here where my lot is cast, a true helper in the great and good work! 3. A third sense of the divine command is Pray the Lord of the harvest, that, through you, he would call also your companions in life to the work of his vineyard. There are many different stations in life; and as the sun, moon, and stars, have each a separate glory, so in the world, one rank is above another. But no man can be greater, nor ought to be less, than that whereunto God has appointed him. Now there can be no higher development of human nature, than in being a Christian-that is, one sanctified of God, who finds his highest occupation and delight to be a labourer in advancing the cause, and a partaker of the joys, of his Lord. See, here is heaven!-draw your friends towards it. Magistrates, teachers, parents-let each employ his position for promoting its ends. Each city should be a missionary society; each school, a missionary institution; each house, a missionary field. If this is not done, all our strivings and arrangements are in vain. It is for all this that prayer must be offered to the Lord of the harvest. It is by so doing that the kingdom of God will come in all; for then it will live in them. much to cause this in your missionary labours. Give not way to these influences. Let no doubts disturb you as to your inability to do anything to accomplish ends which take in the whole world. Know that He who fed thousands with five barley loaves and two small fishes, knows how to leaven the whole mass with a little leaven. Let not the insinuation disturb you, that one dare not let immediate wants remain unsupplied for those that are remote; nor take the children's bread and give it to dogs. Know that to him who loves God and man, nothing is near or remote; and that that which he gives to God's glory, is blessed to his house as much as what he employs for the good of his family. Be not deceived by the suspicion, that all your labours in this kingdom are in vain. Know that whatever is done for the kingdom of God cannot be in vain. Already, in many lands, are the idols overthrown, and the truth triumphant. You see the dawn already-do you, then, fear the coming of the full noon? Lastly, be not dismayed from the work, by the thought that each missionary society spreads only its particular kind of Christianity; and hence, that no one may spread that which is alone true and pure. Know that true Christianity is the Christianity of the Bible; and on this common ground alone can the missionary cause be based and blessed. God give us the good hope that the seed sown may bring forth fruit unto eternal life! With this hope we commend unto thee the vineyard, O Lord. Let the seed fall, and the sun shine, and the rain descend, and the fruit grow; and grant us grace to do thy will, so that we may all attain to thy kingdom in heaven. Amen! ROBERT HALL OF LEICESTER AND THE 4. The fourth and last signification is the most extended of all-Pray the Lord of the harvest that he would awaken the age in which we live to work in his vineyard, and cancel the guilt of former periods of inactivity. The work of missions is as old as the world. From the very first God has sent messengers among men to be his witnesses. But the central point of the whole missionary work, during all ages, is Christ. The apostles were nothing more than missionaries of Christ. Brethren! a great load of guilt belongs to our age, for its remissness in this work. Can Christendom longer remain indifferent to the spreading of the kingdom of truth and righteousness over the earth? If Two volumes of the Academical Lectures and Pulpit history taught nothing else, it at least teaches Discourses ofthe late Dr Balmer have just appeared,* this, that the source of all the blessed progress and will, we doubt not, be hailed by all who knew to be made by the human race, is to be found the talents and worth of that eminent man, as a in Christ. If so, it surely cannot longer remain valuable addition to the stores of our Christian literaa matter of individual, but must become one ture. Besides the lectures and discourses, we have, public Christian interest of. Declare, then, by prefixed, an interesting and elegantly written memoir your deeds, that the matter stands thus. Cry of their author-a few specimens of his corresponto the world, and let the world hear your voice. dence, and a long and circumstantial account of seveThe ery of necessity has long been heard. Oral interviews and conversations he had with the how much, then, have you to pray for !-how earnestly have you to address your God!-and how great is the obligation that rests upon you to devote your whole life, up to its last breath, in the good cause! We close these reflections with thankfulness to Him whose Word has taught us. Let us show our thankfulness in acting as becomes our high calling as labourers in the harvest of the Lord; and let the resolutions which we make, prove their divine power and acceptableness, that the carrying of them into effect may be our attainment through life without wavering; I say, without wavering, for there is celebrated Robert Hall of Leicester; and the publi- cences referred to: "The day on which I arrived at Leicester was Friday, the 1st of October 1819. Early in the forenoon of next day, I called on Mr Hall at his own "Academical Lectures and Pulpit Discourses." By the late Robert Balmer, D.D. Edinburgh: 1843. ROBERT HALL AND THE LATE DR BALMER. house, and was shown into a room. I had scarcely put to myself the question, Shall I in a few minutes see one of the greatest men of this age? when the door opened, and in stepped Mr Hall at a rapid pace. He was arrayed in a tartan gown, and had a pipe in his hand. I need scarcely say that I was exceedingly struck with his figure, countenance, and manner, which I had often heard described before, but of which I had not formed an accurate idea. His first words were: How do you do, Mr Balmer? I am happy to see you in Leicester, Sir. When did you arrive? How is Dr Waugh, Sir? All these questions he put, before allowing me time to answer one of them. After I had answered them, Mr Hall said: 'Well, Sir, on which part of the day will you preach for me to-morrow?' I replied that I had come for the purpose of hearing, rather than of preaching; but that, if I must take one of the services, I should decidedly prefer that at which there was usually the smaller audience. This point being settled, after a brief discussion, Mr Hall next said: You are to lodge, I understand, at Mr- -'s. Mr is a member of Dr 's church; and since he came to Leicester, he has regularly attended my ministry. In many respects, he is a most amiable and excellent man. There is just one thing in his conduct which I regret: he is much addicted to card-playing. Having no family of his own, and never having contracted a taste for reading, he is under a strong temptation to go much into company. He is a man, too, of a social turn, and of singularly easy and delightful manners; so that he is much courted. In fact, he glides into society just like quicksilver; he knew more of the genteel people in Leicester in six weeks than I did in ten years. You must understand, Sir, that I am remarkably anti-social in my disposition. There are scarcely any of the wealthier inhabitants of this town with whom I am acquainted. Mr knows them all; and scarcely an evening passes but he is in company. I once used the freedom to hint to him my disapprobation of this part of his conduct; intimating, that it might prove an obstacle to his reception, if he were to apply to sit down with us at the Lord's table. He received my hints with great politeness; but requested that I would never again mention the subject, as his mind was made up.' 606 Pray, Sir,' continued Mr Hall, what is the conduct of the Secession Churches in Scotland in regard to card-playing?' I informed him that the ministers universally disapproved of it; that the great body of our people scrupulously abstained from it; but that there were probably a few, chiefly of the genteel, in our congregations, who occasionally indulged in it, and whose conduct was connived at, or not generally known. My parents, I added, taught me to regard cards with a sort of religious horror, stigmatizing them as 'the devil's books.' That was exactly,' said Mr Hall, the language employed by my parents respecting them; and yet, I think, the question relative to the lawfulness of card-playing attended with some difficulty. My attention was lately called to it particularly; for, on occasion of the Leicester races, a few weeks ago, I preached a sermon on amusements." 147 attempt to walk across the room, I may be said to appeal to God; for it is in him we move;' and to me it is a chance whether he will give me strength to execute my purpose. The argument appears to me a very unsatisfactory one; but probably you act wisely in not exposing its insufficiency; for it is better that our people abstain from a bad practice, even from an insuflicient reason, than indulge in it. And before we deprive them of an insufficient reason for avoiding what is wrong, we must be certain not only that we have a good reason to substitute in its rooin, but that they are able to receive it.' "In the course of our conversation on this subject, I made a remark to this effect: that it seemed to me a strong reason for abstaining from cards, that they tended to occupy an unwarrantable portion of time, and thus furnished a temptation to sin. Hall: 'That is not a conclusive argument against them. It is merely saying that they interest us, which is the nature of all amusements; but all amusements are not sinful." Bulmer: But suppose an individual finds, from experience, that the temptation to kill time, which cards present to him, is so strong that he cannot indulge in the amusement at all, without indulging to excess.' Hall: Such a person ought to abstain altogether. But we are not warranted to found a general rule on the experience of a single individual. That, you know, Sir, would be the sophism which Aristotle calls,' &c. (quoting a Greek phrase which I did not distinctly hear). Balmer: What if the temptation in question is found, from experience, to be too strong for the majority of mankind?' Hall: If so, the majority are evidently bound to abstain, and the remainder will be chargeable with a culpable degree of self-confidence if they do not abstain too. I would say, further,' he continued, that, in all cases, card-playing for money is sinful, in my opinion. The Scripture teaches us to regard our property as a trust, and ourselves as stewards; and I do not think we are at liberty to take the property of another, and sport with it, as is done in every species of gambling.' Mr Hall added, that if any young friend were to consult him, he would strongly dissuade from cards; adverting to various reasons in support of his opinion-the offence given to pious persons, whose scruples we are bound to respect; the danger of getting entangled with improper associates; the propriety of avoiding whatever is questionable or doubtful; and the facility of obtaining recreations altogether unexceptionable, &c. * "When conversing respecting the paucity of theological writers produced by Scotland, prior to the last sixty or seventy years, Mr Hall specified two or three of the few whom it had produced, and gave his opinion of them. He spoke of Samuel Rutherford as a very remarkable man; said that his Letters were a wonderful book, and that he had read many of them with deep interest. He had looked, he said, into the writings both of Ebenezer and Ralph Erskine, the fathers of the Secession; he regarded them as containing much scriptural divinity, though sadly defective in style and arrangement; and seemed surprised when I preferred the sermons of Ebenezer to those of Ralph, as he had always, he said, been taught to entertain the contrary opinion. "I observed to him, that there was an argument against card-playing often employed by pious people in Scotland: and that was, that cards being a game "Mr Hall having made some inquiry respecting of chance, involved an appeal to the Deity; and must, Dr Henry, the historian, once a minister in Berwick, of course, be unlawful, as the occasion did not autho- and afterwards colleague of Dr Macknight, the comrize any such appeal. I added, that this argument mentator, in one of the churches in Edinburgh, I had never appeared satisfactory to my own mind; informed him that, from all I had ever heard, I bebut that I felt reluctant to say so openly, lest I lieved Dr Henry must have been a very dry and unshould encourage among my people a practice of interesting preacher. This led to a reference to the which I disapproved. Mr Hall observed, in reply: well-known anecdote relative to these two indivi"That argument is certainly a whimsical one; every-duals; according to which, the one, when coming to thing we do involves an appeal to the Deity. If I church on a Sabbath morning, having got his clothes wet by a heavy rain, asked his colleague to officiate for him. Go into the pulpit,' said the other, and you will be dry enough." Some doubt being expressed which of the two it was to whom this remark was made, Mr Hall observed: I suppose, Sir, it was applicable to both. Immediately checking himself, he added, And yet I should think that, to an intellectual audience--an audience that had any relish for scriptural exposition-Macknight must have been interesting, if the discourses which he preached resembled his published writings.' Pray, Sir,' I said, do you admite Macknight as a commentator: Yes, Sir, he replied, I do, very much. I think it would be exceedingly difficult, indeed, to come after him in expounding the apostolic Epistles. I admit, at the sametime, that he has grievous deficiencies. There is a lamentable want of spirituality and elevation about him; he never sets his foot into the other world, if he can get a hole to stop it in this; and he never gives a passage a meaning which would render it applicable and useful in all ages, if he can find in it any local or temporary allusion. He makes fearful havoc, Sir, of the text on which you preached to-day; his exposition of it is inimitably absurd." The text referred to was Eph. i. 8: Wherein he hath abounded toward us in all wisdom and prudence; and the wisdom and prudence' are explained by Macknight, not of the wisdom of God as displayed in the scheme of redemption, but of the wisdom and prudence granted to the apostles to enable them to discharge their office. like science or art, admit of progress--which is as complete on the day on which it is given as it can be after the lapse of hundreds and thousands of years. Nothing, therefore, can be more subversive of the very idea of revelation, than that it admits of improvement by man, and that there are discoveries to be made in the Word corresponding with the discoveries which may be made in the works of God. Some views of doctrine and of duty may be more fully considered, and more adequately understood by the Church, in one than at another period; but this is not owing to any change in the Word-it remains the same but in the attention which is directed to it by its professed friends. But though a written revelation be, in the nature of things, complete, there is no limit to the proofs of its truth. Its evidences may be progressive, and ever enlarging. As truth is based upon reality, the more it is examined in itself, and in the circumstances in which it is communicated, the more must its reality appear; whereas falsehood or imposture, being based upon nothing, the more it is explored in itself, and in its circumstances, the greater must be the tendency to resolve it into nothing. Accordingly, this, as might have been expected, is the very experience through which the revealed religion of God and the "In connection with these statements, I may add, false religion of man are passing. The evidence of that Mr Hall appeared exceedingly surprised and the one is ever growing-the plausibilities of the shocked on being informed that, while Dr Macknight other (where there are any) are ever disappearspent every other day of the week in theological ing. God did not see meet to supply men with all studies, he was accustomed, by way of relaxation, to the proofs of the divine origin of his revelation at read novels on the evening of the Sabbath. Dr once. He could have done so. But after giving Macknight,' he observed, must either have denied the continued obligation of the Sabbath, or he must sufficient evidence for every age, he, in accordance have been destitute of personal religion.' with the usual principles of his government, allowed men to find the remainder for themselves, by industrious search, in quarters which were accessible to them. Nay, he seems, in his all-wise providence, to have reserved some proofs for these latter days, the better to meet the Infidelity of "the last times." We do not allude to the fulfilment of prophecy taking place all around us-for this has been long in operation; nor even to the confirmations of geology, so far | as it has gone; but to evidences of the truth of the "Mr Hall put various questions also respecting Dr M'Crie: I greatly admire,' said he, 'Dr M'Crie's histories. Is he not the best historian of Scotland you have? In my opinion, he is much superior to Dr Robertson. Balmer: Do you prefer his style to Robertson's, Sir? Hall: Yes, Sir, I do decidedly. M'Crie's style, with all its Scotticisms, is a more colloquial, a more idiomatic, in short, a more English style than Robertson's. For my part, I don't admire Robertson's style; it is utterly destitute of ease and simplicity. He says nothing in a natural manner. I don't believe, Sir, that Robertson could have written directions for making a plum-pudding, without measuring and balancing the clauses of his sentences, with as much pomp as if he had been delineating a character or describing a battle.' "It is, perhaps, proper to add, that in the interval between the two occasions on which I saw Mr Hall, he had been visited by Dr M'Crie, and had also read the Doctor's sermons on "The Unity of the Church,' &c. With the Doctor's visit he was exceedingly gratified; and expressed his regret that he had not seen more of one whom he characterized as 'so superior a man. Scriptures which are furnished by painting and sculp ture-monuments and remains in the East, which are now for the first time coming to light, after the neglect and burial of ages. I have been led to these thoughts by reading Dr Hengstenberg's (of Berlin) volume, entitled “Books of Moses Illustrated by the 1 Monuments of Egypt." Before referring to any of the striking proofs of the minute accuracy of the Mosaic writings which he adduces, it may not be unsuitable to indulge in a few general reflections, suggested by the subject, and which may tend to give the greater point to the result of his inquiries. It is well known that there was no part of the FRESH EVIDENCES OF THE DIVINE TRUTH written revelation of God, in other words, the Bible, OF THE SCRIPTURES. BY THE REV. J. G. LORIMER, GLASGOW. EGYPTIAN MONUMENTS. THE very idea of a written revelation from God implies completeness at once. It is something which man did not know-which his ignorance rendered necessary-which he cannot add to-which does not, which the French, and other Infidels of the last century, more incessantly assailed than the Old Testament, and particularly the earlier part of it-the Books of Moses. They used to speak with some respect of the pure morality of the New Testament, though their own practice outraged it from day to day; but they hated its doctrines, and they had no patience for the Old Testament. They considered it FRESH EVIDENCES OF THE DIVINE TRUTH, &c. the most vulnerable part of the Bible, and doubtless hoped by their assaults, successful as they imagined, upon it, to aim a blow at Christianity, and, through the Old Testament, to sweep revelation out of the world. Such was the scheme of Infidelity. Hence the writings of Voltaire and Volney, and others of the same school; and hence the particular weapons of attack which they employed. The duration of the world was a favourite theme. By appeals to astronomy, and the crust of the earth in certain places, and to the antiquity claimed by heathen empires and religions, they made out, to the satisfaction of those who wished the Bible to be false, that Moses was altogether mistaken as to the duration of the world in its present state; and being not trust-worthy here, was not to be believed in anything else. Joseph, in his government of Egypt, and the Israelites as a whole their spirit, character, and history, particularly their proceedings in the destruction of the Canaanites-were favourite subjects of attack. The inference from the whole was, that God could not possibly say or do the things which Moses represented him as saying or doing. By and by the conclusion was drawn from the alleged discrepancy between the statements of the Bible as to other nations, society, &c., &c., and those of profane authors (who were always, as a matter of course, believed in preference to the sceptics) that the Scriptures were not written at the time which was alleged-in short, that they were modern inventions aping antiquity. A Christian, in our day, can afford to smile at such objections; but they had no small weight in the age of scepticism, and particularly in Infidel circles; and even able Christian writers did not think them beneath their notice. M. Lally's Principles of the Christian Faith, and Dr Findlay's Vindication of the Sacred Scriptures against the Misrepresentations and Cavils of M. Voltaire, and Bishop Horne's Letters on Infidelity, are a proof of this, besides many other works on the evidences. 14: periods was but to involve Infidelity in new and insuperable difficulties. The connection of Great Britain with India-the facilities of communication between the East and West-the writings of Sir William Jones, and the investigations of Oriental scholars and societies; above all, the evidence of Christian missionaries in the heathen nations of the East, and the light which, by their books and their labours, they threw upon the vaunted history and religion of Paganism all proved favourable to the cause of divine revelation at home, and ere long proclaimed that the arguments upon which clever Frenchmen had been resting, and of which they had made so great a boast, were but broken reeds to pierce and wound themselves. The evidences of the truth of the Bible have been gaining ever since. Not only has a better acquaintance with the pretensions of false religion-whether in antiquity, or history, or science, or miracles — served to disprove them; not only have the intellectual degradation and moral abominations which they nurse, proclaimed the necessity of a divine religion, to be wielded by a Divine Agent; but the opening up of the countries of the East to European travellers, particularly Syria and Egypt, has been the means of throwing no small additional light on the Bible, which is an Oriental book. It has been beautifully ordered, in God's providence, that while the nations of the West are notorious for perpetual fashion and change, those of the East are, to a great extent, immutable in their customs, and social habits, and arrangements. Hence intelligent men visiting the East at the present day, and simply recording their observations, may, all unknown to themselves, illustrate a book, some parts of which were written nesly four thousand years ago, as if it had been written but yesterday. One should mark in this the wonderful arrangements of Divine Providence in behalf of the evidence of divine revelation. The objections of Infidelity, drawn from the ancient astronomy supposed to conflict with the dates of Moses, may now be considered as at an end. The same may be said of its arguments drawn from the antiquity and character of the religions of heathenism. The objections founded on the discoveries of modern geology are fast following the same course, if they have not already disappeared. Indeed, friends of revelation might not only neutralize the objection from geology, but without great difficulty turn it, in some respects, into an argument for the truth of revelation, especially as facilitating the belief of great changes yet future. The resources of Infidelity being apparently exhausted, the only thing which remains for the friends of the Bible now to do, in so far as its external evidences are concerned, is to press these ad Though Infidelity, the just punishment of irreligion and degeneracy in the Christian Church, was allowed to do its work, and terrible was the fruit, the reader does not need to be reminded that there was no real weight in the allegations to which I have alluded. They were baseless indeed, and produced no effect upon the faithful, save that of leading to investigation, and thorough exposure. It was soon discovered that no certain inferences can be drawn, adverse to the Mosaic account of the world's present duration, from successive layers of lava-that the antiquity claimed by Oriental nations, and the "oceans of years," of which they spoke, were mere boastful talk-that all which could claim the character of probability, whether as to eclipses or the succession of empires, went to the confirmation of the Scripture narrative-vantages to the uttermost to illustrate the truth of that the very things which were alleged to the disadvantage of the Jewish nation, surveyed in other lights, supplied internal evidence of the divinity of their religion-that heathen authors if they sometimes contradicted the Bible, not less frequently contradicted themselves and each other; and that there was not the smallest reason to question the remoteness of the antiquity in which the sacred books were written that to imagine them the forgeries of later the Scriptures yet more and more from investigations into the ancient and modern condition of the countries where they were written. It cannot be doubted that there is much information yet to be drawn from these quarters; and if God has been pleased to make a revelation of his will, involving the most sublime results, for his own glory and the good of man, surely those who profess to have received this revelation should not be slow, but should feel it a sacred duty, to gather together all the evidence of which the case admits. This is due at once to God and the cause of truth and salvation. It is matter of joy that every facility for such a purpose has, in God's kind providence, been afforded. Of late years Palestine, Egypt, and Assyria, which were comparatively inaccessible, if not almost dangerous to the traveller, have become open and safe. They are brought within a few weeks of the British shore, while one of them (Egypt) may almost be regarded as a British station. Among the signs of the times is the general interest in behalf of Palestinea country which, in the cold age of indifference or Infidelity, was seldom mentioned-never with the interest of classical tours-is now possessed of most arresting charms, and is perambulated and illustrated on every side. Assyria, too, long forgotten and unknown, is beginning to be explored by missionary travellers. The Nestorians, ancient witnesses for the faith, stand upon its borders; and a rich harvest may be expected from the ruins of Nineveh, as well as from the manners of the present generation-all illustrative of Old Testament times. The interesting volume of the late Dr Asahel Grant on the Nestorians, whatever may be thought of his argument on "The Lost Tribes," affords a specimen of the Biblical illustration which may be culled from Assyria and the neighbouring countries. Nor is it only in the opening up of ancient countries that one may mark the hand of God. The instruments oftentimes employed in collecting the evidence, not less clearly indicate the same divine operation. God makes use of agents who have no eye to the Bible or its illustration in their labours. Sometimes he employs bitter enemies unwittingly to do the work of friends-Belzoni, Champollion, Rossellini, &c., natives of France and Italy, without thinking of the Scriptures, in pursuit of their own pleasure and enterprise as men of antiquarian taste, throw more light upon the Word than some commentators. It is desirable to have impartial witnesses in connection with the evidences of revelation, and from whence could more unexceptionable ones be drawn than from lands noted for Infidelity? Little did they imagine to what purpose their labours would be turned-a purpose far more valuable than that for which they prosecuted them. Little, too, did the Egyptian sculptors and painters of four thousand years ago, when pursuing their respective arts, imagine that they were storing up for distant posterity materials for the proof of the divinity of a book, compared with whose wisdom all the learning of Egypt was but foolishness. At the sametime the Lord does not exclude from such a service those who can appreciate its value. A leading British investigator and collector is Mr Wilkinson, who now for the fourth time has taken up his abode in Egypt. His Egyptian Illustrations reach to nine volumes, and the American translator of Hengstenberg, speaking of him, remarks: "It is delightful to observe the reverence with which he regards the Sacred Volume, and the gratification which every undoubted illustration of its authenticity affords him." But what, it may be asked, "is the use of all this fresh evidence, drawn from the temples, mummies, and sepulchres of Old Egypt? has not divine revelation a sufficiency of proofs already ?" It is not, literally speaking, because it is necessary, that we rejoice in these new attestations; No, the evidence is ample as it stands, and has commanded the conviction of the most powerful and penetrating minds. But besides, to a friend of the Bible, the gratification of seeing Infidelity beat in one country after another-in its chosen citadels of strength-with the very weapons on which it was relying-it is interesting to many minds to have fresh proofs of its divinity. Some are apt, however unreasonably, to complain, in the things of religion, of all being old. Here the prejudice is met an interesting department of the evidences is new. Then, it is well known, that while in some respects Infidelity is disappearing, between earnest reli- ! gion, either true or false, there is still a large amount of avowed unbelief, and that a certain share of it is inseparable from Popery, and, in all probability, will grow with its growth. How desirable to meet it with growing evidences of divine revelation! The time may come when we shall need all our proofs. Again, the age is eminently the age of travelling. Men run to and fro, and knowledge is increasedoften it degenerates into trifling. Is it not important that the fruit of some of these travels, at least, should be hallowed by sacred associations, both to the original traveller and to the readers whom he addresses from the press? Besides, apart from the evidences of religion, though the mind be so well established that it needs no further conviction, is it nothing to have the Word, which is received as the Word of God, illustrated by the recorded customs of the past, as well as the present-to have its hidden beauty and point brought out more clearly than before? Can anything connected, even remotely, with the Scriptures, be lightly thought of by us? If it has been worth God's while to supply us with evidences of their divinity, can it be below our care to ascertain and collect these evidences, and to study them? Surely not; if we think what it is which the Scriptures contain and reveal-nothing less than eternal life to the chief of sinners, through a divine Redeemer-nothing regarding them can be unimportant. Whatever leads, with fresh interest, to the study of the Scriptures, containing the Pearl of great price, must be more precious than gold. PRECEPTS. FIRST worship God; he that forgets to pray RANDOLPH. |