as you ought:1" he only can "help your infirmities." And just as a fair and goodly image, though perfect in form and feature, if it have not the breath of life, is but a vain mockery of a man, so the most admirable prayer, complete in all its parts, if it be not animated with spiritual life, is only a useless shadow, destitute of substance. The Holy Spirit's influences are always needed. He must make us desirous of God's blessing, he must teach us to ask for it aright, he must keep up our continued devotion, ‹ preventing us, that we may have a good will, and working with us, when we have that good will.' God will give his Spirit unto those that ask him. Apply to him for it. Plead his promise. You shall find it faithful. And then shall your devotion be an acceptable, well-ordered service your prayer shall be "set forth before God as incense, and the lifting up of your hands be as the pleasant evening sacrifice."

2

3

:

1 Rom. viii. 26.

2 Article x.

3 Vide Luke xi. 13.

K

LECTURE VII.

ON THE ENCOURAGEMENTS TO PRAYER.

EPHESIANS II. 18.'

For through him we both have access by one Spirit unto the Father.

IN the last lecture, I discussed the propriety of the apostolic injunction to be "instant," persevering and energetic, "in prayer:" I noticed some of those errors, and difficulties and distractions, which are chiefly to be guarded against, by those who would be faithful worshippers; and I endeavoured to explain how our church, obeying the divine command, assists our weakness, by putting words into our mouths, wherewith to return unto the Lord our God: I shall in the pre

ENCOURAGEMENTS TO PRAYER. 131

sent discourse, enlarge on the encouragement we have to believe that our prayers shall not be offered in vain.

"The effectual fervent prayer of a righteous man availeth much:" for a new and living way of access is opened to the Father. By the Mosaic dispensation, an approach to God was the peculiar privilege of the Jew:1 and even he was not admitted to the Holiest, but must offer his supplications at a distance from the very and immediate presence of the Lord. "But in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ. . . . . He hath made both (Jew and Gentile) one, ... and hath broken down the middle wall of partition: . . . . and that he might reconcile both unto God in one body by the cross, He came and preached peace to you which were afar off, and to them that were nigh; for through him we both have access by one Spirit unto the Father." Through the person, sacrifice, and mediation of Christ, believers of every nation were introduced, with acceptance, in their worship,

1 Vide Romans ix, 4.

to the Father's presence, under the blessed teaching and influence of the Spirit, one with the Father and the Son.1 Surely we should not be backward to avail ourselves of a privilege so precious as this is and as the miser counts his treasure, so ought we to reckon up the riches of our inheritance, and to ascribe glory to that gracious Saviour, who, "though he was rich, yet, for our sakes, became poor, that we through his poverty, might be made rich."

I shall speak

I. Of the grounds of

of assurance we possess, that access is opened unto God for us in prayer; and,

II. In some observations on the portion of our service called the litany, I shall shew, that those grounds are there depended on, and energetically pleaded.

I. To the first point.

Man, when fallen, had no claim to be favourably heard by God. He might cry for mercy indeed, and deplore his lamentable

1 Vide Scott's Commentary.

condition, but he could have no reason to believe, that such a cry would conciliate relief. The pity of his Maker was all that, by any possibility, he could appeal to: but we know that frequently it is the part of justice to draw back the hand which pity would extend. And besides, even pity is not very easily excited, when he that implores it, has been himself the sole and wicked author of his miseries. There was therefore, no ground for expectation, after man's transgression, that his Maker would listen to his prayer. Yet, from a principle of love, almost incredible, God had far other thoughts than to banish for ever, from his presence, those who had offended. The fallen angels he reserved, in "chains of darkness," against the judgment of the last day: to man he gave a place for repentance. The Father consented to accept the satisfaction of Christ for our transgressions; the Son devoted himself, in flesh, to the suffering of a cruel death; the Spirit was willing to exert his life-bestowing power, and to dwell, as in a temple,1 in the bodies of those he

1 Vide 1 Cor. vi. 19.