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    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 « t 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 , somt ob-

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    vious suspension of the usual laws by which he governs the universe , which , I presume , he means by " 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 Divins 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 comjnunity , from their time to the present day , to pray for temporal bless ^ mgs , 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 reli g ious conduct , we cannot err . For the attainment of these we are placed in the world , and we know that our future state will be

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    26 Mr . Estlin on Divine Influences .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1820, page 26, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2484/page/26/