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"be the Reward of a patient Submiffion." In fuch a Cafe, is it poffible for a Person to be impatient, to be dejected after fuch a Converfation with God? All the black Clouds of Melancholy and Defpair are difpell'd by the Light of his Countenance, and a bright Sun-fhine enfues. Or, if the Storm be broke, and beats down with the utmost Vehemence, God fhelters it under the Wings of his all-faving Mercy; amidst all the Roaring of the Thunders, the Flashes of Lightning, and Rattling of the Rain, an inexpreffible Calmness spreads itself over the Mind, a Serenity of Temper refreshes and smooths it, every rifing Murmur is hush'd, every repining Thought quafh'd, and all the Paffions of the Soul dif charg'd in a Torrent of Love and Admiration the most intense Love, the most perfectly fatisfying Admiration of God and his Goodness. Can any Exftacy of the Soul equal this? And may not this Enjoyment be attained by Prayer, by intense and fervent Prayer? Yes, bleffed be God's Grace! it may; the truly pious and religious Man knows, and feels, that it may; he is convinced by the fweetest Experience, that Submiffion to God by Prayer is the highest Delight, that human Nature is capable of enjoying on this fide Heaven.-And now, what is the dry Reading, and cold Meditation, recommended to us by the Deifts, instead of Prayer, to this animating, this inflaming Exercife? And how can thefe Hypocrites have the Affurance to expect to be thought Friends to Mankind, when they at tempt to deprive them of the most exalted Plea

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fure, and the most powerful Remedy for the Evils of Life? Or how can they pretend to ferve the Interest of Virtue, while they endeavour to deftroy the most effectual Means of fupporting it?

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It were eafy to fhew, that, without frequent and earnest Prayer, it is as impoffible to bear Profperity with an even Mind, as it is to fupport ourselves under Adverfity. I might have faid more, efpecially, where it is fudden and unexpected. There are many good Reasons to be affign'd for this. The Mind is more weakened and enervated by Profperity, than by Adverfity. When People are in Diftrefs, they are naturally compofed and thoughtful: A Flow of Profperity diffipates Thought, and puts the Spirits in a Ferment adds a great Quantity of Sail, while it leffens the Balaft, and renders the Mind more liable to be overfet. Under Adverfity, Men have not, either the Inclination, or the Opportunity to take Pleasure, and gratify their Lufts. Profperity gives both Appetite and Capacity. A State of Adverfity, where there is a tolerable Difpofition, foftens and bumbles the Mind; Profperity difpofes to Pride and an Unconcernedness for others, to Cruelty and Oppreffion. I could fay a great deal more, but the little that I have faid, may ferve to fhew how much the Rich and ProSperous ftand in need of the Affistance of Prayer, to keep them within the Bounds of Duty. But, their greatest Misfortune of all is, that the more they ftand in need of it, the less they are inclin❜d to make ufe of it. When People are in

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a forlorn Condition they naturally defire, and feek for Help; and if they have no Profpect of finding it on Earth, they will look up to Heaven for it: But, the Successful and the Wealthy, abounding with every thing, are apt to forget God, their great Benefactor, to whom they owe every thing; and, while their Temptations make them the more in want of his Grace, they are the more apt to flight it. But,

Thirdly, The Exercife of Prayer is neceffary in order to the Practice of the Duty of loving our Enemies-Forgiveness of Enemies is a Leffon which Mankind can hardly learn; it is a Yoke to which they do very unwillingly fubmit their Necks: There is fomething within us which makes our Hearts rife and swell, and our Blood boil, whenever we receive an Injury, or Affront; and it is very difficult for us to fubdue this Turbulency, and keep down angry Refentments: But, it is utterly impoffible for a mere Man so FAR to conquer himself, as to make his bitter Enemy the Object of his Love; to be kind and tender-hearted to, and be willing to do all good Offices for, the Person who has loaded him with Injustice, &c. And, yet, this difficult Thing must be done, if we ever expect Forgiveness at the Hands of God. It is abfolutely required as an express Condition, so that there is a Neceffity of working ourselves up to this charitable Temper, and fuch a Principle of univerfal Love within us, as will make no Exceptions, but equally and conftantly exert itself towards Enemies and Friends. Now, this Principle can never be ac

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quired and implanted in our Breafts without the Practice of Prayer, and for two Reasons. For, firft, Prayer difpofes us to that excellent Frame of Spirit. It is the Corruption of our Flesh, and the Senfuality of our Nature, which caufe Refentment, and a Defire of Revenge; and, therefore, when this Principle is weakened, the contrary gathers Strength. When our Nature is Spiritualiz'd, thofe evil Affections ceafe. Now, Prayer, as I have obferved already, is the only Way by which we can refine our Nature, draw off the Dregs of original Sin, purge it from its Drofs, and make it more like God, of an angelic Kind. In the Exercife of Prayer we bewail our own Enmity to God; we beg Him to pardon, and love us who were, and are ftill, in fome measure his Enemies, Prayer, therefore, has a natural Tendency to foften our Hearts, and difpofe us to grant That Forgiveness, of which we, ourselves, ftand fo much in need. For, what can more naturally tend to make us ready to forgive others, than a frequent Acknowledgement of our own Offences against God? Or, how can we be extreme to mark what is amifs in our Brother, when, by daily Prayer, we are conftantly reminded of our own Sinfulness? Shall we dare to be inexorable, or to meditate Revenge, when we acknowledge that we are Criminals ourselves, and, perhaps, greater Criminals upon the whole, tho' lefs culpable in particuJar Articles: Prayer, therefore, in the natural Effects of it, will help to make us of a more candid, and forgiving Temper; and, if we do

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not feel thefe Effects in the Performance of it, it is because we do not pray with Sincerity.

But Prayer is not only neceffary in fome particular Parts of Religion, but all Religion, in general, depends upon it; which will appear abundantly plain if we confider-1. That no Man whatsoever can be good without Prayer. 2. That a Man will neceffarily grow bad if he neglects it, and his Neglect be wilful-3. That no Man can long continue bad that takes due Care in praying to God.

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Ift, I fay, no Man whatsoever can be good without Prayer, and that for two Reasons.First, becaufe, as I obferved before, the Confideration of God's Attributes, his Omniprefence, Omnipotence, Omnifcience, Purity, &c. are the greatest Checks to finful Inclinations. For, what Perfon, of common Senfe, that gives himfelf Leisure for a fober Thought, can dare to be very wicked in the Company, and before the Face, of that great God, who fees, and hates, what he does, and will affuredly punish him for it! Reflections upon thefe divine Attributes muft unavoidably damp a Sinner, and deaden his irregular Paffions, unless he be arrived to fuch a confummate Pitch of Impudence that he cares not for God; or, with the Pfalmift's Fool, fays in bis Heart, there is no God, tho' he would be thought to acknowledge his Existence and Government. Now, he that does not pray, does most certainly lose the best Opportunity for ferious Confideration upon God's Nature, because he omits that Action, in the due Performance of

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