mr. Shirley's Works are in possession of the public, I trust that the following Letter, written by him, will not be unacceptable to your numerous readers. Yours affectionately,

Dublin.

Rev. and very dear Brother,

ADOLESCENS.

I BEAR in my mind, with all thankfulness, the tender love and charitable prayers with which God was pleased to inspire your heart, and the hearts of his dear children in Ireland, towards my unhappy brother, myself, and our afflicted family, under the late dreadful calamities inflicted on us*. May every blessing you sought, for him or us, be doubled and redoubled in your own souls! and may the Lord remove far from every one of you that bitter cup, which it seemed good to him that we should share in!

I have reason to bless my God daily, for the humbling les sons he has taught me, through these his awfnl visitations. O Sir, is there much danger now that I should pride myself upon my family?

On many, many considerations, my earnest desires draw me towards you, and yet I perceive myself detained here, very much against my will, by a trust reposed in me by my late brother, to see his debts discharged, and other matters properly settled, that no further dishonour may be reflected on his memory. I would to God I may meet you in Connaught, and give you a poor but hearty welcome at Loughrea; but fear I cannot possibly be down till the time you have proposed; for your stay there is expired. Let me entreat you, however,

*The death of his brother, Earl Ferrars.