glory: The Lord JESUS will forever remain the medium of all intercourse between GOD and the redeemed. All sinners are now subjects of warning and invitation, and are directed to pray with a right temper that they may receive salvation; but when the appointed day of grace is past, there will be to them no more offer of life or right to pray that they may be forgiven. But in the heavenly state, JESUS CHRIST will forever remain the mediator between GOD and the spirits of just men made perfect. He will forever be as necessary a character for the saints in glory, as he is for them here on earth. In him they will stand—in him they will be glorified—and their perpetual title to heaven will be by his merits.—Through him GOD will commune with them, and shed abroad a divine joy into their hearts ; and through him their eternal praise and adoration will be offered.

THE command to pray is given to all men. All are the dependant creatures of GOD, need his grace and protection, and owe to him their adoration, praise and service.—The duty of acceptable prayer implies a holy temper.—External adoration, and praise offered with insincerity, or petitions which proceed from a heart that neither loves nor is obedient, must be sinful in the sight of him, who is omniscient and most holy. If prayer be so important a duty as hath been mentioned, the subject on which we have entered, must be interesting to men of every description, and we will pursue it in the following branches of discourse.

I. W will consider the reasons for offering prayer to GOD.

II. THE several kinds of prayer, in which all men ought to abound without ceasing.

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III. THE temper with which men ought to pray, that they may be accepted.

I. WE are to consider the reasons for offering prayer to GOD.

THIS duty is taught by the light of nature or reason, and by the special precepts of revelation.

If the Lord be our Creator, and we the creatures of his power and wisdom ; then we ought to praise him. It is a dictate of common sense and reason, that gratitude and praise are due to him who bestows a favor ; and though a revelation may confirm the obligation, we are not dependant on this for our knowledge of the duty.—If GOD be the proprietor of our existence, and we his property, absolutely in his hands and under his control ; it is proper that we should express to him a sense of his rights. Nothing short of the most stupid and awful atheism, which denies the existence of all that is called GOD, can deny that we are his property, in the highest and most absolute sense.—If the Lord gives us life, breath and being, and all our daily mercies, loading us with good continually and in all things, and we can make no return to him by way of compensation, and of adding to the immense fulness which he hath in himself; it then must be our duty, at least, to return him our thanks and praise, for what he benificently gives. By whom can this be denied, who hath any sense of his providence and of the innumerable mercies and blessings, which are every day received through his munificent care ?—If we are dependant in future on the care of Almighty GOD, and must sink into nothing without his upholding agency; or if our existence being

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upheld, we must be miserable without his preservation, and the numberless bounties which are subject to his disposal ; then who can refuse the propriety of coming before him with our wants, and supplicating him to supply them? Although the light of nature or reason can give no information of a Saviour, it abundantly teaches us the fitness of praying to GOD; and those who neglect the duty act most irrationally.— They act against that light of their natures which is found in all men.—They will be weighed in the balance of reason, and found wanting when they come before the bar of GOD.—Many seem to imagine, that if they can set themselves free from the laws of revelation, by denying its authenticity ; they are at liberty to neglect GOD in every way. They highly applaud reason in order to escape revelation ; but when they become fixed in this error, they are as unfriendly to right reason, as they ever were to the divine oracles. They wished for the authority of reason to combat the word of the Almighty ; still, they do not wish its testimony coxweming their obligation to the plainest duties of religion. Here the deceit of the heart opens to view, and it is an awful wickedness.

THAT the light of nature or reason dictates the duty of prayer, we need no other testimony than the general consent of Heathen nations. They have had their rites of worship and their seasons of prayer—they supplicate the multitude of their imaginary deities—and all among them, who were regular, moral, and considerate, esteemed the character of prayerless persons as infamous, and alotted a place for such, in the regions of misery which they described, among the most wicked of sinners. This is a sufficient

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evidence that prayer to GOD is a duty taught by the light of reason.

THIS shows us the extreme guilt of prayerless persons. There are many such who live under Christian light. They profess to be considerate; but by resisting greater light, they are become more hardened in impiety than the considerate heathen. Tyre and Sidon, Sodom and Gomorrha, and the untaught nations from the most dark corners of the earth will rise up n judgment against them. For their conviction and condemnation, the Supreme Judge will have no need to sound his accusation on the precepts of his word. The charge against them, will stand in full strength by the light of nature and their own deficient practice ; and all the millions of Heathen, which shall be collected around the throne of the Judge, will say, these prayerless sinners from Christian lands are rightfully condemned.—The immense number of prayerless persons, who have been often sound in Chriltian lands, together with the impiety against divine things, which they have discovered, hath prejudiced many Heathen against receiving Christianity. How fearful must be the end of such persons, who go from the highest degree of light to be judged and rewarded for the greatest sin and guilt.

THE duty of prayer is taught by the special precepts of revelation.

ALL uncertainty and difficulty, concerning this point of duty, may be removed by seriously consulting the word of GOD. Although the light of nature and reason abundantly taught the duty of prayer, they could furnish no certain evidence that GOD would graciously hear, or whether, or how he would forgive. This is the only difficulty, that a considerate Heathen could have

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concerning the duty, and this is removed by the revelation of grace. Here we are assured that the Lord is a forgiving GOD—that he hath devised a way, and by his goodness brought in the means of pardon—and he addresses the world of sinners as a GOD who will hear prayer; yea, he goes so far, as absolutely to promise they shall be heard is they pray with a right temper.

THE duty is enjoined from first to last, through the whole revelation of GOD. It is found in numberless precepts to his people in every age— under each dispensation—to persons in every possible condition, whether prosperous or adverse, happy or pained. With the injunction to perform the duty GOD hath joined the most awful threatenings against such as neglect it. He ascribes the evils which men have suffered, to their having been prayerless, and threatens them with punishment to come, both in the present and future world, for the same cause.—His fury will be poured out upon the families and the nations that call not on his name. He gives particular directions for what blessings we are most particularly to pray. He enjoins supplication to be made for persons, in every situation of life. For Zion, which is his own visible kingdom in the world—for all who are in authority—for our Christian brethren—for sinners—for our enemies—for those who are in affliction—and for the ends of the earth.—We are to praise him for every mercy temporal and spiritual, and for all good that is given to our bodies or our souls.

FURTHER, he hath promised the audience of prayer to those, who call upon him in a humble, sincere and persevering manner. " He hath not sai to the seed of Jacob, seek ye me in vain."

His words are," Ask, and it shall be given you; seek, and ye shall find; knock; and it shall be

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opened unto you. For every one that asketh receiveth ; and he that seeketh findeth and to him that knocketh it shall be opened. He is plenteous in mercy unto them that call upon him. Those that call upon him in the day of trouble he will answer. Call upon me, and I will answer thee, and show thee great and mighty things that thou knowest not."—Concerning these, who innure themselves to prayer, one who had experience faith in the name of the Lord, "The Spirit also helpeth our infirmities: for we know not what we should pray for as we ought but the Spirit himself maketh intercession for us, with groanings which cannot be uttered." We are directed, "to continue instant in prayer, and to pray with all manner of prayer and supplication for all men."—We have the example of all good men, whose lives are recorded in the sacred canon, that they spent much of their time in communing with GOD by supplication and praise. Many instances of remarkable answers to prayer are placed on sacred record. Our blessed Redeemer, who came to be our example as well as to make expiation for sin, was much in prayer to his Father; and from the many instances, which are mentioned in the short history of his life, we may suppose that a great share of his time was thus employed. As the most important direction to his disciples, for their preservation in this evil world, he told them, " Watch and pray, lest ye enter into temptation." The apostle, in describing the Christian armour, whereby the people of GOD powerfully persevere unto salvation through the grace of GOD, concerning prayer, says, "praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance."—These are the precepts, promises,

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exhortations, threatenings, and examples of the holy scriptures, on this important point ; and only some hints are given from the fulness of instruction, which they contain, on this most interestting of all practical duties.

FURTHER, as a reason for the duty we may call in the experience and testimony of Christians in all ages. There never was a person eminent in Christian piety, who was not also eminent for abounding and for punctual perseverance in this duty. All the highly favored servants of the Lord have some this testimony. All of them have witnessed, that prayer is the most animating and useful duty in the Christian life—that it was the means of their strength and peace—their principal armour against the temptations of the world and the corruption of their own hearts—their support under deep afflictions—their preservation in scenes of prosperity, when surrounding circumstances were alluring them away from GOD —and the best means of communing with him and mortifying the remainder of their own lusts, which warred against their souls.—Many other reasons, which evince the duty of prayer, will come into view in the course of discussing this subject. We proceed to the next part of the discourse.

II. To speak of the several kinds of prayer, in which all men ought to abound without ceasing.

IN the present discourse, by the kinds of prayer, is meant the circumstances in which we pray, with respect to solitude in our own closets, or in company with the family, or with larger collections of people in places not consecrated to worship, or in the sanctuary of GOD.—Prayer in. the closet, in the family, in private praying societies, and in the public house of GOD, hath

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been considered as several kinds of prayer. That prayer in the closet is a duty, none can deny, who remember the command of Christ, "When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward the openly."—Neither can those who have any belief in divine revelation, doubt concerning the duty of public social prayer. From the institution of temple worship to the end of the holy canon, it is enjoined and represented to be a duty.—Concerning these, therefore, there can be no dispute, except with those whose hearts are utterly averse to all worship ; and the arguments they use, on being followed to their extent, terminate in infidelity and atheism. .—

BUT ought we to pray in our families? And are private praying societies according to order and duty ? Many, who neglect closet and public worship, dare not deny their fitness; but when they find a mode of worship for which there is not a multitude of the most positive precepts, they think there is room to question the duty. Here the heart comes into sight. For those who can deny the fitness of family and social prayer, when performed in an orderly and reverential manner, would if they dare deny the fitness of supplication, in any possible circumstances.—Those who love this duty in the closet and sanctuary, will be delighted with the service in all other places where it is humbly, sincerely and solemnly performed.

OUGHT prayer to be daily offered in the family ? This is a question worthy of the most serious consideration, by all those who govern in the household. Th family is a little society constituted according to the rules, of GOD’S word.

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He hath given to parents the right of commanding, and enjoined on children and others the duty of obeying.—He hath directed those who have the care of households, to educate them in the nurture and admonition of the Lord—to minister for him" in sacred instruction—to watch over the souls and bodies of their charge—to tell the mighty works and the law of the Lord— and to instruct them how to serve him. The Lord hath cloathed all those, who sustain this character, with his own authority, and hath threatened all the disobedient with accumulated sorrow. He hath warned them, that through disobedience, they shall not live out half their days. H hath given very many promises to the seed and families of the godly, which cannot be understood in any other manner, than on the condition of their punctuality in discharging the religious duties which are incumbent on them.

FURTHER, families are societies, which are capable of being blessed or afflicted in their collective capacity. They have separate wants, and in a brotherly manner, each ought to pray for the other’s wants. They have common wants for which they ought to supplicate a supply; common temptations which they ought to resist; common blessings for which they ought to thank the GOD of heaven. Every argument which shows the propriety of the most public praying assemblies applies for the fitness of prayer in the family. Congregations, we know cannot daily assemble without incommoding the lawful and necessary employments of life ; but it is far different in families. They are together each morning and evening, and without any inconvenience, can offer their joint supplication and praise. Also, it seems, if they had a belief in the providence of GOD, or a sense of the dangers and temptations which are in the

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world, they would esteem it a privilege thus to do.

IT ought also here to be added, that is people are possessed of true religion, it will be their highest pleasure to worship GOD in their family connection. Although the unholy may think the duty of prayer to be a burden; it is not so with the pious and godly. They consider prayer as their refreshment, their means of protection, and of growing in that holy life, which leads to their desired perfection. When men deny the fitness of any kind of orderly and solemn prayer, they impeach their own sincerity towards heaven. It shows that they have no delight in the duty— no pleasure in thinking that they are before GOD—no confidence in his government, and in the friendship of their own hearts to his laws and admonitions.

WHAT can a parent or head of a family, who thinks on this subject, say to excuse himself for the neglect? If he denies the propriety of prayer, in all cases whatever, we know that he will reject this duty on the same grounds. But if he allows the duty of prayer in any case, what can he say by way of excuse in this instance. Doth he not know that there is a providence over him and his—that they have arisen with the opening day to go into a world of trials, temptations and evils, and that they need a protection which they cannot give unto themselves? Doth he not know that they have received common mercies, for which their hearts ought to be joined in acknowledgment and praise ? And why doth he neglect to ask protection and grace ; or why to return thanks to GOD for benefits granted Can such a parent or head of a family, having neglected this communional duty, if he reflects on the subject, feel easy, that he hath a

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single day, committed his family to a dangerous world, without asking GOD to keep both them and himself? If he hath thus neglected and reflects on his conduct, will not conscience harrass him in all his walks. If evil should betide them, will he not accuse himself, for not having asked GOD to be their common protector, and that they might come to the evening in peace ? Or if he should say, I did not certainly know that family prayer was my duty, will not his own conscience in the place of the Judge, answer ? If thine own heart had been right, and it had been a pleasure to thee to converse with GOD couldest thou have neglected the service ? Was it right, was it prudent thus to neglect? Didst thou not know the commands, to pray without ceasing, to pray with all manner of supplication, to be instant in season and out of season in the duty ?—Or how could he with a good conscience, retire to the rest of the night, without imploring sovereign mercy to forgive the sins, which may have been committed by himself and those under his family care ? From the general duty of prayer—from the fitness of social prayer—from the nature and wants of families—from the spirit and feelings of piety and godliness, we may infer the importance of family worship, which we are now considering. It also might be inferred from many particular passages as a command, but there does not seem to be any need of this to establish the obligation. Such commands will occur to those who read the holy oracles with hearts sincerely desirous of instruction.

ANOTHER question which may here arise, is this; are private praying societies according to order and duty ?

WHY are they not ? The world is challenged to bring a sound and sober reason against them.

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Let us first see the words of inspiration. The apostle saith, "Let the word of CHRIST dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." Also, the prophet Malachi hath something in point to the subject, "Then they that seared the Lord spoke often one to another:

and the Lord hearkened and heard it, and a book of remembrance was written before him for them that served the Lord, and that thought on his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels, and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth GOD and him that serveth him not." These scriptural quotations, and many others, which might be adduced, were it necessary, appear clearly to show the propriety, that Christians who love the service of CHRIST, and those who are anxiously concerned for the salvation of their souls, should often speak to one another, use the means of instruction, and pray together for the blessing of GOD, if it be done in an orderly and solemn manner. If those persons, who form such praying societies, were met for the purposes of amusement., no cry would be raised against them. But why do those, who resort to places of amusement and revelry and vanity, for their own pleasure, have such bitter resentment against others, who for their happiness and in the conscious exercise of duty, resort to places of private social worship. Do they deny men’s religious rights of conscience? If they go on this ground, it is contrary to all the principles of human liberty. The true reason is, they have no pleasure

in the worship of GOD. To meet others resorting to a place of prayer and praise, when they are themselves going to the place of idle discourse and entertainments of folly, alarms their consciences amid carries a terrifying conviction, that if these praying people are right they are wrong—if these are going to happiness they are going to misery; and thus they become embittered against the means, whereby awakened sinners and praising Christians edify each other.— There needs only a spirit of piety to make every kind of prayer appear pleasing and reasonable. To the pious the prayer of the closet is delightful.—They delight to meet GOD in the solitude which is sanctified by devotion—to confess their sins and pour their hearts before him—to praise all his goodness, and without interruption contemplate his glory—to commune with him in a sense of his love shed abroad into their hearts by his own holy influence, which serves to comfort and enlighten them while travelling in this vale of tears.

THEY find the highest satisfaction in family worship. To come and bow before GOD, and to join in praise with those under their care and united with them in the most endearing connections of life, gives a sweet delight to the souls of all who belong to the Lord. It gives sweetness to the beginning and the close of the day. They go forth with a new confidence in the divine keeping to meet the perils and temptations of the world ; and with a humble dependance on the divine Saviour, for strength to do their duty in every situation of arduous and difficult duty. A delight in GOD will make every kind and season of prayer delightful, and there will be an effort to comply with the commands, to pray without ceasing and with all manner of supplication.

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Where there is the spirit of piety, these consequences will always follow ; and from the opinions, feelings and practices of men concerning this duty, we may form an opinion, which will rarely fail of being true, whether they are in the number of friends or enemies of GOD. We next proceed to an important branch of the subject.

III. THE temper with which men ought to pray, that they may be accepted.

IT is doubtless to a holy temper that the promises of a gracious audience and answer are made the differences of opinion on this subject, have mostly arisen from a previous difference of sentiment concerning the original character of man, with respect to depravity and holiness. Those, who suppose that depravity is nothing more than a misconception of truth and duty, and that when men doctrinally se e these, they will of course love them, may perhaps do well to think that there is something in the substance and matter and disposition with which unregenerate prayer is offered, that will be pleasing to GOD. Those, on the other hand, who suppose that there is in the unrenewed heart a dislike and opposition to the matter of truth and duty, must think that there can he nothing in the prayer of an unholy mind with which GOD is pleased. One can be so absurd as to think that GOD will be pleased with a temper and exercises, that are in their nature opposed to the infinite holiness of his own being, and of the kingdom which he protects and means to bring to blessedness. That opposites in a moral temper and practice, should find a mutual delight, is unnatural and impossible. The holy scriptures are not deficient, in describing the temper with which we ought to pray, that we may be accepted. In the eleventh chapter of Luke, where our Saviour is

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himself considering the subject of prayer, he says, "Ask and it shall be given you ; leek and ye shall find; knock and it shall be opened"— These are express promises of audience and acceptance. But to know the kind of prayer to which a promise of acceptance is made we must look farther on in the discourse. "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."—It appears that the object of that prayer, to which acceptance is encouraged, is the gist of the Holy Spirit. The office of the Holy Spirit is to renew, to sanctify, to take away sin, and make the praying person holy and perfect as GOD is holy. But it is not to be supposed, that those who are in a state of enmity with GOD, and do not love his character and law, ever will sincerely pray for the Spirit, whose office work is to promote that holiness which they do not love. We must therefore, conclude that this promise is made to those, who with a right temper and in a love of holiness, pray to be sanctified and made more like to GOD. In the eighth chapter of the epistle to the Romans, where the apostle is recording the privileges of’ true Christians, he mentions the audience of prayer as one. " For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Sather."— The nature of the prayer to which the promise is made is described farther on in the chapter.

Likewise the Spirit also helpeth our infirmities:

for we know not what we should pray for as we ought : But the Spirit itself maketh intercessions for us with groanings which cannot be uttered." He before speaketh of the people of GOD as having received the Spirit. By the intercessions

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of the Spirit, with groanings which cannot be uttered, is here meant, those holy longings, desires and intercessions, which are offered by the aids and influence of the Holy spirit. Christians, who live near unto GOD, understand -his description; and although it be they who pray, they are willing to ascribe all the sincerity, fervor and groanings of holy desire, which they feel, to the aids and animation of the Spirit, acting immediately on their hearts by a holy influence. Judging, also, by the determination of reason, we must conclude that the prayer which is acceptable to GOD must be that which is in some degree conformed to his own divine holiness. It cannot be supposed that unholy desires, although offered in the form of prayer, can be an instance of obedience to the precepts of the law and gospel, which require us to be perfect as our Father in heaven is perfect. The fact, of a person sincerely praying, for that which he doth not love, is impossible. Philosophy, formality, fear and insincerity may try to reconcile sincere prayer and an insincere heart ; but the trial is a vain one. It is also vain to think, that a GOD of infinite and perfect holiness, and who hath an omniscient eye, can view the prayer of an unholy mind with complacence. the very supposition is incredible. The wicked are all those who have not repentance towards GOD and faith in our Lord JESUS CHRIST. " Lying lips are an abomination to the Lord. The sacrifice of the wicked is an abomination to the Lord. Every one proud in heart is an abomination to the Lord. He that turneth away his ear from hearing the law, even his prayers shall be abomination."—Solemn professions and good words, so long as the heart is wrong and opposed to GOD, cannot make the desires of such a heart

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pleasing to GOD. He will view as sin, that which is sinful, and that which he views as sinful must be displeasing to him. Therefore, there cannot be any thing that is pleasing to GOD, in the desires of an unholy heart, in whatever manner they are presented before GOD; and the solemn form of offering, which we call prayer, cannot sanctify them, for they do not thus lose their unholy nature. Judging then from scripture and reason, we must conclude, that the promises of a gracious audience and answer to prayer are made, only to a holy and gracious temper.—All other prayer is displeasing in the divine sight, and although it may proceed from much fear and anxiety, is an offering that is impure in the Lord’s sight.

Is there then an obligation on sinners to pray? Who can doubt it. Are they less sinful for neglecting his duty, because their hearts are unholy ? GOD forbid that this should be their excuse for it is the very thing that makes them guilty—The obligation to pray to GOD doth not arise from the hearts of men being either good or evil; but from the fulness, excellence and worthiness of the Lord, and from the relation which his creatures bear to him, and their dependance on his providence and grace. The obligation is on all men, whether they be saints or sinners ; and whoever omits his duty is guilty in the divine sight.

CONCERNING the unsanctified, it is true, that whatever they do is sinful. Whether they eat or drink or whatever they do ; whether they are in the course of open vice, or in a formal and hypocritical attendance on services visibly religious, they are becoming more unholy, in the judgment of him, who is of purer eyes than to behold any iniquity with approbation.—Further,

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the unsanctified do not become more worthy of receiving mercy, by any thing which they do in that state. When awakened sinners resort to prayer, they do it in the expectation, either of its being a perfect compliance with their duty or that it will make them better, and that GOD will accept them on account of this betterment. But in this they are deceived through the hardness and blindness of their own hearts. There is no betterment short of real repentance flowing from a holy and regenerate heart.

Is it then as probable, that sinners who live dissipated and prayerless lives, will become the subjects of sanctifying and forgiving grace, as it would be is they attended to prayer and to other religious service, which we commonly call the means of grace ? Experience, in the dispensations of providence and grace, hesitates not to answer this question. There is no reason to hope, that the sinner who lives and dies dissipated and prayerless, can be saved: It is also known to be the common dispensation of GOD to convince sinners that they are slain by the law, before he makes them alive by the gospel. When the terrors of GOD and his law are spread around them, by the action of his Holy Spirit, they will be serious and deeply solemnized.—Whatever their temper may be, and however unholy, they will read, they will anxiously hear and pray. Fear and terror will drive them anxiously to attend to those external services in religion, which they ought to perform in love, humility and with a holy obedience. By all this GOD is instructing them—he is giving them a knowledge of himself—of his holy law—and of their own miserable state which they never had before. Their prayers, though not holy but guilty in his sight, do with other means, bring them to see their

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lost, impotent and miserable condition, and that they are condemned and must be forever lost, unless GOD in sovereign mercy forgives. Who ever knew a sinner become penitent, while in the midst of a dissipated course, and without any previous seriousness? They may be arrested in the midst of such a course, but seriousness precedes penitence—conviction precedes sanctification—doctrinal light, of which prayer and reading the word of GOD are means, precede spiritual light—anxiety precedes comfort and peace and joy in the Holy Ghost and communion with GOD. Those prayers of unholy sinners, for which they are guilty, are as necessary means of conviction as reading of the law. Still in their prayers they are vile—they are not becoming better or more deserving by them—there is no promise made to them— and it is not these, which change their hearts and take away the reigning power of sin, if they ever come to true repentance, they will mourn and loathe themselves for the temper with which they always supplicated GOD, until they were changed by his efficacious grace. Enough hath been written, to show with what temper the duty under consideration ought to be performed, to entitle to a gracious promise.

4. WE are to consider the happy effects that commonly follow a compliance ; and the awful consequences of neglecting this duty.

AND as we have been speaking of the prayers of the unsanctified, it may not be unfit, in the first place, to mention the benefits of these. The prayers of the unsanctified, although they are vile and full of sin, and an abomination in the sight of the Lord from the unholiness of their hearts, are notwithstanding, in their case, means of instruction as necessary as reading and

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hearing the word of GOD and meditation on divine truth. They are sinful in the use of all these means, and if they continue impenitent and un-holy, means will become a savor of death unto death. But to omit them would destroy all consideration, and a hope of amendment would be entirely removed. The unholy prayers of sinners bring GOD into their view. They are means of fixing their attention upon their own unholy character, temper and practice, by which they learn the opposition that is between GOD and themselves. They show to them their own spiritual impotence, and that without sovereign and sanctifying grace their hearts will never come right. All this is doctrinal knowledge, in which there is no holiness; but it is a kind of knowledge, which, according to the divine plan, is necessary to be communicated to sinners, and he makes use of their own unholiness to instruct them. It is thus, in innumerable instances, that infinite wisdom makes that, which is in its nature unholy and immoral, the occasion of good in his plan of govemment. The sin of the wicked, even in their holy things, teaches them that which GOD wishes them to know before he sanctifies and forgives them to eternal life.

WE will proceed more particularly to consider the good and evil effects which have followed from obeying and disobeying the exhortation, "pray without ceasing."

1. PRAYER makes the being and perfections of GOD real to the minds of men. While immersed in scenes of sense, which are so agreeable to the unholy heart, there needs some means, which may be in frequent use, to call our meditations to the being, attributes, providence and laws of GOD Without such means the unholy will wholly forget the Lord, and even Christians

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will grow remiss in their remembrance of him,, and be ensnared by sensual and temporal objects There is no class of men to whom prayer is not useful in this respect. Praying to GOD brings his character into sight—makes his adorable and infinite perfections real to the mind—gives a holy sense of his presence, providence, government, and laws—and quickens an apprehension. of our dependance, for all we need and our accountableness in all we do. It must have been observed, by all who consider, that some appear to live, as without GOD in the world, and that they go on from one time to another, not considering either his glorious nature, and holiness, nor their own obligation and the consequences of their acting in the world. They live in all respects as though they considered not GOD, and that they must soon die, come before him, and receive a reward. It is scarce possible, if they had attended regularly to the service of prayer, that they could have been so thoughtless of GOD and eternity, and their own speedy destination to everlasting rewards of glory or woe. Also, the children of GOD need the same means to keep alive their sense of divine things. If they do not abound in prayer they will forget the Lord who bought them—grow insensible of their dependance on CHRIST, for strength to live n a holy manner, and become remiss in all the duties of a Godly conversation. Prayer is the most effectual means for bringing GOD's character, law and government into the sight of creatures in this world, whether they be his people, or in the number of unforgiven ones, whose hearts are opposed to the truth as it is in CHRIST JESUS.

2. IT IS by prayer, that men come to the most just knowledge of their own character and practice.—A knowledge of the law is necessary

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for a knowledge of sin. A sight and sense of GOD and his being, law and government, is a most direct means for knowing ourselves. If prayer leads men to just apprehensions of the divine character, it thus becomes the means of instructing them in their own frailty, weakness, sin, guilt and perfect dependance on the forbearing power and grace of GOD. While they are wholly engrossed with other things, and GOD is out of sight, they of course, become insensible of dependance, of moral obligation, of sin, and of that utter deficiency in duty which exposes to eternal death. The things of time swallow them up—the amusements of the world entice them, and even trifles will engage their whole attention. Thus the prayerless are as ignorant of themselves as they be of GOD, who made, governs and will judge them. Whatever means bring them to see GOD, do also teach them their own natural character and danger. And it is thus, that the more frequently unsanctified sinners pray, if they are in a serious state of mind, the more sensible they become of their spiritual impotence and guilt, and of their danger and of the wrath of GOD that abideth on them. Thus, also, Christians are enabled to keep alive a sense of then own remaining imperfection, weakness, sin and dependance on GOD for their daily supplies of divine grace from him, by which all the Christian exercises are preserved in a lively and comforting exercise. So essential to piety are the means which GOD hath instituted, that when his people neglect the means, they must expect to lose a sense of their unworthiness, their dependance and need of a continual communication of grace, to preserve them in the humility of the gospel.