does not agree with that of Rome in considering penance as a sacrament, yet we are perfectly agreed as to this important article, that sins are pardonable upon true repentance, and that it is not impossible to "renew again those who shall fall away," if they do not neglect the proper means of salvation.

"If we consider," says the learned expositor of the Apostles' Creed, "on our side, the nature and obligation of sin; in Christ, the satisfaction made and the reconciliation wrought; we shall easily perceive how God forgiveth sins, and in what remission of them consisteth. Man being, in all conditions, under some law of God, who hath sovereign power and dominion over him; whensoever he any way transgresseth that law, he becomes thereby a sinner, and contracteth a guilt, which is an obligation to endure a punishment proportionable to his offence; and God, who is the lawgiver and sovereign, becoming now the party offended, has a just right to punish man as an offender. But Christ, taking upon him the nature of man, and offering himself a sacrifice for sin, giveth that unto God, instead of the eternal death of man, which is more valuable and acceptable to God than that death could be, and so maketh a sufficient compensation and full satisfaction for the sins of man; which God

accepting, becometh reconciled unto us, and for the punishment which Christ endured taketh off our obligation to eternal punishment.

Thus then are we freely justified through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood: † thus are old things passed away, and all things are become new, and all things are of God, who hath reconciled us to himself through Jesus Christ: for he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.”‡

* Pearson ubi. supr. p. 366.

+ Rom. iii. 24.

† 2 Corinth. v. 17, 21.

SERMON II.

THE EFFICACY OF PRAYER.

JAMES V. 16.

The effectual fervent prayer of a righteous man availeth much.

THE manner in which this passage of Scripture is rendered in our English Translation has an appearance of tautology, or repetition,* which is not authorised by the Original. To say that "effectual prayer availeth much," is using different words to express the same idea; for unless it avail, it cannot be effectual. I think, therefore, it is rather more intelligibly rendered in the Rhemish New Testament, as follows:-"The continual prayer of a just

Tautologiam frigidissimam: Vide Schleusner ad voc. ἐνεργεμένη.

+ Assidua-Vulg. The Unitarian Version omits the word "effectual," and paraphrases "fervent" in a Note by the term "inwrought," i. e. inspired.

man availeth much." Something more, however, is implied in the expression of the Apostle than is signified by the word "continual;" and the full meaning of the sentence seems to be this: "The ardent and assiduous, or constant, prayers of a righteous person can never fail to have great power and efficacy."

There is no duty, to the performance of which we are more frequently and earnestly exhorted in Scripture than Prayer.-"Continuing instant in prayer-Pray without ceasing-Praying always with all manner of prayer and supplication in the spirit, and watching thereunto with all perseverance-Be careful for nothing; but in every thing by prayer and thanksgiving let your request be made known unto God-The sacrifice of the wicked is an abomination unto the Lord; but the prayer of the upright is his delight-Let us lift up our hearts, with our hands, unto God in the Heavens; then shall you call upon me, and you shall go and pray unto me, and I will hearken unto you." These are a few out of many passages, both of the Old and New Testament, which expressly declare the importance of this duty; and, unless we refuse to acknowledge the Holy Scripture to be the rule of our faith and conduct in this, as in other respects, there seems to be no room for dispute or doubt, that it is a duty incumbent

upon all who believe in the doctrines of Revelation. Nevertheless, we know that doubts and difficulties have been raised, concerning this duty by speculative persons, who are so far from allowing that their objections have a tendency to encourage impiety and profaneness, that they consider them as founded on more accurate and refined notions of the divine attributes. They argue that-if God is a Being of infinite knowledge, there can be no reason for acquainting him with our wants or distresses, because He must know of what we stand in need without being told of it, and cannot be ignorant of the calamities, under which we may labour, without our complaining. Moreover, if God be infinitely good and merciful, more ready to give than we to ask, what occasion can there be for urging and soliciting him to do for us that, to which he will be sufficiently prompted by his innate kindness and benevolence? Finally, since God is an unchangeable Being, "the same yesterday, to day, and for ever;" the same, not only in his Nature and Essence, but also in his counsels and purposes: what he has resolved and determined, he will surely execute; and is not, therefore, to be moved or diverted from his designs by clamorous and importunate petitioners.

D