of vegetation, and many appeared checked and drooping from partial frost, withering rather than growing, she might think with sorrow that all must die, except the few which were budding so auspiciously; but the cultivator, with smiles at this fear, might say,-My little friend, to you the difference is great between an opening and a quite unopened bud, or one that has been chilled by these casterly gales. But despair not of my charge. I shall soon transplant them to a better soil and aspect. In summer they all will bloom; and some of the humblest seedlings here, or of those which seem to you all but lifeless, may then bear the sweetest and noblest flowers.

This illustration, weak as it is, applies to the different degrees of development of the human faculties in our present condition.

But to return to the consideration of eloquence, (one chief exercise and expression of those faculties,) its great inadequacy may furnish us with one reason for that absence of the "excellency of speech," which some have treated as an objection to the divine origin of Scripture. Had Titian or Guido become a Christian missionary, and been stationed among savages who were used to express facts or thoughts by rudely-painted hieroglyphics, it is highly probable that he would sometimes

have used the aid of his pencil in addressing them; but it is improbable that he would have used any of their colours, or selected those which it was their taste or fashion to prefer, or adopted their rules for mingling and applying these; perceiving that neither their best materials, nor their rules of art, would be at all adequate to his subject. It would be much more likely, that, with some simple touches from a fragment of chalk, or sketches with a half-burnt brand, he should prove to them that his genius and his mission were from another world of painters.

66

But the thoughts first pursued are particularly applicable to the subject of prayer;—they forbid me to indulge contempt or distaste for the prayers of the most limited or untaught, provided they express, even in the lowliest channel of thought and utterance, an unfeigned piety. The Lord looketh on the heart." Incense may be presented in a cruse of the coarsest pottery, or in a classic vase of the most ornamented porcelain; it is of the same quality and value in each the vessels indeed differ; yet each is but an earthen vessel; and though, in many respects, they are contrasted, both, in reality, abound in flaws, are soon defaced, and easily broken.

It does not at all follow, that attention to man

ner and language, in social prayer, is improper or superfluous. And even in secret devotion, the connected clearness and unaffected energy of speech may be, as it respects many minds, a criterion of the real fixedness of thought and concentration of desire on spiritual things. So far as it is an effect and proof of these dispositions, such eloquence, if he be ever conscious of it in the closet, must and should afford satisfaction to the Christian. But yet, the reflections which have been now dwelt upon, should equally guard him against vain elation in that consciousness, and despondency at the want of it. At one time, perhaps, he is happily borne on in a strain of devotion which is fluent and forcible. Thoughts and words arise spontaneously, and connect themselves without effort. He "pours out his heart" with a copious and glowing freedom before his Father, who seeth in secret. And can the petty

66

'pride and naughtiness of his heart” find fuel for self-idolatry even there?

The most usual, and strongest rebuke of such a feeling is, "What hast thou that thou hast not received?" As well might the dumb, to whom our Saviour restored the power of speech, have prided themselves on the eloquence of their thanksgivings. But a further rebuke may be drawn from the

present topic. What is the amount of difference, in the ear of Him who heareth prayer, or even of his angels, between those the best addresses, and the meanest or most embarrassed words of genuine worship which arise from the hut, the workloft, or the field?

Perhaps, however, there may be more frequent occasion to apply this thought to the relief of discouragement. The worshipper's mind is confused; untuned by anxiety, haunted by some prevailing idea. Unrestrained by the presence of fellowcreatures, (which, being ascertained by the senses, could not be forgotten,) and but faintly realising the presence of the Invisible Spirit, he utters incoherent petitions and praises, repeats the same thoughts and words, or uses such as are inappropriate instead of distinctly soliciting particular blessings, deprecating special evils and dangers, acknowledging individual mercies,-his petitions are a sort of helpless summary of his wants; his confessions, a disorderly acknowledgment of sin and weakness; his thanks, a dim retrospect of halfremembered benefits. The review of such a kind of secret prayer, or the consciousness of its character while uttering it, mortifies and dejects the mind. Indeed, as far as it has arisen from a real decay of pious affections, or from distractions which

it were a duty to shun, there is reason both to feel compunction, and to seek diligently the remedies of those spiritual ills; but, as far as it is independent of such causes, (and none will doubt that it may sometimes be so,) the pain with which it is contemplated should, by various considerations, be relieved. He "that inhabiteth eternity," has not said, "to this man will I look," and "with him will I dwell," who worships me with enlarged and varied thoughts, with lofty, and flowing, and wellarranged words;-but, with "him that is humble and of a contrite spirit, and that revereth MY word."* The publican's prayer, which our Saviour commends, is, though truly eloquent in its kind, such a brief and general supplication, as might be uttered and reiterated by the most enfeebled and discomposed spirit. And perhaps the eyes which that suppliant would "not so much as lift unto heaven," and the hand which "smote upon his breast," were signs of confession and entreaty, more expressive than his vocal signs, in the "presence of the angels of God." We know not,” says St. Paul, "what we should pray for as we ought, but the Spirit itself maketh intercession for us with unuttered groanings."+ It is plain, there*Isaiah, lxvi. 2. Lowth.

66

+ See Schleusner on the word ἀλάλητος.