North Eastern Unitarian Society, including Lincolnshire, Cambridgeshire, Isle of Ely, and part of Norfolk. Eastern Unitarian Society, including part of Norfolk, Suffolk, and part of Essex.

Kent and Sussex Unitarian Christian Association.

West Riding of York Unitarian Tract Society.

Devon and Cornwall Unitarian Association.

Gainsborough Association.
Scotch Unitarian Christian Associ-

ation.

South Wales Unitarian Society. Lancashire and Cheshire Unitarian Christian Association.

Southern Unitarian Fund. Manchester Quarterly Meeting of Ministers.

Midland and Northern Meeting of Unitarian Ministers.

Welsh Unitarian Ministers' Quarterly Meeting.

Assembly of Ministers in Devon and Cornwall.

Now, comparing this list (in which I hope there are several omissions) with the number of Unitarian congregations, it appears to me, that it is to its extension, our efforts ought to be chiefly directed. Here is abundant scope for more to be done. The means are easy and attainable-the utility obvious, the success certain. Every society can do according to its ability-much to whom much is given, and little to whom little. If universal, all our institutions and all the objects embraced by them might be easily, effectually and liberally supported, and supported in the best possible way; not by the exertions of a few opulent individuals, but by the collective strength of the whole body.

The formation of a General Association would necessarily bring with it a fresh pecuniary call upon Unitarians. Now, the multiplication of societies, unless their utility be most apparent, is an evil. If they be too numerous, they necessarily starve each other. But in the Fellowship Funds the sum required from each person is so small, that they cannot decline or decay if once esta

Rossendale and Rochdale Association of Unitarian Brethren.

This list comprises twenty-four distinct Societies, of which the objects are various, but they all have one common principle and effect, that of bringing different churches into fellowship. They are all both able and willing to promote the various objects which, as a body, we ought to have in view. The counties which are not embraced by any of these Associations, are Northumberland, Cumberland, Westmoreland, Durham, the North and East Ridings of Yorkshire, Shropshire, Rutland, Hereford, Northampton, Huntingdon, Bedford, Hertford, Bucks, Oxford, Berks and Surrey.

Then in addition to these District Associations, there appear to have been Fellowship Funds formed in London, (Parliament Court,) Southwark, (Dr. T. Rees's,) Hackney, (Gravel Pit,) Manchester, Birmingham, (Old and New Meetings,) Swansea, Exeter, Lewes, Newport, Warwick, Southwark, Kidderminster, Sheffield, Leicester, Brighton, Tenterden, Norwich, Palgrave, Yeovil, Lynn, Sidmouth, Glou

while to give up a subscription of a penny-a-week. They are at present only in their infancy, and yet we see that for the erection of one place of worship they have furnished £79, (see Repos. Wrapper for Nov.) the whole of which is raised without inconvenience to any one, and without the deduction of a shilling for travelling expenses, or the irksomeness of repeated and often unavailing personal solicitations.

SIR,

INCO

EDWARD TAYLOR.

Bristol, January 7, 1820. INCOMPETENT as I may be to perform the task in a manner satisfactory to myself or to others, I am desirous of making some remarks upon the subject of the Divine Influence, in reference to the communication of your Correspondent L. J. J., inserted in your Number for November (XIV. 675). I feel it, indeed, to be a duty to enter a protest at least against that cold scepticism, which must tend to chill the warmth of pious affections, to weaken the power of virtuous emotions, and to make religion itself little else than an altar without an offering.

If the arguments employed by your Correspondent to get rid of "the petitionary part of devotion" be examined into, they will be found to have very little solidity, and I cannot but regret that the comfort and support of many pious, but, perhaps, not well-informed Christians, should be in any respect endangered by the promulgation of opinions which I deem so contrary to reason and Scripture.

The great error which your Correspondent appears to me guilty of, is, his taking it upon himself to settle and limit the powers and modes of the operations of the Deity. Admitting the premises he has laid down to be correct, his reasoning is fair, but believing them, as I do, to be false, I cannot attach the slightest importance to his conclusions.

After stating that all the phenomena of the universe depend upon certain laws fixed by the Supreme Being, he adds, "These laws, however, excepting in miraculous times, seem to act uniformly, regularly, and without any interruption, even from any interference, direction or controul, of their great Former himself:" and in reply to a remark of your Correspondent H. T., (XIV. 477,) that there is nothing irrational in praying for spiritual guidance, or that God would exercise his providence in placing in our way the means of improvement, and adapting our principles to our trials, L. J. J. observes, "I confess it appears to me very irrational, and the more so, as "God has actually revealed his will to us in a supernatural manner,' that he should now so order his providence,' that is, interrupt the action of his own laws, that this holy will may be understood by us.""

So ignorant as we are, and must in this state of existence be content to remain, of the manner in which God has ordered the laws of nature, or chosen to accomplish the designs of his providence, it is presumptuous to assert that any end may not be produced without a departure from, or an interruption in those fixed laws. And what is there irrational in the supposition, that our prayers may be some of the means appointed by himself to bring about particular ends?

For reasons which we cannot doubt are the wisest and the best, the Deity has not permitted us to penetrate the

veil that conceals the workings of his providence. We know not the influences which he calls into action in the production of events, and it is not allowed us to conjecture to what extent he regards the supplications of his creatures. But this ignorance should be a check to our presumption only, and not to our humble hope that our prayers may find acceptance in his sight. I should pursue this point farther, but it has been so ably treated in the chapter on "The Parental Character of the Deity," in Dr. Cogan's Theological Disquisition on Christianity, that I cannot do better than refer your readers to that work. The whole of L. J. J.'s arguments will be found there fully anticipated, and most satisfactorily answered.

I cannot well imagine how a person who peruses the New Testament, with a sincere desire to discover truth, and who believes in the Christian religion, can feel the doubt implied in L. J. J.'s question respecting prayer, "if it be a duty enjoined upon us in the New Testament," &c. There are, in my opinion, few duties more clearly defined and commanded than that of prayer, and the arguments which may be employed to prove that it was only enjoined upon those of the apostolic age, will equally prove that all the other duties and obligations of Christianity were confined to its earliest professors.

To a believer in the authenticity of the New Testament, I should think that the first part of the sixth chapter of St. Matthew's Gospel, would be quite convincing of the duty of prayer in its petitionary, as well as in its other forms. Christ has there given a model for prayer. Though in a preceding verse he says to his disciples, "Your Father knoweth what things ye have need of before ye ask him," so far from discouraging them from presenting petitions to their Father, he instructs them to pray even for temporal blessings, "Give us this day our daily bread:" and because Christ has not informed us in what manner or degree our prayers will be answered, it is no reason why we should be induced by any speculations of our own upon the mode in which God may please to act, to omit the performance of a duty so clearly defined.

But not only to the instructions of

our Lord can we appeal in favour of prayer, we have his example also in the most direct and decisive manner. Upon the eve of the most important event of his history, when we cannot but suppose that he saw the horrors of a violent and ignominious death to be apparently inevitable, and while he acknowledges that his "soul is exceeding sorrowful," still does he open his heart to his heavenly Father, and entreat that his afflictions may be averted: Father, if it be possible let this cup pass from me: nevertheless, not as I will, but as Thou wilt." With these memorable words before us, coming from such an authority, and uttered at such a moment, how insignificant do the doubts, the suspicions and the speculations of the sceptic appear! Here we have an example how we may pray, and how we ought to feel when we pray. Though our Lord knew that the hour of the sufferings he had predicted was drawing near; though he knew that submission to death would be required of him, we find him expressing the wish that the cup might pass from him, but accompanying the wish with the most submissive acquiescence in the wisdom of all the appointments of his Father. Can we desire a stronger encouragement to pray than this? In the moment of mental anguish, when all worldly succurs appear to fail us, we have the example of Christ to breathe our wishes in the ear of our heavenly Father, and with unlimited confidence in the wisdom and goodness of him who knows what is fit for us better than we do, to pray for what we, in our ignorance, tay think best for us.

In the chapter of St. Luke, (the xi.) where Christ gives the Lord's prayer a model for praying to his disciples, who requested one, we find a further Encouragement to the petitionary part of devotion in a parable. Though the anguage in this, as well as in other parables, is highly metaphorical, I cansot but consider the spirit of it as fording very strong evidence, in favour of the propriety of petitions to the

throne of mercy;

It is supposed by some that our rests in prayer should be confined to what are called spiritual blessings, as wisdom, virtue, &c. To me, however, it appears that all the arguments which pport this opinion, may be extended

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also to petitions for those temporal blessings which are innocent in themselves, and which we believe to be good for us. Our Lord prayed for deliverance from the sorrows which awaited him, and instructed his disciples to pray for the supply of their " daily bread." It does not follow that we must be dissatisfied or discontented, because our prayers are not answered. It is the duty of a Christian, whenever he pours out before his heavenly Father the humble desires of his heart, to acknowledge his ignorance of what is best for him, and to hope for an answer to his supplications, only so far as they may be conducive to his real interest, and agreeable to the dispensations of unerring wisdom and unlimited goodness. With these views and feelings, whether we pray for spiritual assistance, or for those temporal blessings in which the welfare of ourselves and of those who are dear to us is intimately involved, our addresses cannot be injurious to ourselves, or unacceptable to that Being who is constantly watching over us, and who has graciously permitted us to look up to him with the reverential affection of children to a kind Father.

Whatever we may consider the essicacy of prayer to be, it is not necessary for us to suppose that we can inform the Deity of what is proper for us, or that any alteration will be made in his plans in consequence of our prayers. We are ignorant of all his plans, and of the methods by which he brings them about: it is enough for us to know that he has commanded us to pray to him for the blessings which we think will be conducive to our real in

terest, while, with perfect resignation, we leave to his wisdom the degree and mode in which they are to be granted.

Some have supposed that the efficacy of prayer is confined solely to ourselves, and that it is of no use farther than as it acts upon our minds, and renders us more diligent in the discharge of our duties. To meditate upon the perfections of the Deity, to contem plate the stupendous effects of his boundless power, to mark the harmonious operations of his wisdom, and to dwell upon the benevolence which shines forth through all his works, must refine, expand and elevate the mind: but, it is while viewing him under the character of a Parent, while

acknowledging our dependence upon him for every thing we enjoy, and imploring for ourselves and others a continuance of his mercies, that the feelings and affections of our hearts are most awakened to love, and confidence, and holy joy. Such, I believe to be the constitution of the human mind, that without the belief that our petitions might (in what manner we know not) have some effect in procuring for us the blessings we supplicate, our devotions would soon be chilled, and their influence on our hearts soon destroyed. It is not necessary to know in what manner God will attend to our petitions, in order to be convinced that he will hear them, and that he may answer them. If we suppose that the act of acknowledging our dependence upon God, and imploring the bestowment of his blessings has the effect of rendering our minds more fitted for receiving what we ask, and thus disposes our heavenly Father to grant our requests, all for which I contend, is admitted. L. J. J. is ready to allow that the expression of our wishes, for good dispositions, has a tendency to strengthen and confirm them, and that this effect actually takes place, but he discourages all attempts to procure them in this pious manner, by adding, that they may be obtained by means much more simple and direct than that of supplication."

I am also much inclined to believe, that the gratitude which we ought to feel for the many mercies and blessings we are constantly experiencing, would have its fervency much diminished if we viewed the favours of Providence as bestowed upon us merely according to the original, fixed and immutable laws of nature. The philosopher may fancy that he can force his mind to this continued effort of gratitude, but to keep alive the feeling in the hearts of most, a sense of the more immediate and personal regard of the Deity, and that constant intercourse with him which a belief in his ever-watchful providence creates, will be necessary.

It appears to me, that your Correspondent, from the fear of leading to superstition, has gone to the other extreme-an extreme, perhaps, not the less dangerous of the two. He seems to think that prayer cannot be answered excepting by some immediate, visible interference of Providence, some ob

vious suspension of the usual laws by which he governs the universe, which, I presume, he means by 66 supernatural." If the remarks of T. F. and the excellent letter of H. T. upon this subject, inserted in your Number for August, (XIV. 476-479,) together with the interesting lecture of my friend Dr. Carpenter, upon the Divine Influence, in your Numbers for September and October, (XIV. 545–550 and 617-622,) are not satisfactory to L. J. J., I shall despair of giving any explanation that would be more so. I see no difficulty in the supposition that the Deity may execute any of his plans,-that he may bestow upon us blessings, of either a temporal or spiritual nature, without any miraculous interference.

L. J. J. demands the proof that God answers the prayers of his creatures. It is equally incumbent upon him to prove that the Deity does not sometimes answer the prayers that are offered to him in sincerity and uprightness of heart. Though we see that events often happen contrary to our wishes and our prayers, yet we often observe, that they turn out beyond our most sanguine desires and expectations, and it by no means follows, because we cannot precisely say how far our petitions have been attended to, that they have been altogether neglected. It is apparently the design of the Deity, although he has commanded us to pray to him, that we are never to feel certain of the answer to our prayers. Were we conscious in praying for spiritual blessings that they were conceded to our request, the knowledge might slacken our exertions in the attainment of moral excellence, and lead us to depend more upon the assistance of heaven than upon our own endeavours.

Though I believe that we have the example of Christ and his apostles, and the authority of every Christian community, from their time to the present day, to pray for temporal blessings, yet I agree with your Correspondent T. F. (XIV. 476,) in thinking that the propriety of prayer for spiritual blessings rests upon even a more solid basis. In praying for wisdom and virtue, for religious knowledge, religious feelings and religious conduct, we cannot err. For the attainment of these we are placed in the world, and we know that our future state will be

greatly affected by the progress we make in them: what, therefore, can be more proper, or more natural than to entreat the blessing of heaven upon exertions which our own frailty, and the temptations to which we are constantly exposed, are too apt to render weak and inefficient?

I am unwilling to dismiss this subject without remarking, that it is the duty of all Christians to observe much discretion in offering objections to those opinions of their brethren which tend to afford consolation under affliction, support in the hour of temptation, and encouragement in the often arduous path of duty. Truth, it will be said, can do no harm: but injudicious at tempts to discover truth may be productive of a great deal of harm. Indeed, there are many truths that Providence chooses to withhold from our comprehension, and in the present limited state of our faculties, it is very probable that the knowledge of them would be injurious to us. There is a medium between enthusiasm and scepticism, and in our desire to avoid one extreme, let us not fall into the other. It is very easy to raise objections: there is no system in ethics, no creed in religion, to which some may not be offered: but we ought to be very cautious in destroying a good system, unless we are prepared to substitute a better. To object to the use of supplicatory prayer, because we cannot comprehend how the Deity can answer our prayers without some miraculous interposition, or some deviation from his all-wise purposes, appears to me much the same as opposing the doctrine of a resurrection from the dead, because we cannot understand how God can re-organize the decomposed parts of the animal frame, or how the intellectual principle can exist in a state distinct from the body. The ways of Providence are past our finding out: we must be patient and humble while on earth: in another state of existence, a great source of satisfaction may arise from an intelligible view of the plans and designs of the Almighty. But while we remain in the present scene of trial, exposed to pain and sorrow, to temptation and sin, let us not be deprived of that anchor of our souls,-that high privilege of rational and accountable beings, the liberty of pouring out our hearts to God, and

petitioning his consolation and support, his mercy and kindness, his assistance and direction, under all the difficulties, distresses and frailties we are subject to. In the dubious moments of mental uncertainty, when the path of virtue is but dimly recognised, or, when the wavering will, beset by temptations, hesitates between the impulses of inclination and the pointings of duty, let us not be denied the encouraging permission of supplicating from our heavenly Father, that guidance which his frail and erring children so much require. And when anxiously watching the bed of sickness, while the messenger of death appears hovering over the form of one to whom our hearts are united by the tenderest sympathies of nature;-or, when unable to avail ourselves of any more earthly aids, we gaze upon the seemingly fastclosing eyes of him whose life is dear to his friends and important to the world;-in moments like these, oh! let us not be refused the sweet consolation of praying with earnestness,—but with perfect resignation to the whole of our Father's will, that the threatened affliction may be averted.

The advantages of this communion with our heavenly Father must be apparent. It leads us to a closer intercourse with him than we can enjoy, if we merely contemplate him as a Being who governs the world by certain fixed unvarying rules, who (according to L. J. J.) preserves or destroys his creatures agreeably to the general laws of the universe." We need not fear falling into superstitious opinions, if we entertain those sentiments of God which the Scriptures teach; that his rational creatures are objects of his peculiar care, that he will hear and accept their prayers, and that they are to feel towards him the gratitude and reverence, the love and veneration, the confidence in his protection, guidance and direction, which the relation of "our Father in heaven" supposes and demands. We shall then be led to have God always before us; in moments of joy to raise our grateful thoughts to him; in temptation to supplicate his assistance, in pain to pray for relief from him; to implore from his benevolence health in sickness, consolation in sorrow, hope in despondence, and comfort and support under all the trials we may meet with.