afflicted. Indeed, the phrase "good works," is most commonly employed in Scripture, in relation to this single thing. In this we follow the example of Christ, "who went about doing good," by preaching the gospel to the poor, and by relieving the distresses of the afflicted. And it is the assiduous performance of this duty which recommends the gospel to the judgment and conscience of men, more than any thing else. "Pure religion and undefiled before God and the Father, is to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." Nothing more is necessary to convince us of the importance of this duty, than the representation given by our Saviour, of the process of the judgment recorded in Matt. xxv., where the destiny of the assembled race of men is made to turn upon the kindness shown to the disciples of Christ. "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me." And, in answer to their inquiry, when they had done any of these things to him? he said, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.' And to the wicked, the neglect of this duty is alone mentioned as the ground of condemnation.

Among the good works which Christians are required to perform, relative duties hold a very conspicuous place. These, indeed, in number, greatly exceed all other Christian duties, and no day passes in which every one has not duties of this kind to per

form. But, as the relations of men are very much diversified by their condition in life, and standing in society, these duties are not the same to all persons. One is a parent, another a child; one is a magistrate, another a citizen; one is a pastor, another a member of his flock; one is a master, another a servant; one is a husband, another a wife. Besides these, there are particular professions and occupations in life; or offices in the church and state, all which relations give rise to duties, which are incumbent on all who sustain these various relations. It behoves the Christian to be conscientious and faithful in the discharge of all relative duties. And, as there is a necessity for intercourse and commerce among men, the virtues of justice and veracity should be constantly practised, "doing unto others as we would have them do unto us." And, in social intercourse, to promote good fellowship, there should be real kindness, respectfulness, candour, and courtesy, assiduously cultivated. The standing rule should be, to do nothing and say nothing which would tend to the injury of our neighbour; but continually to seek to promote his best interests.

Man is utterly unable to perform works of supererogation. When he has done all that is commanded, he must acknowledge himself to be an unprofitable servant; having done no more than it was his duty to do.

...APTER XXVII.

PRAYER.

PRAYER is a duty dictated by reason.

If a child is

hungry and wants bread, nature impels it to go to its parent for a supply; and the natural affections of parents to their offspring render them prompt to answer such requests. And, even if they intended beforehand to give the necessary food, in proper season; it is nevertheless pleasing to them that the child should feel its dependence, and come and ask for what it needs. And if this is seen by all to be reasonable and becoming in children toward earthly parents, how much more reasonable and becoming that we should feel our dependence for every good thing on our heavenly Father, and should go to him and ask him to grant to us such things as are necessary for our present and eternal welfare. And on this very principle does our Lord urge upon his disciples the duty of praying for the Holy Spirit, in which gift all spiritual blessings are comprehended. His words are," And I say unto you, ask and it shall be given you, seek and ye shall find, knock, and it shall be opened unto you, for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg will he offer him a scorpion? If ye then being evil, know how to give good gifts unto your children, how much

more shall your heavenly Father give the Holy Spirit to them that ask him ?"

means;

Prayer is no more inconsistent with the unchangeable purposes of God, than the use of any other for God in forming his purposes had respect to all appropriate means of producing the intended ends, and among these prayer has an important place.

It is a low idea of the efficacy of prayer, to confine it to the good effect which it is adapted to produce on the feelings of the person who offers it. Indeed, if this were believed to be the whole benefit derived from prayer, a great part of the good impression which it makes on the petitioner would be lost. As we obtain the things which we need from earthly parents, by asking; so also, we receive the blessings which we need from our heavenly Father, by praying for them.

In how many instances did Moses, by his prayers, avert the judgments of God from the Israelites. The prophet Samuel also, by prayer, obtained a signal victory for the people of Israel over their enemies. But no single instance of the efficacy of prayer, recorded in Scripture, is more remarkable, than that of the prophet Elijah. This case is referred to, by the apostle James, in the following manner. "The effectual fervent prayer of a righteous man availeth much. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it rained not on the earth by the space of three years and six months; and he prayed again, and the heaven gave rain, and the earth brought forth her fruit."

In prayer may be properly comprehended all devotional acts of the mind, and the suitable expression of these sentiments in external gestures and words.

Adoration is one of the most suitable and solemn

feelings of which a creature is capable, when he comes into the presence of the august majesty of Heaven.

Godly fear, or reverence is another feeling which must be experienced when any just idea is entertained of the Almighty power, terrible majesty, and awful holiness of the Creator. Penitent confession is so appropriate to sinners, in their approaches to God, that no one can have any sense of the divine character and presence, without falling down before him, under a deep impression of entire unworthiness. Even the ho liest men, such as Isaiah, Daniel, and the apostle John, were overwhelmed with a feeling of unworthiness, when God manifested himself to them, with something of his majesty and glory.

Praise and thanksgiving are exercises of devotion which must be excited into lively exercise, in every pious mind, by the consideration of the wonderful works and munificent dispensations of our heavenly Father; and especially our praise and thanksgiving are due for redeeming love. This part of our devotional exercises will be continued through eternity. The song begun here, will rise to its noblest strains, when the saints in heaven, redeemed by the blood of Christ, and saved by his power, shall, in one grand chorus, sing," Unto him that loved us and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to Him be glory and dominion, forever and ever, amen."

But, that which is more properly denominated prayer, is petition. We approach the throne of grace to ask for such things as we need-Prayer has therefore, been very correctly defined to be "the offering up of our desires unto God, in the name of Christ, for things agreeable to his will." Desire itself is not prayer, but the expression of our desires to God, is the essence