above: in the latter way, that is, by authorized fignifications of God's general difpofition to hear and anfwer the devout fupplications of his creatures, we are encouraged to pray, but not to place fuch a dependence upon prayer, as might relax other obligations, or confound the order of events and human expectations.

The fcriptures not only affirm the propriety of prayer in general, but furnish precepts or examples which juftify fome topics and modes of prayer that have been thought exceptionable. And as the whole fubject rests so much upon the foundation of fcripture, I fhall put down at length texts applicable to the five following heads; to the duty and efficacy of prayer in general; of prayer for particular favours by name; for public national bleffings; of interceffion for others; of the repetition of unsuccessful prayers.

Texts enjoining prayer in general: "Afk and it "fhall be given you, feek and ye fhall find-If ye, being evil, know how to give good gifts unto your children, how much more fhall your fa"ther, which is in heaven, give good things to them "that afk him?" "Watch ye therefore, and pray

66

always, that ye may be accounted worthy to efcape all thofe things that fhall come to pass, and to ftand before the son of man." "Serving the "Lord, rejoicing in hope, patient in tribulation,

continuing inftant in prayer." "Be careful for "nothing, but in every thing by prayer and fuppli"cation, with thanksgiving let your requefts be "made known unto God." "I will, therefore, "that men pray every where, lifting up holy hands "without wrath and doubting." "Pray without

ceafing." Matt. vii. 7. 11. Luke xxi. 36. Rom. xii. 12. Phil. iv. 6. 1 Theff. v. 17. 1 Tim. ii. 8. Add to thefe, that Chrift's reproof of the oftentation and prolixity of pharifaical prayers, and his recommendation to his difciples of retirement and fimplicity in

theirs,

theirs, together with his dictating a particular form of prayer, all presuppose prayer to be an acceptable and availing fervice.

Examples of prayer for particular favours by name: "For this thing (to wit, fome bodily infirmity, which he calls "a thorn given him in the "flesh") I befought the Lord thrice that it might "depart from me." Night and day praying ex"ceedingly, that we might fee your face, and perfect "that which is lacking in your faith." 2 Cor. xii. 8. 1 Theff. iii. 10.

Directions to pray for national or public bleffings: Pray for the peace of Jerufalem. "Afk ye of "the Lord rain, in the time of the latter rain; fo "the Lord fhall make bright clouds, and give them "showers of rain to every one grafs in the field.” "I exhort, therefore, that first of all, fupplications, "prayers, interceffions, and giving of thanks, be "made for all men; for kings and for all that are "in authority, that we may lead a quiet and peace"able life, in all godliness and honefty; for this is "good and acceptable in the fight of God our Sa"viour." Pfalm cxxii. 6. Zech. x. 1. 1 Tim. ii. 1,

2, 3.

Examples of interceffion, and exhortations to intercede for others: " And Mofes betought the Lord "his God, and faid, Lord, why doth thy wrath "wax hot against thy people? Remember Abraham "Ifaac, and Ifrael, thy fervants. And the Lord re

al

pented of the evil which he thought to do unto "his people." "Peter therefore was kept in pri"fon, but prayer was made without ceafing, of the "church unto God for him." For God is my wit"ness, that without ceasing I make mention of you 66 ways my prayers." Now I befeech you, bre"thren, for the Lord Jefus Chrift's fake, and for "the love of the fpirit, that ye ftrive together with "me, in your prayers for me." "Confefs your "faults one to another, and pray one for another, ❝ that

in

"that ye may be healed: the effectual fervent Ex. prayer of a righteous man availeth much." xxxii. 11. Acts xii. 5. Rom. i. 9. xv. 30. James v. 16.

Declarations and examples authorizing the repetition of unfuccessful prayers: " And he spoke a parable unto them, to this end, that men ought "always to pray, and not to faint." And he left "them, and went away again, and prayed the third "For this thing I "time, faying the fame words.” "befought the Lord thrice that it might depart from Luke xviii. 1. Matt. xxvi. 44.

66 me." xii. 8 *.

2 Cor.

* The reformed churches of Chriftendom, fticking close in this article to their guide, have laid aside prayers for the dead, as authorized by no precept or precedent found in fcripture. For the fame reafon they properly reject the invocation of faints; as alfo because fuch invocations fuppofe in the faints whom they address a knowledge which can perceive what paffes in different regions of the earth at the fame time. And they deem it too much to take for granted, without the finalleft intimation of fuch a thing in fcripture, that any created being poffeffes a faculty little short of that omniscience and omniprefence which they afcribe to the Deity.

СНАР.

OF

СНА Р. IV.

PRIVATE PRAYER, FAMILY PRAYER, AND

PUBLIC WORSHIP.

ONCERNING these three descriptions of devotion, it is first of all to be observed, that each has its separate and peculiar ufe; and therefore, that the exercife of one fpecies of worship, however regular it be, does not fuperfede, or difpenfe with the obligation of either of the other

two.

I. Private prayer is recommended for the fake of the following advantages:

Private wants cannot always be made the subjects of public prayer; but whatever reason there is for praying at all, there is the fame for making the fore and grief of each man's own heart the bufinefs of his application to God. This must be the office of private exercises of devotion, being imperfectly, if at all, practicable in any other.

Private prayer is generally more devout and earneft than the fhare we are capable of taking in joint acts of worship; because it affords leifure and opportunity for the circumftantial recollection of those perfonal wants, by the remembrance and ideas of which, the warmth and earneftnefs of prayer is chiefly excited.

Private prayer, in proportion as it is ufually accompanied with more actual thought and reflection of the petitioner's own, has a greater tendency than other modes of devotion to revive and faften upon the mind the general impreffions of religion. Soli

tude

tude powerfully affifts this effect. When a man finds himself alone in communication with his Creator, his imagination becomes filled with a conflux of awful ideas concerning the univerfal agency, and invifible prefence of that being; concerning what is likely to become of himself, and of the fuperlative importance of providing for the happiness of his future existence, by endeavours to please him, who is the arbiter of his destiny: reflections, which, whenever they gain admittance, for a feafon overwhelm all others; and leave, when they depart, a folemnity upon the thoughts that will feldom fail, in fome degree, to affect the conduct of life.

Private prayer, thus recommended by its own propriety, and by advantages not attainable in any form of religious communion, receives a fuperior fanction from the authority and example of Christ. "When thou prayeft, enter into thy clofet; and "when thou haft fhut thy door, pray to thy father "which is in fecret, and thy father which feeth in "fecret, fhall reward thee openly." "And "when he had fent the multitudes away, he went 66 up into a mountain apart to pray." Matt. vi. 6. xiv. 23.

II. Family prayer.

The peculiar ufe of family piety confifts in its influence upon fervants, and the young members of a family who want fufficient ferioufnefs and reflection to retire of their own accord to the exercise of private devotion, and whofe attention you cannot easily command in public worship. The example alfo and authority of a father and mafter act in this way with the greatest force; for his private prayers, to which his children and fervants are not witneffes, act not at all upon them as examples; and his attendance upon public worship they will readily impute to fashion, to a care to preserve appearances, to a concern for decency and character, and to many motives

befide