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upon every chord of filial fondness in the heart | of an affectionate child. The fifty-first supplies an infinite variety of matter in whatever relates to confession of sin, or to supplication for the aids of the Spirit. The twenty-third abounds with captivating expressions of the protecting goodness and tender love of their heavenly Father, conveyed by pastoral imagery of uncommon beauty and sweetness: in short, the greater part of these charming compositions overflows with materials for every head of prayer.

Children who, while they were engaged in learning these Scriptures, were not aware that there was any specific object in view, or any farther end to be answered by it, will afterwards feel an unexpected pleasure arising from the application of their petty labours, when they are called to draw out from their little treasury of knowledge the stores they have been insensibly collecting; and will be pleased to find that, without any fresh application to study, they are now obliged to exercise a higher faculty than memory, they have lying ready in their minds the materials with which they are at length called upon to work. Their judgment must be set about selecting one, or two, or more texts, which shall contain the substance of every spe. cific head of prayer before noticed; and it will be a farther exercise to their understandings to concatenate the detached parts into one regular whole, occasionally varying the arrangement as they like; that is, changing the order, sometimes beginning with invocation, sometimes with confession; sometimes dwelling longer on one part, sometimes on another. As the hard. ships of a religious Sunday are often so pathetically pleaded, as making one of the heavy bur dens of religion; and as the friends of religion are so often called upon to mitigate its intolerable rigours, by recommending pleasant employ. ment, might not such an exercise as has been here suggested assist, by varying its occupations, to lighten its load!

fully draw the real penitent to a humble avowal of sin; but it is to be feared that there are some, who, because they cannot charge themselves with flagrant offences, do not consider a contrite confession of the sins of the heart and of the daily life an indispensable part of their devotions. But God will charge many with sin who neglect to charge themselves. Did they attend to the remonstrances of a conscience not laid asleep by neglect, or quieted by palliatives, they would find, that, were the daily omissions alone, whether in prayer or conduct, of even their best days registered and presented to them, they would form no inconsiderable catalogue for repentance.

There are too many who do not consider that all sins are equally a breach of the Divine law. Without pretending to bring all sins, small and great, to one common level, we should remember that all sin is an offence against a gracious Father.

In that profoundly self-abasing prayer of Da vid, after the commission of the two black of fences which disgraced his otherwise exemplary life, though he deeply felt his barbarous treatment of his brave general, in first dishonouring his wife, and then exposing him to meet inevi table death in the fore front of the hottest battle,

yet, in praying to be delivered from this blood-guiltiness,' he bequeathed an important lesson to posterity, when, in his lowly prostration at the throne of God, his first cry was, Against Thee, Thee only, have I sinned, and done this evil in Thy sight, plainly declaring, that all sin is, in the first instance, a sin against God.

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While the most worldly are ready enough to exclaim against notorious sins, or against any sins carried to the greatest excess, to smaller offences they contrive to be tolerably reconciled. They think the commission of these not inconsistent with the profitable use of prayer in their formal way of using this customary exercise.

They are also sufficiently lenient to certain degrees of great sins; and various are the mo

not over-correct the gradations in their moral scale of degrees. They do not consider that it is the extirpation, and not merely the reduction, of any sin, which is to procure them that peace and comfort for which they sometimes pray, and which they wonder they do not receive as an answer to their prayers.

The habits of the pupils being thus early formed, their memory, attention, and intellect being bent in a right direction, and the exer.difications and distinctions in their logic, and cise invariably maintained, may we not reasonably hope that their affections also, through Divine grace, may become interested in the work, till they will be enabled to pray with the spirit, and with the understanding also?' They will now be qualified to use a well-composed form, with seriousness and advantage; for they will now use it not mechanically, but rationally. That which before appeared to them a mere mass of good words, will now appear a signifi. cant composition, exhibiting variety, regularity, and beauty; and while they will have the further advantage of being enabled, by their improved judgment, to distinguish and select for their own purpose such prayers as are more judicious and more scriptural, it will also habituate them to look for plan, and design, and lucid 'order, in other works.

CHAP. XI.

Of Perseverance in Prayer and Praise.

They forget that the evil of sin is not to be measured by its mangnitude only, but by the spirit of disobedience which it indicates towards a generous Father,-a Father whose commands are all founded in mercy and love, and who considers every voluntary fault as no light offence when committed against supreme power exercised with perfect tenderness.

But it is their reluctance to part with the remaining degrees, their wish to retain these modified sins; it is their favourite reserves to which they still cling, that prevent that peace which is promised to the victory, I had almost said to the omnipotence of prayer.

For it is not so much the nicely measured quantity, as to the nature of sin which constiA DEEP sense of his corruptions will power-tutes its malignity, and structs the benefit of VOL. II.

prayer. The inferior degree which is cherished, will, without earnest supplication to God, be ready to become the excess which is deprecated, whenever the appropriate temptation shall present itself. For, however our compassionate Father may pardon the unpremeditated fault, yet how can we expect Him to forgive any degree of sin that is allowed, that is even, in a certain measure, intended to be committed? Diminution, however, is a favourable step, if, by perseverance in prayer, it lead gradually to extirpation. And this naturally leads to the important subject of Perseverance in Prayer.

of the actor, reduces all these qualities to their essence when he resolves them into the spirit of supplication.

To pray, incessantly, therefore appears to be, in his view of the subject, to keep the mind in an habitual disposition and propensity to devotion; for there is a sense in which we may be said to do that which we are willing to do, though there are intervals of the thought as well as intermissions of the act,' as a traveller,' says Dr. Barrow, 'may be said to be still on his journey, though he stops to take needful rest, and to transact necessary business.' If he pause, he does not turn out of the way; his pur. suit is not diverted, though occasionally interrupted.

Constantly maintaining the disposition, then, and never neglecting the actual duty; never slighting the occasion which presents itself, nor violating the habit of stated devotion, may, we presume, be called to pray without ceasing.' The expression watching unto prayer,' implies this vigilance in finding, and this zeal in laying hold on these occasions.

Prayer is an act which seems to be so prepared in the frame of our nature, to be so congenial to our dependent condition, so suited to our exigencies, so adapted to every man's known wants, and to his possibilities of wants unknown, so full of relief to the soul, and of peace to the mind, and of gladness to the heart; so productive of confidence in God, and so reciprocally proceeding from that confidence, that we should think, if we did not know the contrary, that it is a duty which scarcely required to be enjoined; that he who had once found out his necessities, The success of prayer, though promised to and that there was no other redress for them, all, who offer it in perfect sincerity, is not so would spontaneously have recourse, as a delight, frequently promised to the cry of distress, to the to what he had neglected as a command; that impulse of fear, or the emergency of the mo he who had once tasted the bounties of God, ment, as to humble continuance in devotion; it would think it a hardship not to be allowed to is to patient waiting, to assiduous solicitation, thank him for them; that the invitation to pray to unwearied importunity, that God has declarto his Benefactor, was an additional proof of Di-ed that he will lend his ear, that he will give the vine goodness, that to be allowed to praise Him for his mercies, was itself a mercy.

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The Apostle's precept, Pray always,'-pray evermore, pray without ceasing, men ought always to pray, will not be criticised as a pleonasm, if we call to remembrance that there is no state of mind, no condition of life, in which prayer is not a necessity as well as an obliga. tion. In danger, fear impels to it: in trouble, we have no other resource; in sickness, we have no other refuge; in dejection, no other hope; in death, no other comfort.

Saint Paul frequently shows the word prayer to be a term of great latitude, involving the whole compass of our intercouse with God. He represents it to include our adoration of his perfections, our acknowledgment of the wisdom of his dispensations, our obligation for his benefits, providential and spiritual; the avowal of our en tire dependence on Him, our absolute subjection to Him, the declaration of our faith in Him, the expression of our devotedness to Him; the confession of our own unworthiness, infirmities, and sins; the petition for the supply of our wants, and for the pardon of our offences; for succour in our distress; for a blessing on our undertak. ings; for the direction of our conduct, and the success of our affairs.

If any should be disposed to think this general view too comprehensive, let him point out which of these particulars prayer does not embrace; which of these clauses a rational, a sentient, an enlightened, a dependent being can omit in his scheme of devotion.

But as the multifarious concerns of human life will necessarily occasion a suspension of the exercise, the Apostle, ever attentive to the principle of the act, and to the circumstances

communication of his Spirit, that he will grant the return of our requests. Nothing but this holy perseverance can keep up in our minds a humble sense of our dependence. It is not by a mere casual petition, however passionate, but by habitual application, that devout affections are excited and maintained, that our converse with Heaven is carried on. It is by no other means that we can be assured, with Saint Paul, that we are risen with Christ,' but this obvious one, that we thus seek the things which are above; that the heart is renovated, that the mind is lifted above this low scene of things; that the spirit breathes in a purer atmosphere; that the whole man is enlightened, and strengthened, and purified; and that the more frequently, so the more nearly, he approaches to the throne of God. He will find also that prayer not only expresses but elicits the Divine grace.

Yet do we not allow every idle plea, every frivolous pretence to divert us from our better resolves? Business brings in its grave apology pleasure its bewitching excuse. But if we would examine our hearts truly, and report them faithfully, we should find the fact to be, that disinclination to this employment, oftener than our engagement in any other, keeps us from this

sacred intercourse with our Maker.

Under circumstances of distress, indeed, pray. er is adopted with comparatively little reluctance; the mind which knows not where to fly, flies to God. In agony, nature is no Atheist. The soul is drawn to God by a sort of natural impulse; not always, perhaps, by an emotion of piety, but from a feeling conviction that every other refuge is a refuge of lies.' Oh! thou afflicted, tossed with tempests, and not comforted, happy if thou art either drawn or driven,

with holy David, to say to thy God, 'Thou art a place to hide me in.'

But if it is easy for the sorrowing heart to give up a world, by whom itself seems to be given up, there are other demands for prayer equally imperative. There are circumstances more dangerous, yet less suspected of danger, in which, though the call is louder, it is less heard; because the voice of conscience is drowned by the clamours of the world. Prosperous fortunes, unbroken health, flattering friends, buoyant spi. rits, a spring-tide of success,-these are the occasions when the very abundance of God's mercies is apt to fill the heart till it hardens it. Loaded with riches, crowned with dignities, successful in enterprise; beset with snares in the shape of honours, with perils under the mask of pleasures; then it is, that to the already saturated heart to-morrow shall be as this day, and more abundant,' is more in unison, than what shall I render to the Lord?'

Prayer draws all the Christian graces into its focus. It draws charity, followed by her lovely train, her forbearance with faults, her forgiveness of injuries, her pity for errors, her compassion for want. It draws Repentance, with her holy sorrows, her pious resolutions, her self-distrust. It attracts Faith, with her elevated eye, -Hope, with her grasped anchor,-Beneficence with her open hand,-Zeal, looking far and wide to serve, Humility, with introverted eye, looking at home. Prayer, by quickening these graces in the heart, warms them into life, fits them for service, and dismisses each to its ap. propriate practice. Prayer is mental virtue; virtue is spiritual action. The mould into which genuine prayer casts the soul is not effaced by the suspension of the act, but retains some touches of the impression till the act is repeated.

When we consider how profusely God be stows, and how little He requires that while He confers like Deity, He desires only such poor returns as can be made by indigent, mendicant mortality; that He requires no costly oblation; nothing that will impoverish, but, on the contrary, will inconceivably enrich the giver. When we consider this, we are ready to wonder that He will accept so poor a thing as impotent gratitude for immeasurable bounty. When we reflect, that our very desire to pray and to praise Him is His gift ;-that His grace must purify the offering, before He condescends to receive it, must confer on it that spirit which renders it acceptable; that He only expects we should consecrate to Him what we have received from Him;-that we should only confess, that of all we enjoy, nothing is our due; we may well blush at our insensibility.

But he to whom the duty of prayer is unknown, and by whom the privilege of prayer is unfelt, or he by whom it is neglected, or he who uses it for form and not from feeling, may probably say, Will this work, wearisome even if necessary, never know an end? Will there be no period when God will dispense with its regu lar exercise? Will there never be such an at tainment of the end proposed, as that we may be allowed to discontinue the means?

To these interrogatories there is but one answer, an answer which shall be also made, by an appeal to the enquirer himself.

If there is any day in which we are quite cer tain that we shall meet with no trial from Providence, no temptation from the world, any day in which we shall be sure to have no wrong tempers excited in ourselves, no call to bear with those of others, no misfortune to encounter, and no need of Divine assistance to endure it, on that morning we may safely omit prayer.

If there is any evening in which we have received no protection from God, and experienced no mercy at his hands; if we have not lost a single opportunity of doing or receiving good, if we are quite certain that we have not once spoken unadvisedly with our lips, nor entertained one vain or idle thought in our heart, on that night we may safely omit to praise God, and to confess our own sinfulness; on that night we may safely omit humiliation and thanksgiv ing. To repeat the converse would be superfluous.

When we can conscientiously say, that reli gion has given a tone to our conduct, a law to our actions, a rule to our thoughts, a bridle to our tongue, a restraint to every evil temper, then, some will say, 'We may safely be dismissed from the drudgery of prayer, it will then have answered all the ends which you so tiresomely recommend.' So far from it, we really figure to ourselves, that if we could hope to hear of a human being brought to such perfection of dis. cipline, it would unquestionably be found that this would be the very being who would continue most perseveringly in the practice of that devotion, which had so materially contributed to bring his heart and mind into so desirable a state, who would most tremble to discontinue prayer, who would be most appalled at the thought of the condition into which such discontinuance would be likely to reduce him. Whatever others do, he will continue forever to 'sing praises unto Thee, O Thou most Highest; he will continue to tell of Thy loving kindness early in the morning, and of Thy truth in the night season.'

It is true that while he considered religion as something nominal and ceremonial, rather than We think, perhaps, that had He commanded as a principle of spirit and of life, he felt nothing us 'to do some great thing,' to raise some mo- encouraging, nothing refreshing, nothing denument of splendour, some memorial of notorie-lightful in prayer. But since he began to feel ty and ostentation, something that would per-it as the means of procuring the most substan. petuate our own name with His goodness, we should gladly have done it.-How much more when He only requires

'Our thanks how due!' when He only asks the homage of the heart, the expression of our dependence, the recognition of His right!

tial blessings to his heart; since he began to experience something of the realization of the promises to his soul, in the performance of this exercise, he finds there is no employment so satisfactory, none that his mind can so little do without; none that so effectually raises him above the world, none that so opens his eyes to its empty shadows, none which can make him

look with so much indifference on its lying va- fections as well as to sanctify them, the beneve nities; none that can so powerfully defend himlent Christian is not satisfied to commend himagainst the assaults of temptation, and the al-self alone to the Divine favour. The heart lurements of pleasure, none that can so sustain which is full of the love of God will overflow him under labour, so carry him through diffi. with love to his neighbour. All that are near culties; none that can so quicken him in the to himself he wishes to bring near to God. He practice of every virtue, and animate him in the will present the whole human race as objects of discharge of every duty. the Divine compassion, but especially the faithAn additional reason why we should live in ful followers of Jesus Christ. Religion makes a the perpetual use of prayer, seems to be that our man so liberal of soul, that he cannot endure to blessed Redeemer, after having given both the restrict any thing, much less divine mercies, to example and the command, while on earth, con- | himself: he, therefore, spiritualizes the social descends still to be our unceasing intercessor in affections, by adding intercessory to personal Heaven. Can we ever cease petitioning for our prayer: for he knows that petitioning for others selves, when we believe that He never ceases is one of the best methods of exercising and eninterceding for us? larging our own love and charity, even if it were not to draw down those blessings which are promised to those for whom we ask them.

If we are so unhappy as now to find little pleasure in this holy exercise, that, however, is so far from being a reason for discontinuing it, that it affords the strongest argument for perseverance. That which was at first a form, will become a pleasure; that which was a burden, will become a privilege; that which we impose upon ourselves as a medicine, will become ne. cessary as an aliment, and desirable as a grati. fication. That which is now short and superficial, will become copious and solid. The chariot wheel is warmed by its own motion. Use will make that easy which was at first painful. That which is once become easy will soon be rendered pleasant. Instead of repining at the performance we shall be unhappy at the omission. When a man recovering from sickness attempts to walk, he does not discontinue the exercise because he feels himself weak, nor even because the effort is painful. He rather redoubles his exertion; it is from his perseverance that he looks for strength. An additional turn every day diminishes his repugnance, aug. ments his vigour, improves his spirits. That effort which was submitted to because it was salutary, is continued because the feeling of renovated strength renders it delightful.

It is unnecessary to produce any of the num berless instances with which Scripture abounds, on the efficacy of intercession: in which God has proved the truth of his own assurance, that his ear was open to their cry.' I shall confine myself to a few observations on the benefits it brings to him who offers it. When we pray for the objects of our dearest regard, it purifies pas. sion, and exalts love into religion: when we pray for those with whom we have worldly intercourse, it smooths down the swellings of envy, and bids the tumult of anger and ambition subside: when we pray for our country, it sanctifies patriotism: when we pray for those in authority, it adds a Divine motive to human obedience: when we pray for our enemies, it softens the savageness of war, and mollifies hatred into tenderness, and resentment into sorrow. There is no such softener of animosity, no such soother of resentment, no such allayer of hatred, as sincere cordial prayer. And we can only learn the duty so difficult to human nature of forgiving those who have offended us, when we bring ourselves to pray for them to Him whom we ourselves daily offend. When But if prayer be so exhilirating to the soul, those who are the faithful followers of the same what shall be said of praise? Praise is the only Divine Master pray for each other, the reciproemployment, we had almost said, it is the only cal intercession delightfully realizes that beauti duty, in which self finds no part. In praise we ful idea of the communion of Saints.' There go out of ourselves, and think only of Him to is scarcely any thing which more enriches the whom we offer it. It is the most purely disin-Christian than the circulation of this holy comterested of all services. It is gratitude without solicitation, acknowledgment without petition. Prayer is the overflowing expression of our wants, praise, of our affections. Prayer is the language of the destitute, praise of the redeemed, sinner. If the angelic spirits offer their praises exempt from our mixture of infirmity or alloy, yet we have a motive for gratitude, un. known even to the angels. They are unfallen beings; they cannot say as we can, Worthy the Lamb, for he was slain for us.' Prayer is the child of faith; praise of love. Prayer is prospective praise takes in, in its wide range, enjoyment of present, remembrance of past, and anticipation of future blessings. Prayer points the only way to heaven, ' praise is already there.'

CHAP. XII.

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merce; than the comfort of believing, while he is praying for his Christian friends, that he is also repaying the benefit of their prayers for him.

Some are for confining their intercessions only to the good, as if none but persons of merit were entitled to our prayer. Good! who is good? There is none good but one, that is God.' Merit! who has it? Desert! who can plead it? in the sight of God, I mean. Who shall bring his own piety, or the piety of others, in the way of claim, before a Being of such transcendant holiness, that the heavens are not clean in his sight? And if we wait for perfect holiness as a preliminary prayer, when shall such erring creatures pray at all to Him * who chargeth the angels with folly?'

The social affections were given us not only for the kindliest, but the noblest purposes. The charities of father, son, and brother, were beAs it is the effect of prayer to expand the af stowed, not only to make life pleasant, but to

On Intercessory Prayer.

make it useful; not only that we might contri- Scatter your superfluities, and more than your bute to the present comfort, but to the eternal superfluities, to the destitute, if not to vindicate benefit of each other. Providence, yet to benefit yourselves. Not, indeed, to revive the old pious fraud of depending for salvation on the prayers of others; yet still you may hope to be repaid, with usurious interest, from the pious poor, by the very tender charity of their prayers for you. Their supplications may possibly be so heard, that you may at length, be brought to the indispensable necessity, and the bounden duty of praying for yourselves.

These heaven-implanted affections are never brought into exercise more properly, nor with more lively feelings, than in intercessory prayer. Our friends may have wants which we cannot remove, desires which we cannot gratify, afflic. tions which we cannot relieve, but it is always in our power to bring them before God; to pray for thein whenever we pray for ourselves. This, as it is a most pleasant and easy, so it is an indispensable obligation. It is a duty which brings the social affections into their highest exercise, and which may be reciprocally paid and received.

The same Scriptures which expressly enjoin that supplication, prayers, intercession, and giv. ing of thanks be made for all men, furnish also numerous examples of the efficacy of interces. sory prayer. We need not dwell on the instance of the rain obtained by the prayers of Elijah, or the earlier availing intercessions of Moses, with other public deliverances effected in the same

manner.

There is a generosity in religion. The same principle which disposes a Christian to contribute to the temporal interests of those he loves, inclines him to breathe his earnest supplication for their spiritual benefit. Not only does prayer for others promote natural affection, not only does it soften the heart of him who intercedes, but it is hoped that they for whom the intercession is made, may reap the benefit.

But our intercession must neither dwell in generalities for the public nor in limitations to the wants of our particular friends. The Christian is the friend of every description of the children of mortality. In the fulness of our compassion for the miseries of mankind, we pour out our hearts in prayer for the poor and destitute, and we do well. But there is another and a large class who are still more the objects of our pity, and consequently should be of

Though the perseverance of Abraham's prayer did not prevent the extermination of the polluted city, yet doubtless the blessing he solicited for it returned unto his own bosom, and the suc. cessive promises made by the Almighty Judge to the successively reduced number of the righteour prayers. While we pray for those who have ous, for whose sake the petition for preservation was offered, affords a proof of the Divine approbation and a striking encouragement to persist in the duty of intercessory prayer. The promise of God was withdrawn. The prayer was conditional, and could the petitioner have made up his very lowest compliment, the city had been saved. The interceding heart in any event is sure to gain something for itself.

Prayer is such an enlarger of the affections, such an opener of the heart, that we cannot but wonder how any who live in the practice of it, should be penurious in their alms; or, if they do give, should do it grudgingly or of neces. sity. Surely if our prayer be cordial, we shall be more ready to assist as well as to love those for whom we are in the habit of making sup. plication to God. It is impossible to pray sin. cerely for the well-being of others, without being desirous of contributing to it. We can hardly conceive a more complete species of self-decep. tion than that practised by an avaricious professor of religion, one who goes on mechanically to pray for the poor, whilst his prayer has neither opened his heart nor his purse. He may value himself on this, as on other instances of his in genuity, in having found out so cheap a way of doing good, and go on contentedly, till he hears that tremendous sentence of exclusion, Inasmuch as ye did it not to one of the least of these, ye did it not to me.'

O impudence of Wealth! with all thy store, How dar'st thou let one worthy man be poor? O you great ones of the earth, whom riches ensnare and prosperity betrays-be largely liberal, even from self-insterest. Not, indeed, expecting to make the liberality you bestow a remuneration for the devotions you withhold.

no portion in this world, do we not sometimes forget to pray for those who have their whole portion in it? We pray for the praying servants of God, but perhaps we neglect to pray for those who never pray for themselves. These are the persons who stand most in need of the mercy of the Almighty, and of our Christian importunity in their favour.

Is it not affecting, that even unto our devotions we are disposed to carry the regard we too highly indulge of the good things of this life, by earnestly imploring mercy upon those who want them; and by forgetting to offer our supplications in favour of those who are blinded by the too full enjoyment of them. If the one duty be done, should the other be left undone ?

If we want an example of the most sublime kind of Charity, observe for what it is that the great Apostle of the Gentiles bows his knees to God' in behalf of his friends. Is it for an increase of their wealth, their power, their fame, or any other external prosperity ?-No: it is that God would grant them according to the riches of his glory, to be strengthened with might in the inner man ;'-it is, that Christ may dwell in their hearts by faith ;'-it is that they may be rooted and grounded in love,' and this to a glorious end,

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that they may be able with all Saints, to comprehend' the vast dimensions of the love of Christ;-that they may be filled with all the fulness of God.' These are the sort of petitions which we need never hesitate to present. These are requests which we may rest assured are always agreeable to the Divine will; here we are certain we cannot 'pray amiss.' These are intercessions of which the benefit may be felt, when wealth, and fame, and power, shall be forgotten things.

Why does Saint Paul 'pray day and night

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