%, A ry %Rit LIBRARY OF THE UNIVERSITY OF VIRGINIA PRESENTED BY REV. HENRY T. LOUTHAN- LALMS Girt A = sr TO EV OP SON, IN THREE PARTS. INCLUDING WATT’S GUIDE TO PRAYER. THIRD EDITION. BOSTON: GOULD, KENDALL, AND LINCOLN. 1844,Entered according to an Act of Congress, in the year 1831, BY LINCOLN & EDMANDS, In the Clerk’s Office of the District Court of Massachusetts. : | | : pePREFACE. THE establishing of a monthly prayer meeting throughout chris- tendom constitutes a new era in the Christian church; and the multiplied < er : ; Schools, colleges, the observance of the Sabbatl issociations for prayer, in relation to Sabbath 1, and other in- teresting objects, evince that Christians are now more deeply tensible of the importance and the efficacy of prayer, than they have he en at former pel iods. But, however deep a conscious- Ness any one may have possessed, of the obligation of prayer, and of its happy re sults, probably no one has ever yet been im- pressed with the subject in a degree corresponding with its mag- nitude, The language of the Bible, in relation to the efficacy f prayer, is very explicit. “‘Ask, and ye shall receive. Seek, and ye shall find. Knock, and it shall be opened. Where lwo or three of you are agreed on earth, touching any thing that ye shall ask, it shall be done for them of my Father which Specific means are established in the kingdom of nature, for the production of the fruits of the earth. The showers of rain, and the rays of the sun, are indispensable to their growth and perfection. Prayer may be a means, indispensable in the king- for the conversion of sinners, and the ultimate triumph of the Redeemer’s kingdom. The Lord himself affirms, For this will 1 be inquired of by the house of Israel, to do it for them.” fom of grace, As the millennial day approaches, the prayers of the church will undoubtedly be more frequent, more united, more fervent,* Vi PREFACE. of combining in every prayer all that might appropriately oc- cupy the meeting, let one dwell principally on confession, an- other on petition, and another on thanksgiving. The same re- mark is applicable to the different objects to be presented. The state of the impenitent, of the inquiring mind, of the young, the aged, the church, the pastor, the heathen, might, as separ- ate subjects, be copiously dwelt upon, in succession, by different individuals, and cause an awakened interest to pervade the ex- ercise. Whenever weariness takes possession of the individ- uals engaged, their real prayer is, that the service may close, in- stead of joining in the petitions which are presented. 4. All persons who would derive benefit from a prayer meeting, should repair to it with a prayerful spirit, and not wait for the arrival of the season to awaken their devotional feelings. Individual and retired prayer happily abstracts the mind from worldly cares, prepares the heart to mingle in social exercises, and imparts those celestial benefits which are to be anticipated from intercourse with heaven. ‘¢ Prayer makes the darkened cloud withdraw, Prayer climbs the ladder Jacob saw; Gives exercise to faith and love; Brings every blessing from above.”’ E. L.Le 2. 3. 4. 5. 6. G 00 9. 10. rk. 12, Preface. Introduction. Sec. Sec. Sec. Sec. Sec. Sec, Sec. Sec. Sec. € eis . 2 L. 9 Q v2. 4, 5. 6. ‘tn CONTENTS. CONTE MPS: Pen. J. PRAYER, GENERAL Nature of prayer. . VIEWS OF [he duty of prayer. é . The pris ilege of prayer 4 Objections to prayer answered. 3 On secret prayer. ; ‘ On public worship. ; , Family worship. : : Social prayer. ; ; Ejaculatory prayer. ; Distractions in prayer. : ‘ Answers to prayer. ; ; ‘ Constant prayer. PART II. A GUIDE TO PRAYER. . > CHAPTER FIRST. THE DIFFERENT PARTS OF Invocation. ‘ = Adoration, . . Confession. Petition. Pleading, ; : Profession or Self-dedication. Thanksgiving. é slessing. Amen, or the Conclusion. PRAYER. a 4 CHAPTER SECOND. THE GIFT OF Of forms of prayer. The matter of prayer. The method of prayer Expression in prayer. The voice in prayer. Gesture in prayer. PRAYER, What the gift of prayer is. ol 38 105 106 107 123 138 145 165 wee en a Ree nt atCONTENTS. Family prayer. . Of Grace before ans after meat. Sec, 8, General directions. : ° CHAPTER THIRD. OF THE GRACE OF PRAYER. Sec. 1. What the grace of prayer is. “ Sec. 2. General graces of prayer. Sec. 3. Graces that belong to Rae parts of prayer. : ; : Sec. 4. Directions to fini the Oe of prayer. CHAPTER FOURTH. OF THE SPIRIT OF PRAYER. Sec. 1. Proofs of the assistance of the Spirit. Sec, 2. How far the Spirit assists in prayer. Sec. 3. Cautions about the Spirit’s influence. Sec. 4. Directions respecting the Spirit of prayer. CHAPTER FIFTH. A PERSUASIVE TO LEARN TO PRAY. PART III. DEVOTIONAL EXERCISES. Preliminary remarks. : : ; : Selections from scripture, suited to Invocation. do. do. Adoration. do. do. Confession. do. do. Petition. do. do. Pleading. do, do. Profession. do. do. Thanksgiving. do. do. Blessing. Prayer in the language of scripture. ‘ Prayer for the gift and grace of prayer. Private morning prayer. Private prayer at noon. Private evening prayer. Morning family prayer. . , Evening family prayer. Brief prayer for a Sunday aetna, A social prayer. ; : ; Prayer for the enlar gement i Christa kingdom. Ejaculatory prayers from the scriptures. 181 182 185 191 192 196 199 204 209 210 220 235 247 310 313 315 316 318 321AITLDS PO DE VTION. Yaa. GENERAL VIEWS OF PRAYER. Carefully selected and abridged from Bickersteth’s Treatise on Prayer. SECTION I. THE NATURE OF PRAYER. Ir is the nature of prayer, that it gives to needy and sinful men, in the limited time of this life, every day, yes, every hour, the great privilege of access to the King of kings and Lord of lords, to the Most High, and the Most Holy, and this with the utmost freedom and confidence; the ac- cess not merely of aservant to a master, ora subject to a king: but of a child to a tender pa- rent. Prayer is, then, a holy intercourse with God.— ‘Tt is,? as the martyr Bradford expresses it, ‘ a sim- ple, unfeigned, humble, and ardent offering of the heart before God, wherein we either ask things needful, or give thanks for benefits re- ceived.’ Acceptable prayer is the desire of the heart offered up to God through the influence of his Spirit, in the name of*hisSon Jesus Christ for things according to his will, and in confi- dence that he hears us, and willanswerus. ‘There eT ee eae A eee ialaR NE 10 THE NATURE OF PRAYER. is no prayer without the exercise of holy and sui- table dispositions and affections. ‘‘ The true wor- shippers,’ says our Lord, ‘shall worship the Fath- er in Spirit and in truth, for the Father seeketh such to worship him.” Prayer is not the mere posture of the body.— A man may kneel till he wear out the stones ; like the Mahomedans, he may put himself into every variety of posture, throw himself on the earth and lie in the dust; like Ahab he may put on sackcloth and ashes ; or, like the monks of mod- ern times, kneel till his knees become horny, and yet never pray at all. It is not the mere expression of the mouth.—A man may repeat a hundred times in a day, that comprehensive and affecting prayer which our Lord has taught us to use ; or he may say, “My soul thirsteth for thee, my flesh longeth after thee,” and yet not offer one prayer to God. It is not the mere invention of the mind.—Ma- ny have a peculiar gift of prayer in this respect, and can utter fluently, perspicuously, and at length, a form of words ; but both the mind and the tongue may be thus employed, while the heart neither feels the sentiments expressed, nor longs for the blessings implored. Nor is the mere act of joining in family, social, or public worship, acceptable prayer. Uniting with others in the most earnest petitions, where your own heart is unmoved, will avail you noth- ing. ° E All these things may be as the mere husk and shell without the kernel; the body without the spirit. God expects the desire of the heart. YourTHE NATURE OF PRAYER. Ik devotions should be a sacred bond, knitting the soul to God, a holy converse with him. Mrs. Moore observes, ‘“‘ Prayer is a term of great latitude, involving the whole compass of our intercourse with God. St. Paul represents it to include our adoration of his perfections ; our acknowledgment of the wisdom of his dispensa- tions, and of our obligations for his benefits, prov- idential and spiritual; the avowal of our entire dependence on him, and of our absolute subjec- tion 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 succor in our distress, for a blessing on our undertakings, for the direction of our conduct and the success of our affairs.” ** Prayer,’ says the same writer, ‘is the applica- tion of want to Him who only can relieve it ; the voice of sin to Him who only can pardon it. It is the urgency of poverty, the prostration of hu- mility, the fervency of penitence, the confidence of truth. Itis not eloquence, but earnestness; not the definition of helplessness, but the feeling of it; not figures of speech, but compunction of soul. It is the ‘ Lord save us, we perish,’ of drowning Peter; the cry of faith to the ear of mercy.” We know it is our duty to pray; we know that none go to heaven but men of prayer; we have been taught to pray in our youth, and there- fore we go through the outward form; but is it not too often without the inward motion and de- sire of the heart towards God? lLetus remember eee ee fae12 THE NATURE OF PRAYER. that the mere form is not only unprofitable to the soul, but brings guilt upon it ; and when trusted in, is a dangerous delusion. It may gain us a re- ligious name in the world ; it may pacify an alar- ming conscience for the moment ; but it gains nothing from God. Our Lord says, ‘* This people draweth nigh unto me with their mouth, and hon- oreth me with their lips, but their heart is far from me ;? and what follows?—* in vain do they wor- ship me.” Two things are essentially necessary to enable us really to pray. First.— The knowledge of our wants.—As the needy only will stoop to ask for alms, so a real, deep, andabiding sense of our mndigence, is the first spring of a true and earnest desire to obtain help from God. ‘The prodigal son thought not of returning to his father, till reduced to wretch- edness and misery.—When David says, cS 7, aim. poor and needy,” he then earnestly prays, ‘‘Make haste unto me, O God, thou art my help and my deliverer.” Secondly—Faith in the being and goodness of God.—The prodigal thought of his father’s rich- es and bounty, and then returned to him. ‘ He that cometh to God, must believe that he is, and that he is the rewarder of them that diligently seek him.”? It is faith , the gift of God, realizing the views given us in the Bible of the immensity, power, wisdom, all-sufficiency and eoodness of God, of his being ever present, and of the way of access by Jesus Christ, which excites the heart to draw near to him in full confidence that he hears us, and loves us, and will help us.THE DUTY OF PRAYER. 13 ‘The nature of prayer is, however, better known by experience than by any description. One who had just begun to be in earnest about religion, said, **l was most affected with the difference which I found in my prayers. I had never thought of doing any thing more than outwardly repeat- ing a form; but I was surprised to find how God enabled me in my private devotions, earnestly to ask, inthe name of his Son, those mercies which i needed, and really to desire those things which | had before only formally expressed.” SECTION II. THE DUTY OF PRAYER. Many arguments might be urged to show the du- ty of prayer ; but a few obvious ones will be ad- duced. 1. Prayeris a natural and reasonable act for human beings. ‘The first feeling of the mind, and the natural expression of that feeling in any sud- den and alarming emergency and distress, is an act of prayer to God. Jonah,i. 5,6. It is nat- ural and reasonable, for man is not an indepen- dent being ; he is created by another, and he is altogether dependent on his Creator. It is our truest wisdom to know, and our best interest to act upon this truth. It is our highest happiness to delight in him, by whose skill, power, and love, we have every faculty given, and continued to us. Prayer is the simplest and plainest expression of dependence, and the most obvious way of ob- taining help from God our Creator. Hence men14 PUTY OF PRAYER. in all ages and in all nations, have insome way offered up prayer. 2. Prayer is an act of homage justly due from us, to the great Governor of all. We thereby adore him, who only has a right to our adoration. It isaspecial part of that honor and service to which he has every possible claim. He ought to be acknowledged as the Author and Giver of ev- ery good gift. Thereby we glorify his wisdom, as knowing all things; his power, as able to extri- cate us from every difficulty ; his goodness, as willing to assist us; his all-sufficiency, to meet ev- ery want ; his mercy, as pitying our misery ; and his forbearance, in pardoning all our sins. In short, what attribute of God does not prayer ac- knowledge and honor, and how, manifestly does it tend to maintain a constant, and lively, and general impression of his supreme excellence and glory. 3, God has expressly commanded us to pray to him. Our Lord says, ‘ Ask, and it shall be given your: ‘He declares, ‘“‘ Men ought always to pray, and not to faint.” St. Paul exhorts, “I will, therefore, that men pray every where, lifting up holy hands.” The great God, then, that made heaven and earth, and before whom you will stand in judgment, plainly requires you to wor- ship him. 4. The relations by which God has revealed himself to us, show this duty. He is a Father, and gives us the “ Spirit of adoption, to cry Ab- ba, Father.” Children should go to their father to ask of him a supply of their wants, and to tell him all that they feel and enjoy. Jesus Christ isDUTY OF PRAYER. 15 the way to God ; a Mediator to interpose in our behalf, and a High Priest and Intercessor to offer up our supplications : the Holy Spirit also assists our prayers, making intercession for us. ‘These relations are specially revealed for our use, and are highly important with reference to prayer. A peculiar title, therefore, given to God is, ‘‘ O thou that hearest prayer.” 5. There are severe threatenings against those who neglect this duty. 'The Psalmist says, ‘“‘ Pour out thy wrath upon the kingdoms that have not called upon thy name.” Daniel, ix. 13, 14. as- cribes the evil that came on the Jews to their neg- lect of prayer. Those were to be cut off, ‘* who turned back from the Lord, and thuse who have not sought the Lord.” It is the character given of the wicked, ‘‘ who are far from God,” that they “call not upon the Lord ;” and of the hypocrite that “‘he will not always call upon God.” He may, perhaps, in a time of trouble, seek God’s help ; but he neglects it as his daily duty. 6. The duty of prayer may be farther proved from the practice of holy persons. I need not do more than enumerate those of old. Abraham, Gen. xviii. 22—32; xxi. 33. Isaac, Gen. xxiv. 68. Jacob, Gen. xxxil. 24; 28: Hosea, xu’ $54. Moses, Ex. xxxiv. 28. Jabez, 1 Chron. iv. 10. David, Ps. lv: 16, 17; ‘Elijah,: James); v., 17. Daniel, vi 107 *Paal, Acts, inl; Romsai/9 ; Eph. i1..15,16; Phil i$, 4; 2:Tims 1. :3.-Peter, Acts, x. 9. with many others: or those holy wo- men; Rebecca, Gen. xxv. 22. Hannah 1 Sam. i. 13, 14. Anna, Luke, ii. 38. and others, to show that they lived in prayer. And why is their de- ee ee eee ee16 DUTY OF PRAYER. votion recorded? not for their glory, but as ex- amples for us. ‘The man of much prayer resem- bles those Patriarchs of old, who ‘ walked with God,” and has something of their privileges, to whom God manifested himself in the flesh, and with whom he conversed on earth. Notto dwell on these, let us look to our Lord himself, whose example is especially set before us to be followed. Few parts of his character are more plainly ex- hibited, than his constant regard of this duty. The reader is referred to the following passages + Mat. xiv, 28. Marky i: $5; vu 46. Luke, v. 16. 26 ; vi. 12; xxii. 39—45. Heb. v. 75 vil. 25. 7. Prayer is also an indispensable mean to be used in order to obtain spiritual blessings. ‘The good things of this life are given indeed indis- criminately to good or bad men: God thus show- ing how little value we ought to set on those things which the wicked often abundantly pos- sess. But grace and pardon, mercy and salvation, are promised expressly to those who pray. Job says, “If thou shalt pray unto God, he shall be favorable unto thee.” David affirms, ‘‘'Thou, Lord, art good, and ready to forgive, and plen- teous in mercy unto all that call upon thee.” No excellencies can compensate for the want of pray- er. In fact it lies at the root of the real benefit of all the other gifts of God to man. But religion is in alow state in the heart of that man on whom prayer must be urged as a du- ty. It ought ever to be considered as the great- est of all mercies, that we are permitted to pray to God, and assured that “‘every one that asketh receiveth.” We shall, therefore, in the follow-THE PRIVILEGE OF PRAYER. 17 ing section, consider prayer rather as a privilege than as a duty. SEC'CION III. THE PRIVILEGE OF PRAYER. ‘THe true happiness of every Christian,’ says Bishop Wilkins, ‘ proyerly consists in his spiritual communion with God.’ Prayer is, then, a ne- cessary part of the Chiristian’s happiness, for it brings him into the presence of God, and is the most direct act of communion with him. Every one that prays aright, can adopt David’s expression, ‘‘It is good for meto draw near to God.” It is pleasant, it is honorable, it is advan- tageous. If I have riches, they may or may not be good forme. If | have human knowledge, power, eloquence, talent, and earthly glory, or any of the good things of this life, they may or may not be good for me : butif I have the grace of prayer, the heart to draw near to God, it is unmixed, unqualified good. ee Consider some of the advantages of prayer. 1. Prayer is the meanwhich God has appotin- ted to obtain every good, and to escape every evil, —It has pleased him to appoint this mean for va- rious, wise, and holy purposes; and especially that we may acknowledge and glorify his attri- butes ; that we may see our dependence on him, and prove our obedience to him. ‘There is no evil that you may now suffer, or that you may ex- pect to suffer, which prayer is not the appointed mean to ania or avert. Our Lord declares, Re CaaS TERR TT et18 THE PRIVILEGE OF PRAYER. «‘ Ask, and-it shall be given unto you; seek, and ye shall find ; knock, and it shall be opened unto you.” ‘Call upon me, and I will answer thee, and willshow thee great and mighty things which thou knowest not.” 2. We are certain of obtaining what we ask in fuith, according to God’s will—The numerous promises made to faithful prayer fully confirm this remark. He ‘‘is able to do exceeding abun- dantly above all that we can ask or think.” You may labor for riches, and lay by money year after year,and after every care your money may be lost, and you die poor; or it may bring you trou- ple and sorrow, rather than any advantage. You may pursue the pleasures or favor of the world, and live miserable and die despised. But if you seek the blessings of God in fervent prayer, you cannot be disappointed. This has been the testi- mony of every servant of God from the begin- ning. How differently men reason about earthly and spiritual things ! If a great, and faithful, and gracious monarch were to promise riches, pleas- ures, or honor, to those who come to him, his court would soon be crowded; men would anx- iously ask, ‘“‘what has he promised? how may I gotohim:” But Godhimself has earnestly invited us to come to him, has promised to supply all our wants, and to give us durable riches and righte- ousness. It is the solemn declaration of Jesus Christ to his disciples, ‘* Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you; ask, and ye shall re- ceive, that your joy may be full.” You may not indeed, obtain the first time you ask; the promiseTHE PRIVILEGE OF PRAYER. 19 gives no assurance that you shall. St. Paul had “fa thorn in the flesh,” and besought the Lord thrice, or frequently, before he was heard. You may not obtain the very thing which you ask; bnt asking aright, you will obtain that which will fully satisfy the spiritual mind. St. Paul’s thorn in tbe flesh was not removed, but he was enabled to take pleasure in his infirmities. No prayers of- fered up aright will ever be made in vain. 3. ‘The privilege of prayer was purchased for us at the costly price of the blood of Jesus Christ ; and therefore we may easily imagine what an in- estimable advantage it must be, and how excel- lent is that liberty of access to God which was thus obtained. Souls now in eternal ruin are not privileged to pray. They have irrecoverably lost this good. ‘The fallen angels have no way of access to God. Jesus ‘‘took not on him the nature of angels.”? Shall we then slight or des- pise the distinguishing privilege of our present life? 4, Prayer isa salisfactory evidence of our hav- ing oblained the saving grace of God. ‘ Because ye are sons, God hath sent forth the Spirit of his Son into our hearts, whereby we cry Abba, Fath- er.” It is the breath of the spiritual life in the soul. Whatever has life must breathe ; and if the life be strong it will breathe freely. If pray- er be faint, weak, and disordered, the person is not in full life and health ; if there be no prayer, there is no spiritual life at all; the first mark of it is, ** Behold, he prayeth :” andthe last account of one is his prayer, ** Lord Jesus, receive my spirit.”’—It is to the spiritual Church the promise eae 1 ag ARIA A ge POR20 THE PRIVILEGE OF PRAYER. belongs—‘‘ I will pour upon the house of David, and the inhabitants of Jerusalem, the Spirit of grace and of supplication.” If you have a fer- vent, persevering spirit of prayer, you have asure evidence of being born again ; of the life of God begun in your soul. When you can feel with David, ‘* My soul thirsteth for thee, my flesh long- eth for thee, in a dry and thirsty land, to see thy power and thy olory, so as } have seen thee in the sanctuary :” then you may also say, with humble yet believing confidence, ‘“ O God, thou art my God.” 5. Prayer gains for us spiritual strength.—It is that singular duty im which every grace is ex- ercised, every sin opposed, every blessing obtain- ed, the whole soul revived, strengthened, and in- vigorated for the Christian race. Just in propor- tion to your prayers, so is your holiness, so is your usefulness. The praying Christian is the strong, the thriving Christian, “strong in the Lord and in the power of his might.” As the naturally weak ivy, which if it had no support, would only grovel on the earth, by adhering to some neighboring tree, or building, and en- twining itself about it, thus grows and flourishes, and rises higher and higher ; and the more the winds blow, and the tempests beat against it, the closer it adheres, and the nearer it clings, and the faster its fibres embrace that which supports it, and it remains uninjured : just so the Christian, naturally weak, by prayer connects himself with the Almighty ; and the more dangers and difficul- ties beset him, the more closely they unite him to his God; he reaches towards, and leans upon,THE a clings to him and is strengthened with divine High is the privilege of prayer, wants to us by them into a constant intercourse with God, eping us in a spiritual and heavenly state TLS th. ~ turns our very and ke xf mind. 6. By prayer we PRIVILEGE OF PRAYER. our advantage, which leading ter strangers.—This peace isa calm and V - Of Tt 3 is casting all our burden, a kind, compassionate, A Almighty whatever it be, friend, obtain true peace of mind, that peace to which those who never pray are ut- entire restil 1g upon God forthe supply of every neces- body and soul, for time and for eternity. upon who willingly sustains it, and relieves and comforts us. cc X “* Casting VOU.” rection, “* all your care on him, Let the Christian follow the apos Be careful for nothing ; but in for he careth tle’s di- every for thing, by prayer and supplication, with thansgiv- ing, and he may fully apostle describes— passeth 1nd minds through ry Jésuse?? How which q y Ca let your requests be made known unto God,” expect the effect and the peace of Go 1 all understanding, shé Il keep your hea Christ that d which ts n + and composed may he be, amid all the storms aiid distractions of this world, who has daily and hour- ly communion with the The Christian falls server of all things! D) Creator, Ruler, his true happiness in this life, if he does joy constant peace of mind. in perfect peace whose mind is stayed because he trusteth in thee. him thee, 7. Prayer is especially en those who neglect altogether at other times, are often then compel- time of trouble. 33 advantageous and below not en- mn ( \ Thou wilt keep on the x0d eee eeae THE PRIVILEGE OF PRAYER. led to apply to him, and even in such a case he has heard and accepted them. But with a pecu- arly filial confidence may those approach him, when they are in trouble, whose habit of mind, whose continual practice, whose whole life, is a drawing near to God. The command and the promise belong to them, “ Call upon me in the day of trouble, | will deliver thee, and thou shalt clorify me.” Indeed, what Christian has not found in his own experience, the truth of the declara- tion, ‘‘ God is our refuge and strength, a very present help in trouble.” When no other ear could hear but his, no other arm save, no other power relieve or help ; when we were destitute and almost in despair, then his ear heard, and through his mercy we were delivered. Prayer, like the precious metal, comes most pure from the heated furnace. Are you depressed under your guilt, your weakness, your ignorance, or your in- gratitude? You may spread your distress, as Hez- ekiah did his letter, before God, and you need not fear but that God will help you: and what a comfort it isthat we cam mever.come unseasona- bly to him. A ereat man or a friend may be so circumstanced that we cannot interrupt him ; or he will soon be wearied by repeated application ; or he may be so distant that we cannot gain ac- cess to him. But our God is very nigh unto us— he is always with us; “a very present help in trouble.” Other friends if willing, may not be able to help us—but he has both the will and power to give the greatest blessings. “‘ Even our guilt, when confessed, becomes a plea for relief ; and the worst condition becomes the strongest rea-~THE PRIVILEGE OF PRAYER. 28 son to pray—all that is given, being given, not for our merits, but for Christ’s sake.*”? ‘The follow- ing affecting anecdote is related us of a poor color- nan. She wasa poor slave in the West In- dies, and was forbidden by her master to attend blic worship, and threatened with severe pun- ishment if she did. The only reply she made, was, ‘| must tell the J.ord that;”? a reply that so affected her owner, that he no longer refused her liberty to go. What a view does this giveus of the bles- sedness of prayer, that a poor and friendless out- cast may thereby obtain the aid of the great Gov- ernor of the universe. 8. In prayer we enjoy the presence of God.— “Draw nigh to God,’ says St. James, ‘and he will draw nigh unto you.” ‘The devout soul, having found in the solitude of the closet the pres- ence of God, is glad to withdraw itself from the distraction of the world, and retire to hold con- verse with him in secret. ‘* As the hart panteth after the water brooks, so panteth my soul after thee, O God. When shall [ come and appear before God?” ‘The Saviour assured his disciples, ‘“‘ He that loveth me shall be loved of my Father, and | will love him, and will manifest myself to him.” here is an experience, therefore, of this presence, into which those only who love Christ can enter. Jeremiah seems to feel the loss of it when in so affecting a way, he exclaims, “‘ O thou hope of Israel, thou Saviour thereof in the time of trouble, why shouldst thou be as astranger in the Jand, and as a wayfaring man that turneth aside to tarry for a night?” > ‘ Cy ed worTHE PRIVILEGE OF PRAYER. 9. Prayer prepares us for the enjoyment of 4 God hereafter.—He who has had this heavenly in- tercourse on earth, and has here been able to say, “ truly our fellowship is with the Father and with his Son Jesus Christ,” is prepared to enter into the blissful society above. God is not a stranger to him; he has long known him: his Saviour is his tried and constant friend. And just as a map who has been continually experiencing the boun- ty and goodness of a friend whom he has never seen, will rejoice in beholding his face, so will it be to the devout believer. He will enter heaven with the conviction, “In thy presence is fulness of joy, and at thy right hand are pleasures for evermore.” The devout believer, then, is the only truly happy man. What a delightful life does he live, whose prayers afford him constant communion with God! No fears and anxieties about future things need distract him, nor present difficulties and burdens weigh him down. He may calmly, steadily, and cheerfully pass through all the va- rieties of this life, living in the most exalted and yet endearing friendship with his Maker, having a constant support, and a hidden but solid joy from intercourse with him, possessing an ample resource in every circumstance here below, and an assured expectation of everlasting felicity with Him at whose right hand ‘‘ there are pleasures or evermore.” Let the happiness of the life of devotion induce you diligently to seek divine grace, to enable you to say with David, ‘I give myself unto prayer.”OBJECTIONS TO PRAYER ANSWERED. 25 SECTION IV. OBJECTIONS TO PRAYER ANSWERED. 1. Some who neglect prayer, say, ** God knows what I want without my asking, and he is too wise and too good to need my information in order to relieve me.”? his should be an argument to raise your faith and hope, and not to hinder your prayers. God is indeed wise, infinitely wise ; and, being so wise, he has in his word directed you to make known your wants to him by prayer. His knowledge is one reason why you should pray to him, and his goodness another, why you may confidently apply to him. Will you pretend to be wiser thanhe is? Whatever his design may be in it, your duty is clear—to obey his will. He knows when you will die, and might support you without food, and yet you daily eat. Remember that ‘‘it may be agreeable to perfect wisdom, to grant that to our prayers which it would not have been agreeable to the same wisdom to have given us without praying for.” What if prayer be his plan for making you humble, dependent, devout, believing, and thankful? In short, for impres- sing you with a sense and feeling of your wants, and for bringing you to a proper state of mind to receive his blessing? But whatever his design may be, it is your highest wisdom and interest to follow his directions. 2, A similar objection is, that God is unchange- able, and prayer will not alter nor reverse his pur- poses.—We do not say that prayer really changes the purpose of God, though it may be sometimes vu26 OBJECTIONS TO so expressed in condescension to our infirmities; but we say his course of dealing is quite different with those who pray, and those who do not. We may think, indeed, that we are drawing God nearer to us, when in truth we draw nearer to him, as a person with a boat-hook which he fixes to the shore is ready to think when he draws the boat, that he is moving the land towards hin, when in fact he himself is coming nearer the land. But you quite mistake the true design of this per- fection of God, if you think it should keep you from praying. ‘The unchangeableness of God, so far from being an argument against prayer, is the reason why you should pray, and secure to yourself the fulfilment of his promises. You cannot tell what the secret purposes of God are ; but you know that God has appointed prayer as the means of obtaining good and avert- ing evil. If you neglect the means which he has directed you to use, you have no reason to expect the blessing which you desire : but if you are in- duced by his grace to use the means, it is a good sign that you are likely to obtain the desired end. 2emember, then, that though there be ‘‘ no vari- ableness nor shadow of turning” with him, yet the means are ordained as well as the effect, and pray to gain that which God ordains to be ob- tained by prayer. Jesus Christ himself prayed, and commanded you to pray; and an excuse drawn from the unchangeableness of God will never avail you in answer to a plain command, sanctioned by such an example, and especially when there are such great and evident advanta- ges in obtaining your desires through prayer.PRAYER ANSWERED. 27 3. Otherssay, I cannot pray.—The greatest obstacle is not want of ability, but want of will. I know that the poor often say, I have no learn- ing, and therefore cannot pray. And some are ignorant enough to suppose that only ministers of religion need pray. Had you no personal wants, then indeed you might more plausibly thus reason. But prayer must be the act of your own mind, of yourself individually. God re- quires you to pray. The prayer of your minister, your relatives and friends, does not make your own prayer unnecessary. ‘Their prayers may be of use in obtaining for you grace to seek God more earnestly ; but you cannot expect to obtain his mercy and blessing unless you yourself un- feignedly apply to the throne of grace. And as to ability to pray, it is a deep sense of your ne- cessities that forms the great qualification for real prayer. Hence all persons, high and low, lear- ned and unlearned, are by nature ona level in this respect. A beggar feeling his poverty and wretchedness, does not want learning to teach him to come to ask your alms. He simply tells you his distress, points to his tattered garments, or his pallid or diseased body, and thus most ef- fectually makes his way to your heart. Andso, though you cannot read, you may still pray to God, and be accepted by him. 4, Itis not an uncommon objection, I am foo much occupied to pray.—Prayer is very proper for those who have time, but I am so full of other engagements that Icannot attend to it.—You surely do not mean to say so! ‘Time! cannot get time ! How do you employ your time? Is none of Re eee fr susteasteDeh. a oegs OBJECTIONS TU it wasted in sinful pleasures or pursuits? Do you never find leisure to talk about your children’s or friends’ good qualities? Do you never find op- portunity to thank men for earthly favors? and have you not time to acknowledge God’s good- ness, of which your lives are full? If you are afflicted, can you not find time to unbosom your- self to a friend, who yet perhaps can afford you no effectual help ; and should you not tell yous cares and sorrows to God, your best friend, who can deliver you from all your troubles? But you forget that devotion itself is the most important part of your business, the greatest work of your life. You have more to do with God than with the whole world. Prayer will obtain God’s bles- sing on all you do. It will prepare you for a hap- py eternity. You are not lavishing away your time or misemploying it by prayer. It wasa saying of Dr. Donne’s, “that the only time he saved, or employed to the best purpose, he spent in piety and prayer, and in doing good.” I an- swer your plea of business, by the experience of a devout man, who said, ‘“‘ when I have hastened over the duties of God’s worship out of a too ea- ger desire to follow my worldly business, I did many times meet with some secret cross in my af- fairs; whereas when [ took my ordinary time, God did make my other business to succeed the better, or else my mind was brought to a quiet submission to the divine will.” No business in the world brings such unspeakable gain as private prayer does. He that prays well will do all well besides. What are you laboring for? the good things of this life? Remember, then, that devo-PRAYER ANSWERED. Q9 tion ** procures wealth, inestimably precious,pleas- ure infinitely satisfactory, honor incomparably no- ble above all that this world can afford.” Look at David, Daniel, and St. Paul, men the most con- stant in devotion, and yet incessantly engaged, and manifestly blessed in their several stations. 5. Another man will tell us, I find no benefit Jrom prayer.—I have prayed, and seem no bet- ter for it ; nay rather worse.—If you feel more of your guilt and sinfulness, that of itself is an ad- vantage, and should bring you more to the Sa- viour. ‘I’his is a vain excuse. Shall the minister give up preaching because his congregation seem to receive no immediate benefit? Shall the hus- bandman, because the seed just sown in one part of the field has not directly sprung up, not sow the remainder of the field? Let this objection lead you not to neglect your prayers, but to examine their character. We know that true prayer is at- tended with the greatest benefits. One devout person would sometimes say to her friends, ‘ J would not be hired out of my closet for a thou- sand worlds.” 6. Some venture to say, “Iam too wicked to pray.—The sacrifices of the wicked are an abom- ination to the Lord.” Is it my duty to pray while unregenerate? But he who thinks that he shall get rid of the duty of prayer on account of his wickedness, does not only confess, but aggravate his guilt and his condemnation. You must not, indeed, come with the same wicked mind with which you committed your sins; but go grieved and penitent ; and the sooner you go the better. «The ploughing of the wicked,” all they do, ‘‘is 5 37 “ ¢ Pe ne loee mead eae eee $9 OBJECTIONS TO sin? and yet even a worldly man would not therefore justify them in being idle. Your neg- lect of prayer is perhaps the very cause of your wickedness. When God had promised the new heart and the new spirit to the Jews, he adds, ‘I will yet for this be inquired of by the house of Israel to do it for them.” Who more wicked than Si- mon Magus? and yet the Apostle calls on him to repent and pray to God. Your guilt should bring you to the Saviour, and not keep you from him. Will not the sick man desire to see the physician ¢ Is keeping at a distance, and contemptuous and negligent conduct in an offender as likely to gain the favor of him that is offended, as a humble and meek confession of fault, and entreaty for pardon? All the practice and conduct of man, all your own experience, all the confessions of sin, and all the petitions for mercy which are. re- corded in the Bible, testify against such an idea. If your confession of wickedness be the real feel- ing of your heart, you see it is the very reason that you should begin to meditate on your sad condition, to repent, and seek God’s mercy in prayer. But if it be not the feeling of your heart this excuse for neglecting prayer needs no an- swer. 7. ‘There are others who seem to think that all exhortations to prayer savor of legality. We are to be saved by believing, and not by working. But how gross is the mistake of such. We press it not as a mere task, or a meritorious labor, but asa plain duty. We state it to be a privilege anda blessing bestowed on all the children ofSECRET PRAYER, $1 God. We are not,it is true, saved by our prayers, but by Christ; yet we shall never be saved without prayer, for the spirit of prayer is a part of our salvation. Living in neglect of prayer, is a plain proof, whatever men’s notions or fancies may be, whatever their doctrinal sentiments are, that they have none of the spirit of adoption, and so do not belong to Christ. Nay, a disregard of prayer shows that you have none of the real feelings of the evangelical truth, which, working by love, ever influences the soul to seek the pres- ence of him we love. Is there not at the bottom of all these objec- tions, a reason of this kind, I dishike prayer—lIt puts a restraint upon all my ways—lIt compels me to think of that which I had rather forget?—But what are you thus owning yourself to be? It is the character of the wicked, ‘* God is not in all his thoughts;”’ they dislike to ‘‘retain God in their knowledge.” Ah! remember, all flesh must come before God; he now sits ona throne of grace, where you may obtain mercy ; he will hereafter sit on a throne of judgment, where he will forev- er condemn those who have not sought and found *< srace to help in time of need.” SECTION V. ON SECRET PRAYER. Tuere are some things in which secret prayer has an advantage over social and public worship. By praying in secret we give God the glory of his be- ing every where present, and seeing and knowing tenia eeBQ SECRET PRAYER. all things. We acknowledge not only his gener- al providence, as taking care of communities ; but his particular providence, as watching over us in- dividually. We express our faith in his presence, his power, and his love. The Christian can also in secret give free vent to every desire ; vary his request according to the present state of his mind, or the present ne- cessities of the day or hour in which he is living ; he can dwell on his personal wants ; and in short give full scope to his feeling, and pour out his whole soul before God, witha freedom that he would not before his dearest friend. Prayer in secret is also considered by our Lord as forming a line of distinction between the Christian and the mere professor. ‘* When thou prayest thou shalt not be as the hypocrites, for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men.’? When we are constant in secret prayer, not as an act of self-righteousness, but froma feeling of necessity, andof its being both our du- ty and privilege, we may hope well of our sin- cerity, and of the general state of our souls be- fore God. The retirement of private devotion is strongly inculcated in the expression, ‘‘ Enter into thy clo- set.” Retire from company. Go by thyself. Be alone. Retire from the notice of others, to avoid ostentation on the one hand, and distrac- tion on the other. ‘‘ Shut thy door.” Keep out the world, and prevent every intrusion: thou hast a great business to transact with thy God, and let not the dearest friend or relative interfereSECRET PRAYER. 33 with thy intercourse and converse withhim. The privacy of prayer is the great thing which is here enforced. Poor persons who have but one apart- ment, may enter into the spirit of this direction wherever they can be retired. Isaac’s closet was afield. ‘* He went out to meditate in the field at even-tide.”? David’s closet was his bed-chamber. “Commune with your own heart upon your bed, and be still.”? Our Lord’s closet was a mountain. ‘When he had sent the multitude away, he went up into a mountain apart to pray, and when the evening was come, he wasthere alone.” Pe- ter’s closet was the house top. ‘‘ Peter went upon the house top to pray, about the sixth hour.” Hezekiah’s closet was turning ‘“‘his face towards the wall, and praying unto the Lord.” But there is a retiredness of heart, and a self- recollection, which is of greater importance than any particular place of prayer. ‘This is the fruit of the Holy Spirit ; let us then continually look forand solely depend onhis aid, which alone canenable us to give our whole hearts to this creat work. - The Scriptures do not give express directions how often we ought to pray, farther than by gen- eral intimations, and the examples of others. We ought always to be in the spirit of prayer. But stated seasons for retired prayer, ought, at least, to be twiceevery day. Davidsays, ‘‘ It isa good thing to give thanks unto the Lord, andto sing praises unto thy name, O most High: to show forth thy loving kindness in the morning, and thy faithfulness every night.” Morning and evening devotions, then, every day, should never be omit- ne A re ie ae34 SECRET PRAYER. ted; and, speaking generally, unless you are pre- vented by circumstances out of your control, they cannot be neglected without much damage to your soul. Prayer has been compared to a key, that in the morning opens the treasury of God’s mercies ; and in the evening shuts us up under his protection and safe-guard. It has ever been found, that as we have sought God in spirit and in truth in the morning, so the rest of the day has prospered, The habit of early rising is of great importance to the due discharge of morning prayer. O how many precious hours do indolent Christians lose ; while those who are more self-denying and dili- gent, are gaining the favor of God and enjoying communion with him. Our first waking thoughts should be directed towards God; copying David’s example, who says, ‘when [awake I am still, qyath, thee.?? «A would advise you to be longest in your morning devotions, when your spirits are lively and yvigor- ous, and undisturbed by the events of the day ; in the evening, when you are tired and spent with its labors, be shorter, and endeavor to attend to this duty sometime before you retire to rest. The Rev. Mr. Simeon remarks, ‘‘ It is too gen- erally found that many, instead of transacting their business with God, while their faculties are alive, stay till exhausted nature is become inca- pable of any energetic exertion, and then hurry over some form of prayer, as a school boy does his task, without feeling one word they utter. Even this is too favorable a representation of the prayers of some others, who stay till they haveSECRET PRAYER, $5 Jain down upon their bed, and then fal! asleep in the midst of their devotions. As for praying in the morning, they have no time for that ; the con- cerns of the past and present day have pre-occu- pied their minds ; and if they offer two or three cold petitions while they are dressing, or before they leave their room, they think this quite suffi- Gent.” Regular devotional exercises, twice every day, in secret, are insisted on as a plain duty. More than this is strongly recommended. Christians in general would find, what many do find in their own practice, a great advantage in obtaining a few leisure moments for retired and stated prayer in the middle of the day. The word of God vives us encouraging examples of those who have done so. ‘* Evening, morning, and at noon-day, will I pray and cry aloud, and he shall hear my voice.” Daniel, in atime of great danger, his windows being opened in his chamber, ‘‘ kneeled upon his knees three times a day, and prayed and cave thanks before his God as he aforetime did.”’ Here was the secret spring of the eminency of these holy men. They were much in prayer. Besides, men’s thoughts and affections will ne- cessarily be most vigorous and lively about those things in which they are incessantly employed, and they are able to do that best which they do most frequently. The benefits of private prayer are numerous. 1. Intercourse with God in secret prayer, has a transforming efficacy. When Moses had been with God in the mount, the skin of his face shone. Something of that glory which had been then nomi nea Atanas thicncinasaemmneat |) 4) 5) 4H Ne Bes At eam36 SECRET PRAYER. manifested to him remained with him. And thus the Christian often comes from his closet, with some of the beams of heavenly light and glory, shining as it were in his countenance. Coming into the world is sometimes to him like coming back into a lower sphere, intoanew society. He has been holding converse with the unseen world, and he returns invigorated and refreshed for every duty. 9. This blessed employment in secret, razses the Christian above anxiety about temporal things. A holy intercourse with his Maker gives him a fixedness and serenity which nothing else can be- stow, and hardly any thing can discompose. It prepares him for all events, and fills him witha noble contempt for all the sinful pleasures and pursuits of a world lying in wickedness. 3, 'The devout Christian, praying in secret, makes rapid advances in the divine life. ‘“ ‘They that wait on the Lord shallrenew their strength. They shall mount up with wings as eagles, they shall run and not be weary, and they shall walk and not be faint.?? Sins with which the indolent and careless Christian-is contending to his lfe’s end, soon yield to continued and fervent prayer. It was the daily practice of the eminent physi- cian Boerhaave, through his whole life, as soon as he rose in the morning, which was generally very early, to retire for an hour to private prayer, and meditation on some part of the Scriptures. He often told his friends, when they asked him how it was possible for him to go through so much fatigne with such patience and quietness, that it was this which gave him spirit and vigor in theSECRET PRAYER. 87 business of the day. This he therefore recom- mended as the best rule which he could give. 4, Private prayer is an engine of greater pow- er thanall human means put together. 'The great- est of earthly monarchs, neglecting prayer, has not that power to glorify God, benefit man, and secure his own happiness, which the humble and praying Christian has. 'The prayer of a poor, destitute, and afflicted Christian, in the name of Christ, may turn the hearts of kings and princes, save his country, raise up pious ministers, secure a blessing to their labors, send the gospel to the heathen, and advance the kingdom of Christ in the world. 5. It makes us fruitful in every good work. ‘‘T reckon it,’ says Bennett, ‘matter of common experience among good men, that they find them- selves more or less disposed, and fit for their re- spective duties and service, according as their dil- igence, constancy, and seriousness in secret prayer is more or less.” Christians, if you wish to pros- per, if youlong to bring forth all the fruit of the Spirit, strike your roots deep and wide in pri- vate prayer. Mr. Scott says, ‘‘ Depend upon it, every thing will prosper in the event, in a very near propor- tion to our earnestness and perseverance in prayer: but negligence here will be followed by a declen- sion, perhaps almost unperceived in other respecst, and will make way for temptations, falls, correc- tions, darkness, and inward distresses. If like Jacob, we wrestle with God and prevail, we shall eventually prevail in all our other conflicts.” 6. It will be rewarded openly.—Our Lord does 488 PUBLIC WORSHIP. not in these words promise the very thing which you request ; but your Father will reward you ; he will give you a free, a full return, a gracious retribution, evidently, though not perhaps identi- cally.—Every tear of godly sorrow, shed in se- cret, will then be a brilliant gem in the crown of glory surrounding the brow of the Christian. ‘The Christian’s reward comes from a Father of infi- nite power, riches, wisdom and love; and there- fore cannot be a small reward, or an unsatisfying portion. May every reader then be encouraged to begin, or more constantly to practice, and per- severe in this sacred duty. SECTION VI. ON PUBLIC WORSHIP. Many are the advantages, and great is the neces- sity of private prayer; but public worship is also a duty plain and important. 1. The assembling of ourselves together ts re- quired in the scriptures of all Christians. 'The apostle exhorts us to it as a great means of strengthening our love to God and man; “ Let us consider one another to provoke unto love and good works, not forsaking the assembling of our- selves together as the manner of some is.” The invitation runs, ‘“‘O come let us worship and bow down : let us kneel before the Lord our Maker.” «¢ Come into his courts; O worship the Lord in the beauty of holiness.” 2. Public worship zs a suitable and proper ex- pression of homage to our Creator. ‘ In bim wePUBLIC WORSHIP. 39 live move and have our being ;” and it is just and right that we should publicly and unitedly “ give unto the Lord the glory due to his name.” We all depend on him, and it is right that we should joi in acknowledging this, and praying to him. Ve have in common sinned against him, and right it is that we should in common confess our sins before him. 3. Itis alsow public testimony and profession of our religion. We hereby show ‘‘whose we are, and whom we serve.” ‘I‘he religion of a nation is known by its worship. ‘* All people walk ev- ery one in the name of his God, and we will walk in the name of the Lord our God forever.” 4. Public worship is attended with some pecu- liar advantages. ‘The constant return of the weekly Sabbath, and its worship, keeps alive those impressions of religion which the cares, and business, and distractions of this world would wear away. Our Saviour makes a special prom- ise applicable to it, saying, ‘*‘ Where. two or three are gathered together in my name, there am [I in oO the midst of them.” “J will praise the Lord with my whole heart,” says David, “‘in the con- grevation of the faithful.’—Earth affords nota more impressive, affecting, and solemn sight, than that of awhole congregation uniting in acts of prayer and praise to the great Lord, of all.,. In such a scene, also, the Christian peculiarly enjoys the privilege of the communion of saints. 5. But public worship is a privilege as well as a duty.—To the Christian it is not a burdensome task, but a delightful employment, under the in- fluences of the Holy Spirit, to join his fellow FETT PERES CO IEO Nr er er ener ees ec uu it a ee enanreas40 FAMILY WORSHIP. Christians ry» prayer and praise. Observe how David speaks—*‘ One thing have I desired of the Lord, and that will I seek after, that I may dwelk in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire , m his temple.” ‘* How amiable are thy taberna- eles, O Lord of hosts; my soul longeth, yea, even fainteth for the courts of the Lord; my heart and my flesh crieth out for the living God.” Hence the Sabbath is to the Christiana happy day. He looks forward ta it with pleasure. He regrets its departure. SECTION VII. FAMILY WORSHIP. ‘THERE are some very important means of grace, and outward observances which are plainly im- plied in the word of God, for the performance of which we have few, if any, positive, plain and express precepts. We are left to gather them from the examples of holy men, and from various incidental circumstances. Such, in some degree, is the duty of family worship. It will not, however, be difficult to prove the obligation to family worship in various ways. 1. Weare taught this duty by scriptural ex- amples. Consider the example of Abraham, the father of the faithful and the friend of God. His family piety is that for which he is blessed by Je- hovah himself; “I know Abraham, that he will command his children, and his household after him, and they shall keep the way of the Lord to deFAMILY WORSHIP, 4i justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him.” Consider the holy determination of Joshua, who declared to all Israel, ‘‘ Choose ye this day whom ye will serve ; as for me and my house we will serve the Lord.” When David had brought the ark of God into Jerusalem with gladness, sacrifices, and thanks- givings, after discharging all his public duties, and blessing the people in*the name of the Lord of hosts, ‘‘ he returned to bless his household.” Observe the praise given to Cornelius; he was ‘“‘a devout man, and one that feared God, with all his house; which gave much alms to the peo- ple, and prayed to God always.” ‘The early Christians practiced this duty. St. Paul greets the church in the house of Priscilla and Aquilla, when they were at Rome, and sends the salutation of the Church that was in their house when they were in Asia. * 2. Threatenings are pronounced against those who disregard this duty. ‘Those who neglect the worhip of Godin their families, he, (awful thought !) under the dipleasure of the Almighty, under the frown of the most High. Observe what is said, ‘* Pour out thy fury upon the heath- en that know thee not, and upon the families that call not upon thy name.” 3. Family prayer has also some peculiar ad- vantages. It is a most important means of propa- gating piety to posterity. Children are creatures of imitation. They love to copy all that they see in others. ‘The characters of unborn gene- % Cee ee ae ee 1 SD aN nc42 FAMILY WORSHIP. rations may depend on your conduct in this matter. 4, Family worship when duly conducted is at- tended with many happy effects on your whole family. Nowonder that those who neglect this, are continually troubled with the misconduct and perverseness of those under them and about them; no wonder that jarrings, dissensions, and other dis- agreeable circumstances, are continually disquiet- ingthem. It is just what might be expected. How can they who neglect the worship of God in their families lookfor peace or comfort in them? We may confidently appeal to those who have regu- _ax and daily family prayer, that, when conduc- ted in a simple and devout spirit, it has a tenden- cy to remove, orallay, all those unhappy pas- sions to which our common nature is subject, and which, more or less, appear in every family. 5. Family prayer gains for us the presence and blessing of our Lord. ‘There is a promise of his presence, which appears peculiarly applicable to this duty. Many have found in family worship, that help and that communion with God, which they had sought for with less effect in private prayer. Dr. Buchanan strikingly contrasts a family which worships God and a family which worships him not ; andthe excellence of the remarks will justify the length of the quotation. ‘‘ How pain- ful it is to reflect,’ he says, ‘that there should be in this kingdom, many domestic societies among whom the worship of the Deity is not known, in whose houses no grateful accents are ever heard, no exultation of heart for the divine goodness.FAMILY WORSHIP. 43 There are, indeed, accents of exultation and mirth ; ‘andthe harp, and the viol, and the ta- bret, and the pipe, are in their feasts ;’ but there isno remembrance of God: ‘they regard not the operation of his hands.’ While even inani- mate nature, in a certain sense offereth praise to the great Creator, and fulfilleth his will; these men pass through life in silence! Insensible to the mercies, or judgments, or power, or provi- dence, of the unseen God; yes, more insensible than the inhabitants of heathen lands, upon whom the light of truth has never shined. ‘* How different is the scene which is presented in those happy families where the voice of prayer and thanksgiving consecrates every day! where the word of God is devoutly read, and infants are taught to lisp their Creator’s praise. ‘There, from day to day, domestic peace, and love, and harmony, are cherished by the sublimest motives, and strengthed by the tenderest and most power- ful sanctions. On the hallowed day they repair, with gladness of heart, to their respective places of worship, and mingle with assemblies which meet with much more delight for praise and prayer, than other assemblies for worldly mirth. And let not the world contemn, or disturb their holy exercise ; for we learn from scripture, that it is from such families and assemblies, who are ‘the salt of the earth,’ worshipping in the midst of us, that the incense of prayer ascends in behalf of the country, and is accepted in heavenly pla- ces through the intercession of the Mediator.” re eeeSOCIAL PRAYER. SECTION VIII. SOCIAL PRAYER. Tur term “social” may be applied to all kinds of prayer in which we join with others, but it is here restricted to the united prayer of Christian friends, distinct from public and family worship. It would be wellif Christians were more accus- tomed than they are to sanctify their occasional meetings by prayer, and to meet also for the pur-_ pose of uniting in prayer to obtain those bless- ings which they need. The particular promise given to united prayer has led many to practice this both as a privilege, and as a duty. ‘If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.’? We have scriptural examples to encourage us to the performance of this. When Peter was in prison, ‘‘prayer was made without ceasing of the church unto God for him;”? and when he came to the house of Mary, the mother of John, he found there ‘many that were gathered together, praying.”” When Pauland Silas were thrown in- to prison, they comforted each other by social prayer. ‘‘Paul and Silas prayed and sang praises unto God; and the prisoners heard them.””— ** When Moses’? hands were heavy, Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side, and his hands were steady until the going down of the sun.” Bishop Hall remarks on this, “* Doubtless Aaron and Hur did not only raise their hands but theirSOCIAL PRAYER. 45 minds withhis; the more cords the easier draught. Aaron was brother to Moses. ‘There cannot be a more brotherly office than to help one another in our prayers, and to excite our mutual devo- tions: No Christian may think it enough to pray alone: he is no true Israelite that will not be ready to lift up the weary hand of God’s saints.” And as social prayer is a duty binding general- ly on all Christians, so there is a special reason for it in some particular relations. Husband and wife should pray together, with and for each other ; the apostle appears to suppose they do so, when he adds, as a reason for some directions given to them, ‘‘ that your prayers be not hindered.” St. Paul hoped for deliverance from his difficul- ties by the Corinthians, ‘‘ helping together by prayer,” for him, and this supposes that Christians willunite in prayer for their minister. Remem- ber then your minister in your social meetings, it will bring a blessing on him and yourselves also. Why should not those members of a family who are under the full influence of real religion unite, at stated periods, in praying for those of their relatives that are careless and regardless of its holy truths? It isa proof of the low state of religion when even real Christians can meet and part without praying together. Is it feared that this might be counted strange and uncommon? this is a weak objection. The devoted Christian is an uncom- mon character, and must expect to be often re- proached for unnecessary strictness and precise- ness. Have you reason to think that this would be an unwelcome service? surely, then, you Cee eC ee ne eae46 EJACULATORY PRAYER. should not voluntarily be much in the society of those who would think it such. Or may not an- other reason be, that the conversation, even among those who have professed to renounce the world and its vanities, is often so trifling, so world- ly, and so vain—so much about man, and so lit- tle about God, and Christ, and his word, and his love, that yoursouls are unprepared and unfitted for communion with him. Were your social meetings thus sanctified, the occasional intercourse of dear friends would be more blessed than it is. You would find it a means of grace, and wouldenjoy, in a much higher de- gree, the privilege of the communion of saints. You would find the prayers of those who can and do pray with freedom and fervency, a great help to your own attainment of this gift. Those who have the holy fire may be the means of enkind- ling the sacred flame in others. SECTION TX. EJACULATORY PRAYER. Hiruerro we have dwelt on the various kinds of devotion, private, public, family, and social, which should each come in its course at stated times ; but the believer’s character, “I give my- self unto prayer,” shews that he is continually in the spirit of prayer. ‘The Scriptures suppose that this is the habit of the Christian mind. Hence we find directions of this kind: ‘‘ Praying always, with all prayer and supplication in the spirit, and watching thereunto with all persever-EJACULATORY PRAYER. 47 ance.” -‘*Pray without ceasing.” ‘* Continuing instant in prayer.” ‘The expression of this state of mind has been called ejaculatory prayer; being short, earnest pe- titions darted up, on the moment, to the throne of grace in the midst of other duties. ‘These aspi- rations are both a great sign, and means of being spiritually minded, Nor does this in any way hinder, but rather help attention to our various duties. A laborer’s love to his family will often bring it to his mind during his work, but will only incline him to la- bor more constantly and cheerfully ; and a Chris- tian’s love to his Saviour will have the same ef- fect. ‘The breathing of the lungs, and the beat- ing of the pulse, hinder not our being engaged in other work; and the lifting up of holy desires unto God, will only quicken us, and animate us in the performance of the daily labors of our life. Such an habitually devout disposition of mind, will make every action of your life holy. You will learn to do nothing without connecting it by prayer with the presence and glory of God. You will see nothing, and hear nothing, without its raising your heart tohim. What a spiritual life may the Christian, improving every thing by prayer, lead! ‘his will consecrate every field, every wood, and every dwelling place. It wi turn an ordinary walk into amorning or evening sacrifice. Making this heavenly use of earthly things, you willrapidly advance in conformity to the divine image, you will be strong in overcom- ing sin, and you will carry on schemes of good with a power which nothing can resist. In a mo- ee Oe48 EJACULATORY PRAYER. ment you thus bring God, and his presence and blessing, into the midst of all your concerns, and pring peace, love, and tranquility, amidst all the cares and tumults of life, into your own heart. “«‘ How highly,” says Cooke, “ woulda courtier prize a privy key of admittance to his sovereign at alltimes. This key we possess in ejaculatory prayer. Itisa golden chain of union between earth and heaven. This general spirit of devotion, prevailing in the heart at all times, is of such importance, that the chief number of examples of prayer which we find in the Holy Scriptures are of this kind. Were all these examples to be enumerated, it would be seen, that there is no situation, nor cir- cumstance, in which we may be placed, where such a spirit will not be suitable, and in which the blessing of God may notin this way be sought and obtained. The following are specimens of this species of prayer:— When the Patriarch Jacob, after much persua- sion, at length permits his sons to take their youn- gest brother, Benjamin, his heart seads up this short, but earnest petition : “ God Almighty give you mercy before the man.’”? When Joseph sees his brother Benjamin, he suddenly prays, * God be gracious unto thee, my soni? ? Let us fulfil our Lord’s direction, “ Praying al- ways, that we may be accounted worthy to es- cape all these things, and to stand before the Son of Man?’ *Seea collection of ejaculatory prayers at the end of Part III.EJACULATORY PRAYER. 49 We do not sufficiently attend to the growth of a devout spirit. We are too much content with former attainments, and often even fall short of them. But let us labor not only to keep our ground, but to make daily progress. ‘The Chris- tian’s devotion should be like the flowing tide, which gradually gaining point after point, the re- tiring waves again and again returning, filling up all vacancies, advancing and still advancing, at length replenishes, in regular process, the whole space. Let the spirit of devotion advance till it fill Gur whole souls. Indeed, the truly-advanced Christian is known by this mark, as muchas by any other. ‘The man after God’s own heart, is the man of devotion ; one who is always in prayer; who says in the morning, ‘“‘ when I awake I am still with thee ;” and in the evening, “ I will both lay me down in peace and take my rest, for thou, Lord, only ma- kest me to dwell in safety.”? In the midst of his business he is *‘ fervent in spirit serving the Lord.” He can say, “On thee dol wait all the day.” —‘* He,” says Law, “is the devout man, who considers God in every thing, who serves God in every thing, who makes all the parts of his com- mon life parts of piety, by doing every thing in the name of God, and under such rules as are conformable to his glory.” Men of this world, the covetous and the im- pure, the licentious and the gay, even when out- wardly engaged in other things, have their minds full of their particular sins. Let the Christian’s heart then be filled with that great work in which he is engaged. As they pollute all their sacred « nomena Gi eae aceite e +) 81019 8 pod een cemptatinmmanbnpitil cick 5x jtbs50 EJACULATORY PRAYER. duties by worldly thoughts, so let him consecrate all his common actions, by the constant and heav- enly breathings of his soul unto God. We will advert to particular seasons which seem peculiarly to call for the exercise of ejacu- latory prayer. What Christian can pass along the streets of a great city, and see vanity and sin every where manifested, and hear, almost on ev- ery side, oaths and curses, without praying for those whom he thus sees sunk in sin! What mis- erable objects continually pain his heart! It was an excellent practice of a pious minister, never to hear an oath from any one, without praying to God for the offending individual ; andif com- pelled by his judgment notto relieve a beggar in the street, stillto lift up his heart in secret prayer for a blessing on his soul. In conversing with others on religious subjects, in going to the poor and afflicted, in waiting for others, in going from one place to another, in vis- iting your own friends, in coming to the house of God, in hearing his word, in these, and the vari- ous other circumstances. of our lives, the heart of the devout Christian will be sending upwards many a secret petition ; he will be silently wrest- ling with God, and gaining that divine blessing on all in which he is engaged, which others lose by carelessness and indifference. This is the old religion; this is ‘‘the good way ;° these are ‘the old paths.” ‘Thus Enoch, Noah, Abraham, and David, walked with God ; and those who * walk” thus now, “find rest to their souls.*? In inviting the reader to this con- stant intercourse with God, we are inviting himEJACULATORY PRAYER. 51 to the highest privilege—friendship with his Cre- ator; and to his richest enjoyment—delighting himself in communion with his Lord. Do you ask how you are to obtain, and how you are to keep alive this spirit of prayer in holy ejaculations? You must seek it; you must culti- vate it. ‘The grace of God is sufficient. We remark, men need a new relationship toGod; being by nature born in sin, and afar off from God, we must first be reconciled to him by Jesus Christ. ‘‘ Can two walk together except they be agreed?”? Lay hold, then, by faith, of the great salvation provided in Christ for sinners; see its fulness, its freeness ; accept the offered mercy ; and then, “being justified by faith,” you will ‘have peace with God.” You also need the continual aid of the Holy Ghost. Outward devotion may be practiced by the natural man. ‘The Mahomedans are perpet- ually counting their beads, and saying many prayers with their lips; a work of mere self-right- eousness, or proceeding from ignorance, pride, or superstition. The Roman Catholics are not without similar superstitious practices. And many Protestants have “‘a form of godliness, but de- ny the power thereof.” When the Holy Ghost is given, then, and then only, we shall belong to that company, of which the Apostle says, ‘* we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.” The Holy Spirit alone can enable us to pray spiritually and constantly. Thus reconciled to God by Christ, thus aided by his Spirit, you have the first principles of this ee ee et A ee52 DISTRACTIONS IN PRAYER. habit of prayer, which must be cultivated by con- tinual watchfulness, determined resolution, and patient perseverance. SECTION X. ON DISTRACTIONS IN PRAYER. THERE are many defects in our prayers ; there is often great coldness in our desires, much unbelief in God’s promises, improper ends in our petitions ; but one principal sin in all our devotion is, tho vandering of the heart. It is of main importance to the right perform- ance of prayer, ‘to attend upon the Lord with- out distraction.» Distractions willnot, indeed, be entirely cured in this life: but as a man who knows not how to swim, may gradually learn that art, so asto keep himself by degrees longer and longer above water ; so here improvements may be continually made. It is possible to be more and more freed from distractions, and more and more to rise above those troublous waves. Observe the nature of distraction. It is the wandering of the heart from God. Some indeed manifest this in public worship by the wandering of the eye, the irreverence of their outward be- havior, unnecessary whispering, and salutations ; but I would rather dwell on the root of the evil— the wandering of the heart. In the midst of a solemn prayer, the heart will be dwelling on an earthly business, or pursuing a vain pleasure. It will be engaged in thoughts of doing good ona subject foreign to the prayer then offering upDISTRACTIONS IN PRAYER. 53 with the lips, or be led aside to circumstances relating to the subject of our prayer. There is a contest often carrying on in the Christian’s breast, during worship, of which the mere formalist is wholly ignorant. His endis gained, his conscience is satisfied, if he has ap- peared in the house of God, or if he has repeat- ed his prayers—he thinks this a meritorious ser- vice, and is well pleased with himself. Not so the watchful Christian. It is his continual internal struggle to worship God in spirit and in truth. He repels idle and wandering thoughts, he labors against inattention, and, perhaps, after all, he has gained but a transient moment of devotion, and he returns humbled, abased, and depressed, smiting his breast, and saying, ‘“‘ God be merciful to mea sinner.” Nothing humbles him more than the defects of his prayers. It is well when we are deeply affected by this wandering of the heart, and mourn on account of it. But, if the writer may judge from his own experience, how often do we insult and dishonor God by aslight service, and yet retire from wor- ship with little brokeness of heart, and little con- trition. How would such conduct towards an earthly superior, when reflected on in sober mo- ments, overwhelm our minds, with shame and confusion of face? wre 85% There is creat evil ino these’distractions. 'The more wandering the heart is, the more wearisome the duty ; while the nearer we come to God, the more warmth, and life, and comfort we enjoy. The work of prayer not only ceases while our hearts wander, but distracted *‘ confessions” in- Oo” re en en ena near eaD4 DISTRACTIONS IN PRAYER. crease guilt; distracted “ petitions” only ask for a denial; and distracted “praises” tend to stop the current of mercy. We make light of dis- tractions on account of their commonness; but God greatly condemns them. Some hints that may, by the help of God, assist you to avoid distractions, will now be mention- ed. There may be an infirmity arising from the state of bodily health, or constitution, of which timid and anxious Christians, who are most apt to be troubled by their wanderings in prayer, should not lose sight in judging of themselves. Preston observes, ‘‘one may aim at a mark and do his best, and yet be hindered either by the palsy of his arm, or by one who jogs him when about it.”? But the general cause of our distractions is the power of Satan, and the remaining strength of corrupt nature. Though the Christian is born again of God, he has two contending parties with- in—‘‘the oldman,” and “the new man;” and distractions mainly arise from the weakness of grace, the strength of sin, the temptations of Sa- tan. 1. Remember first of all your entire dependence on God. Know your own weakness. ‘‘ We are not sufficient of ourselves to think any thing as of ourselves ;” but while you see this, know your Saviour’s stréngth,‘fhat his “grace is suffi- cient for you ;”and these things being duly impres- sed on your mind, in his strength seek to over- come this evil. 2. Send up fervent petitions for Divine assis- tance,especially when you first find that your heartDISTRACTIONS IN PRAYER. 55 iswandering. Thisis aneffectualhelp. It enga- ges the powerof God against the power of Satan and sin. 3. Determine to strive against wanderings. “* Resist the devil, and he will flee from you.” Are you not in general going carelessly to the wor- ship of God, asa matter of habit and custom, without much thought of engaging your heart to approach unto him? This seems to be a too gen- eral case from the inquiry, ‘‘ Who is this that hath engaged his heart to approach unto me, saith the Lord?” Before you enter on this holy duty, pause, and pray with David, ‘‘ Unite my heart to fear thy name.”’ 4. Seek to gain aspiritualmind. ‘To be spir- itually-minded is life and peace.” We are only cutting off a leaf or a twig from this evil tree, while we take away a particular distraction. ‘“O Jerusalem, wash thine heart from wickedness, that thou mayest be saved! How long shall thy vain thoughts lodge within thee?” ‘Till the heart be washed from sin, by the blood of Jesus, and by the grace of his Spirit, vain thoughts will be sure to lodge, or take up an abode in you, and to mingle in all you do. The heavenly minded Christian, whose heart is continually with God, finds it comparatively easy to keep it more close- ly fixed on him, in the particular act of prayer. Men of the world are not distracted about their worldly business, but will pursue it with all fixedness and intention of mind, hour after hour, day after day, and year after year. They have an earthly mind, and love earthly things. Seek56 DISTRACTIONS IN PRAYER. you to have a spiritual mind, and then you will thus pursue spiritual things. Allthe lines of your affection should unite here; all the radii of the circle should meetin this centre—in a fixedness of heart on God in his worship. 5. Persevere in prayer, notwithstanding dis- tractions. In the pathof duty, every obstacle gives way to the faith of the Christian. When the Israelites were come to the Red Sea, and to the waters of Jordan, they were directed to go for- ward. It might have been objected, If we go forward, shall we not be drowned? But still their duty was to go forward; and soshall we go in the path of a plain command, leaving to our God the removal of all obstacles. The difficulty of praying without distraction, and the fact that distractions do mingle with our holiest services, should inculcate many practical lessons ; such as humility, brokeness of spirit; and, as has been already noticed, entire dependence on Christ for righteousness and strength, breath- ings after the influence of the Spirit, and a long- ing to be in heaven, where all our services will be pure and holy. That prayer is not lost which produces any of these effects. And when our distractions are lamented, and our desire after spiritual blessings is unfeigned, it may encourage us to remember that we pray to a Father. A little child often finds a difficulty in expressing its wants to an earthly father; yet he, being desirous to meet the wishes of the child, will be ingenious, and patient, to discover and supply those wishes: so shall our ‘“ heavenly Father give good things to them that ask him.”ON ANSWERS TO PRAYER. SECTION XI. ON ANSWERS TO PRAYER. Tue too general neglect of looking for answers to prayer, shows how little men are in earnest in their petitions. “None ask in earnest,” says Trail, “ but they will try how they speed. ‘There is no surer and plainer mark of trifling in prayer, than when men are careless what they get by prayer.”—A husbandman is not content without the harvest; a marksman will observe whether the ball hits the target; a physician watches the effect of the medicine which he gives ; one who writes or applies to another for any temporal good eagerly expects the answer; and shall the Christian be careless about the effect of his la- bor? Every prayerof the Christian, made in faith, according to the will of God, for that which God hath promised, offered up in the name of Jesus Christ, and under the influence of his Spirit, is, or will be fully answered. God always answers the general design and intention of his people’s prayers, in doing that which, all things consider- ed, ismost for his own glory, and their spiritual and eternal welfare. In asking for spiritual blessings, for repentance, faith, humility, holiness, love, &c. we are sure of having the particular request, for this is the will of God, even your sanctification. Perhaps you ask, How may I know whether my prayers have been answered or not? Some- times the case is so obvious that it cannot be mis-58 ON ANSWERS TO PRAYER. taken—Jehoshaphat prays, and he is delivered from his enemies; E.zekiah prays, and he is de- livered from sickness ; Jonah prays, and he is de- livered from the belly of the whale : the Church prays, and Peter is delivered from Herod. At other times prayers are answered, rather in the increase of grace to bear the affliction, than in its removal, as in the case of Paul’s thorn in the flesh. ‘* There are four ways of God’s an- swering prayers. 1. By giving the things prayed forjpresently. 2. By suspending the answer for atime, and giving it afterwards. 3. By with- holding that mercy which you ask from you, and giving you a much better mercy in the room of it ; or lastly, by giving you patience to bear the loss or want of it.” The increase of any Christian grace, poverty of spirit, mourning for sin, meekness, hungering and thirsting after righteousness, quietness of mind, perseverance in prayer, is, to the real Christian, of itself, a most delightful answer to prayer. Whatever other things may have been denied, if these are given the corresponding promises are secured to you, and the greatest blessings have been granted. If we can say with David, ‘‘In the day when I cried, thou an- sweredst me, and strenethenedst me with strength in my soul,” we may see the prayer answered in the strengthening of the soul, though the particu- lar request be denied. It issaid that our Lord ‘‘ was heard in that he feared ;” but this was not by the removal of his sufferings, but by his having strength suited to his stupendous woe.ON ANSWERS TO PRAYER. 59 The due use of means must be attended to, if we wish for answers to our prayers. In the Bible you may constantly mark how those who earnest- ly prayed, used the most likely means to effect their desires. Though Jacob passes the night in prayer, he still in the morning takes the best means to pacify his brother Esau. Asa sets the battle in array as well as cries to God, “‘we rest on thee.” Bishop Hallsays of Moses, when Israel was about to contend with Amalek, “Ido not hear Moses say to Joshua, Amalek is come up against us, it matters not whether thou go against him, or not ; or, if thou go, whether alone or in company ; or if accompanied, whether in many or few, strong or weak : or, if strong men, whether they fight or no; I willpray onthe hill: but he says ° choose us out men, and go fight.» Then only can we hope when we have used our best efforts ; and though means cannot effect that which we desire, yet God will have us use the most appropriate means on our part to effect it. Prayer, without the use of means, is a mockery of God.” But suppose after having waited long, our prayers are still denied, what are we then to con- clude? Goodwin observes, ‘‘often the very denial breaks the hard heart, and brings a man nearer to God, and puts him on searching into his ways, and estate, and to see what should be amiss in his prayer; which alone is a great mercy, and better than the thing ; seeing that py the loss of that one thing, he learns to pray better, and so to obtain a hundred better things afterwards.” Gee thus enumerates the ends for which God a OEE SIRES we ven were Sy Un ea oa a Bee ne ond ie A ei69 : ON ANSWERS TO PRAYER. may for a season hide himself from the prayers of his people. “In reference to themselves—to increase their assiduity and ardency in prayer—to fit them for the mercy prayed for—to exercise and try their faith, patience, love, sincerity, sanctification, and obedience—to manifest himself to them more fully, either in or after the delay—to make the benefit prayed for more precious and wel- come, and useful when it comes—to remove the impediments of their receiving or enjoying the mercy sought for—and to raise up their thoughts, their faith, hope, love, and longings, to the second appearing of Christ. In reference to others—to make up and bring in the number of those for whom the mercy is proposed—to com- plete the account of the church’s sufferers and sufferings—to give others an example of patient and confident waiting upon God—and for the greater dismay and confusion of the adversary. When your prayers are not answered, let it lead you to self-examination. Perhaps the prayer may have been answered ina way you have not thought of. Perhaps you were desiring some- thing that would only foster ambition or pride, or were merely considering ease or comfort, without regard to spiritual edification. Or look for the cause of it in your neglect of Christ’s intercession or your ingratitude for former answers: question your own faith, the fervency of your desires, the purity of your end, the propriety of the manne in which you have offered up your petitions: yes, any thing rather than God’s faithfulness: ‘‘ Let God be true and every man a liar.” Again, GodCONSTANT PRAYER. 61 will not be enquired of by those who have an idol in their hearts. If you are living in any hab- itual sin, you cannot expect that your prayers should be heard. When your prayers are answered, let it assure you of God’s faithfulness and love ; let it encour- age you to renew your prayers, to abound there- in, toseek God more constantly, to depend more simply on his strength, to lay yourself out more entirely for him, and never to fear undertaking any thing in his cause. SECTION XII. AN EXHORTATION TO CONSTANT PRAYER. Prayer being at theroot of every other good, marking the commencement of the Christian life, being the pulse by which its strength and vigor may be known, or the hands by which its daily nourishment is obtained and ministered, the read- er will bear with me while | attempt still farther to press this duty on the conscience. There are two things which will ever bring the Christian to the throne of grace:—A sense of his own wants; and a desire to enjoy the presence of God. God having promised to supply all his wants, his prayers are the importunate wrestling of the soul with God for blessings of infinite moment. And God being the portion of his soul, he finds in his presence the sweet and unspeakable repose of the soul on God, his exceeding great reward. ‘“‘ Prayer,” says Bishop Taylor, ‘“ is the effect 6 a ee aampenammmpnasnattit eas sii cS a TEIN tens62 CONSTANT PRAYER. and the exercise, the beginning and the promo- ter of all graces. A holy life is continual prayer. Prayer is the peace of our spirit, the stillness of our thoughts, the rest of our cares, the calm of our tempest.” But let me speak to every reader. Christian Ministers! You should be men of prayer. ‘“‘We will,” says the Apostles, “give ourselves continually to prayer, and the ministry of the word.” Should not we then abound in prayer? Christian Parents! We next address you. Pray for your children. ‘‘ Whenever,” says Bish- op Hopkins, “thou comest to the throne of grace, bring these thy dear pledges upon thy heart with thee. Earnestly implore of God that he would own them, and provide for them as his own chil- dren: that he would adopt them into the family of heaven, make them heirs of glory, and co- heirs with Jesus Christ: that he would give them a convenient portion of good things for this life, that they may serve him with the more cheerful- ness and alacrity ; and a large portion of spirit- ual blessings in heavenly things in Christ Jesus ; and at length bring them to the heavenly inherit- ance. And know assuredly that the prayers of parents are very effectual, and havea kind of authority in them to obtain what they sue for. This is the blessing which holy fathers in Scripture have bestowed on their children. ‘Thus Abra- ham asked, ‘“‘O that Ishmael might live before thee.» Thus Jacob prayed for and blessed his children and his grand-children. ‘Thus Job re- membered his children, and ‘‘ offered burnt offer-CONSTANT PRAYER. 63 ings according to the number of them all.” Bring them up, also, in the practice of prayer. ‘They cannot too early begin to seek their Saviour and to lisp his praise. No habit will be more profita- ble to them than that of daily prayer. ‘Teach your children this, and they will then rise up and call you blessed. Store their young minds with the Scriptures, furnish them with short portions for alloccasions. "This will arm them with invin- cible strength against their enemies. ‘hey are about to journey through a dangerous wilderness 5 teach them to pray, morning and evening, and it will direct their way, “like that pillar which guided Israel through the wilderness, as a cloud by day to shadow them, and asa fire by night to comfort them.” Prayer is a duty at all times and in all seasons of life. Are you in prosperity? Let prayer and praise sanctify all your enjoyments. Great is the snare of outward prosperity. How “ hardly shall they that are rich enter into the kingdom of heaven.” You have need to pray much, lest that which was designed as a talent for great usefulness, occasion your eternal ruin. Let nothing hinder you from giving regular and full time to devotion. ‘The days of health and strength should be given to God, ‘while the evil days come not nor the years draw nigh when thou shalt say, I have no pleasure in them.” Are you afflicted? 'That is the time for special prayer. “Call upon me in the day of trouble, and I will hear thee, and thou shalt clorify me.” In the absence of the sun, the mild and peaceful stint Stiniamind tts insliaheta niacin #08) 2117 99 be pie ptonsie au ginip Rel PIS64 CONSTANT PRAYER. radiance of the moon enlivens our path. Let de- votion spread a cheering light over your darker hours. “‘The Queen of night,” says Bowdler, ‘unveils its full beauty when the hours of joy and lustre have passed away, pouring as it were, a holy light through the damps and darkness of adversity.” Thus will constant prayer cheer the darkest season of affliction. Are you young? Let that rapid torrent of use- fulstrength and vivacity, which, if left to itself, would only be wasted and dashed against rocks, from precipice to precipice, be turned into a pro- fitable course. IJ.et this stream be brought into the channel of devotion, and it will move the ma- chine of the Christian life, and communicate in- numerable blessings to man. ‘‘ Those that seek me early shall find me.”? Nothing is more pleas- ing, nothing more profitable, than early devotion. Slight nothim in your strength, who will be the only protector of your weakness. Are you in middle life? In the midst of this world’s engagements, how are you encompassed as in amaze of temptation! Let prayer be the se- cret thread which will lead you out of this laby- rinth. How are you surrounded with duties of the first importance! What ahappy influence, then, would devotion have in making you a general blessing to your family, your neighborhood, and your country! Like the regulator in the watch, though unseen outwardly, it would keep the spring of your actions in order; it would make all your movements certain and useful. Give the strength of your years to God, and you will leave ‘‘a good name better that precious oint-ON THE LORD’S PRAYER. 65 ment.” Remember, “the prayer of faith,” as Bishop Porteus says, “moves the hands of him that moveth all things.” Are you in declining years? and will you not hold converse with Him whom you are soon to meet and see face to face? Why should you enter the eternal world a stranger to the great King who rules there, when you have an opportunity of be- ing adopted into his family, enjoying his presence here, and sharing the splendors of his crown and of his glories hereafter. ‘ What,” says one, “ can be more truly desirable than to attain to a measure of that light and peace, which in their full measure, belong to a higher condition ? and what more ex- cellent than that occupation which connects the service with the enjoyment of God, the duties of this life with the glories of the better?” To every class of my readers I would say, PRAY WITHOUT CEASING. BRIEF OBSERVATIONS ON THE LORD’S PRAYER. The Prayer which our Lord gave to his disciples is notonly a perfect form of prayer, but alsoan admirable pattern and guide. It is in one place introduced to our notice, thus, ‘‘ When ye pray, say,’ and in another, ‘‘ After this manner pray ye.” Its method is simple and clear. It consists of three parts: I. An Introduction, expressing the goodness and great- ness of Him to whom we speak. <¢ Our Father, which art in heaven.”’ Il. Six Petitions, three of which have a more immediate respect to the glory of God. 1. ‘* Hallowed be thy name. 2. Thy kingdom come. 3. Thy will be done on earth as it is in heaven.”’ And the three remaining, more immediately respect our own personal wants; temporal and spiritual. UC EERSTE ee66 ON THE LORD’S PRAYER. J. ** Give us this day our daily bread. 2. And forgive us our trespasses, as we forgive them that trespass against us. 3. And lead us not into temptation, but deliver us from evil.” The four first of these petitions, are for the obtaining of good, and the two last for the averting of evil. Il. A Conclusion, not only acknowledging the perfections of God, but most powerfully pleading them as a reason why our prayers should be heard. ‘«—_W hy should I look like one cast out of thy sight, or that be- longs to the family of Satan? Are not the bowels of a father with thee, and tender compassions? Why should one of thy poor, weak and helpless children be neglected, or forgotten? Art thou not my God, in covenant, and the God and Father of my Lord Jesus Christ, by whom that covenant is ratified? Under that relation I would plead with thee for all necessary mercies.” 4. The various and particular promises of the covenant of grace, are another rank of arguments touse in prayer. “ Enlighten me, O Lord, and pardon me, and sanctify my soul ; and bestow grace and glory upon me, according to that word of thy promise on which thou hast caused me to hope. Remember thy word is past m heaven ; it is recorded among the articles of thy sweet coy- enant, that I must receive light, and love, and strength, and joy, and happiness ; and art thou not a faithful God to fulfil every one of those promises? What if heaven and earth must pass away? Yet thy covenant stands upon two immu- table pillars, thy promise and thine oath; and now I have fled for refuge to lay hold on this hope, let me have strong consolation. Remem- ber the covenant made with thy Son in the days of eternity ; and let the mercies there promised to all his seed, be bestowed upon me, according to my various wants.” This calling to remem- prance the covenant of God, hath been often ofPLEADING. 93 great efficacy and prevalence in the prayers of the ancient saints. 5. The name and honor of God in the world, is another powerful argument. ‘ What wilt thou do for thy great name, if Israel should be cut off, or perish?” Joshua vii. 9. “If thy saints go down to the grave in multitudes, who shall praise thee in the land of the living? The dead cannot celebrate thee, nor make mention of thy name and honors, as I do this day.” ‘This was the pleading of Hezckiah, Isaiah xxxviil. 18. And David uses the same language, Psalm vi. 5. For thy name’s sake, was a mighty argument in all the ancient times of the church. 6. Former experiences of ourselves and others, are another set of arguments to make use of in prayer. Our Lord Jesus Christ in that propheti- cal Psalm, Ps. xxii. 5, is represented as using this argument ; ‘‘ Our fathers cried unto thee, O Lord, and were delivered; they trusted in thee, and they were not confounded: let me be a partaker of the same favor whilst I cry unto thee, and make thee my trust: Thouhast never saidto the seed of Jacob, Seek ye my face in vain ; and let it not be said that thy poor servant has now sought thy face and has not found thee. Often have I received mercy in a way of return to prayer: often hath my soul drawn near unto thee, and been comforted in the midst of sorrows: oi- ten have [ taken out fresh supplies of grace, ac- cording to my need, from the treasures of thy grace, that are in Christ: and shall the door of these treasures be shut against me now? Shall I receive no more fayors from the hand of my God, A ee ee94 PLEADING. that has heretofore dealt them so plentifully to me? Now, how improper soever this sort of argument may seem, to be used in courts of prin- ces, or to-entreat the favor of great men, yet God loves to hear his own people make use of it; for though men are quickly weary of multiplying their bounties, yet the more we receive from God, if we humbly acknowledge it to him, the more we are like to receive still. 7. The most powerful and most prevailing ar- gument is, The name and mediation of our Lord Jesus Christ. And though there be some hints or shadows of the use of it in the old Testament, yet it was never taught us in a plain and express manner, till a little before our Saviour left this world: John xvi. 23, 24. ‘Hitherto ye have as- ked nothing in my name; ask, and ye shall re- ceive, that your joy may be full. Whatsoever ye shall ask the Father in my name, he will give it you.”—This seems to be reserved for the pe- culiar pleasure and power of the duty of prayer under the gospel. We are taught to make men- tion of the name of Jesus, the only begotten and eternal Son of God, as a method to receive our biggest requests and fullest salvation. And in such language as this we should address the Fath- er: “Lord, let my sins be forgiven, for the sake of that love which thou bearest to thine own Son ; for the sake of that love which thy Son beareth to thee ; for the sake of his humble state, when he took flesh upon him, that he might look lke a sinner, and be made a sacrifice, though himself was free from sin; for the sake of his perfect and painful obedience, which has given complete hon-PLEADING. 95 or to thy law; for the sake of the curse which he bore, and the death which he suffered, which hath glorified thine authority, and honored justice more than it was possible for my sins to have af- fronted it. Kemember his dying groans ; remem- ber his agonies when the hour of darkness was upon him; and let not the powers of darkness prevail over me. Remember the day when thou stoodest afar from thine own Son, and he cried out as oneforsakenof God, and let me have thine everlasting presence with me; let me never be forsaken, since thy Son hath borne that punish- ment.” Again; we may plead with God, the in- tercession of Jesus, our High Priest above: ‘* Fath- er, we would willingly ask thee for nothing, but what thy Son already asks thee for: we would willingly ask for nothing at thy hands, but what thine own Son requests beforehand for us: Look upon the Lamb, as he had been slain, in the midst of the throne: Look upon his pure and perfect righteousness, and that blood with which our High Priest is entered into the highest heavens, andin which forever he appears before thee to make intercession; and let every blessing be be- stowed upon me, which that blood did purchase, and which that great, infinite Petitioner pleads for at thy right hand. What canst thou deny thine own Son? For he hath told us, that thou hearest him always. For the sake of that Son of thy love deny us not.” Thus have I finished this fifth part of prayer, which consists in pleading with God. CS SEE PONSTEL reer spenieblssiied ibd hie pnd Per ent eePROFESSION. SECTION VI. OF PROFESSION, OR SELF-DEDICATION. Tur sixth part of prayer consists in Profession, or Self-Dedication. This is very seldom mentioned by writers as a part of prayer; but to me it appears so very ne- cessary in its nature, and so distinct from all the rest, that it ought to be treated of separately, as well as any other part ;—and may be divided in- to these four heads. 1. A profession of our relation to God.—And itis worth while, sometimes for a saint to draw near unto God, and to tell him that he is the Lord’s: That he belongs to his family: ‘That he is one of his household: —That he stands among the num- ber of his children: That his name is written in his covenant. And there is agreat deal of spir- itual delight, and soul satisfaction arising from such appeals to God, concerning our relation to him. 2. A profession of our former transactions with God. ‘Lord, we have given ourselves up unto thee, and chosen thee for our eternal portion and our highest good: We have seen the insuffi- ciency of creatures to make us happy, and we have betaken ourselves to a higher hope; we have beheld Christ Jesus the Saviour in his per- fect righteousness, and in his all-sufficient grace : we have put our trust in him, and we have made our covenant with the Father, by the sacrifice of the Son: we have often drawn near to thee im thine ordinances; we have ratified and confirmedPROFESSION. 97 theholy covenant at thy table, as well as been devoted to thee by the initial ordinance of bap- tism ; we have given up our names to God in his house ; and we have as it were, subscribed with our hands to be the Lord’s. 3. A present surrender of ourselves to God, and a profession of the present exercise of our several affections and graces towards him.—And this is sweet language in prayer, when the soul is inaright frame. ‘‘ Lord, f confirm all my for- mer dedications of myself to thee: and be all my covenantings forever ratified. Or, if I did nev- er yet sincerely give myself up to the Lord, I do it now with the greatest solemnity, and from the bottom of my heart: I commit my guilty soul in- to the hands of Jesus my Redeemer, that he may sprinkle it with his atoning blood, that he may clothe it with his justifying righteousness, and make me (a vilesinner) accepted in the presence of a just and holy God. I appear, O Father, in the presence of thy justice and holiness, clothed in the garments of thine own Son, and I trust thou beholdest not iniquity in me to punish it. I give my soul that has much corruption in it by nature, and much of the remaining power of sin, into the hands of my Almighty Saviour, that by his grace he may form all my powers anew ; that he may subdue every irregular appetite, and root out every disorderly passion ; that he may frame me after his own image, fillme with his own grace, and fit me for hisown glory. I hope in thee, my God, for thou art my refuge, my strength, and my salvation ; Ilove thee above all things; and I know I love thee. Whom have I in heaven but ee ee eee ene98 PROFESSION. thee? And there is none upon earth that I desire in comparison with thee: I desire thee with my strongest affections, and I delight in thee above all delights : My soul stands in awe and fears be- fore thee ; and I rejoice to love such a God, who isalmighty, and the object of my highest rever- ence.” 4. A profession of our humble and holy reso- lutions to be the Lord’s forever. This is what is cenerally called avow. Now, though I cannot encourage Christians to bind themselves, in pat- ticular instances, by frequently repeated vows, and especially in things that are in themselves in- different, which oftentimes proves a dangerous snare to souls; yet we can never be too frequent, or too solemn in the general surrender of our souls to God, and binding our souls by a vow to be the Lord’s forever: To love him above all things: to fear him, to hope in him, to walk in his ways, in a course of holy obedience, and to wait for his mercy unto eternal life. For such a vow as this is, is included in the nature of both the or- dinances of the gospel, Baptism and the Lord’s Supper. Such a vow as this is, is comprehended almost in every act of worship, and especially in solemn addresses to God by prayer. I might add In the last place, That, together with this profes- sion or self-dedication to God, it is necessary we should renounce every thing that is. inconsistent herewith ; and that under each of the four prece- ding heads: “ As Iam thine, O Lord, and I be- long not to this world, I have given myself to thee, and I have given myself away from sin and from the creature: I have renounced the worldPROFESSION. 99 as my portion, and chosen the Father. I have renounced all other saviours, and all my own du- ties and righteousnesses as the foundation of my interest in the favor of God, and chosen Christ Jesus as my only way to the Father. I have re- nounced my own strength as the ground of my hope; for my understanding is dark, my will is impotent, and my best affections are insufficient to carry me onwards to heaven: I now again re- nounce dependence upon all of them, that I may receive greater light, and strength, and love from God. Iam dead to the law, I am mortified to sin, I am crucified to the world, and all by the cross of Jesus my Saviour. I bid Satan get him be- hind me; I renounce him and his works: I will neither fear him nor love him, nor lay a confede- racy with the men of this world; for I love my God; for I fear my God; in my God is my eter- nalhelp and hope; I will say, what have I to do any more with idols? AndI will banish the ob- jects of temptation from my sight. ‘Thus | aban- don every thing that would divide me from God, to whom I have made a surrender of myself.— And shouldst thou see fit to scourge and correct me, O my God, I submit to thine hand ; shouldst thou deny me the particular requests | have pre- sented to thee, I leave myself in thy hands, trust- ing thou wilt choose the better forme. And be- cause [know my own frailty of heart, and the inconstancy of my will, I humbly put all these my vows and solemn engagements into the hands of my Lord Jesus, to fulfilthem in me, and by me, through all the days of infirmity, and this dangerous state of trial.”THANKSGIVING. SECTION VIL. OF THANKSGIVING. Tue seventh part of prayer consists in Thanksgtv~ ing. 'To give thanks is to acknowledge the boun- ty of that hand whence we receive our blessings, and to ascribe honor and praise to the power, the wisdom and the goodness of God upon that ac- And this is part of that tribute which God our King expects at our hands, for all the fa- vors we receive from him. It very ill becomes a creature to partake of benefits from his God, and then to forget his heavenly benefactor, and grow regardless of that bounty from whence his com- forts flow. ‘The matter of our thanksgivings may be arranged under these two heads ; we must give thanks for those benefits for which we have prayed, and for those which God hath conferred upon us without praying for. 1. Those benefits which God hath bestowed on us without asking, are proper to be mentioned in the first place ; for they are the effects of his rich and preventing mercy ; and how many are the blessings of his goodness which he has prevented us! ‘“‘ We praise thee, O Lord, for thine original designs of love to fallen man; that thou shouldst make a distinction between us and the angels that sinned; What is man, that thou art thoughtful about his salvation; and sufferest the angels to perish forever, without remedy: that thou shouldst choose a certain number of the race of Adam, and give them into the hands of Christ before all the worlds,and make a covenant of grace with them count.THANKSGIVING. 101 in Christ Jesus, that their happiness might be secur- ed: that thou shouldst reveal this mercy in va- rious types and promises to our fathers, by the prophets, and that in thine own appointed time thou shouldst send thy Son to take our nature upon him, and to redeem us by his death? We give glory to thy justice, andto thy grace for this work of terrorand compassion, this work of reconciling sinners to thyself, by the punishment of thy Son: we praise thee for the gospel which thou hast published to the world—the gospel of pardon and peace: and that thou hast confirmed it by such abundant testimonies, to raise and es- tablish our faith. We give glory to that power of thine which has guarded thy gospel in all ages ; and through ten thousand oppositions of Satan, hath delivered it down safe to our age, and pro- claimed the glad tidings of peacein our nation. We bless thee that thou hast built habitations for thyself amongst us, and that we should be born in sucha land of light as this is: it is a distinguish- ing favor of thine, that among the works of thy creation, we should be placed in the rank of ra- tional beings ; but it is more distinguishing good- ness, that we should be born of religious parents, under the general promises of grace. We give thanks unto thy goodness for our preservation from many dangers, which we could never foresee, and which we could not ask thee to prevent. How infinitely are we indebted to thee, O Lord, that thou hast not cut us off in a state of nature andsin, and that our portion is not at this time amongst the children of eternal wrath! ‘That our education should be under religious care, and that oSHC RET SNS eRe aCe eed — ed waar . 102 THANKSGIVING. we should have so many conveniences and com- forts of life conferred upon us, as well as the means of grace brought near to us ; and all this before we began to know thee or sought any of the mercies of this life, or of the other, at thine hands!”’ 2. We must give thanks for the benefits we have received as an answer to prayer.—W hatsoev- er blessings we have sought at the hands of God, demand our acknowlegments to his goodness, when we become receivers. And here there is no need to enlarge in particulars ; for we may look back upon the fourth part of prayer which consists in petition; and there read the matter of our thankfulness. ‘There we learn to give glory to God for our deliverance from evils, temporal and spiritual, and our hopes of deliverance from the evils that are eternal ; for the communication of good for soul and body, and our comfortable expectation of the eternal happiness of both; for mercies bestowed upon churches, on nations, on our governors, on our relatives and friends, as well as ourselves. Andwe should rejoice in our praises, and say to the Lord, ‘‘ Verily thou arta God that hearest prayer, and thou hast not des- pised the cry of those that sought thee ; we our- selves are witnesses, that thou dost not bid thy people seek thy face in vain.” All these our thanksgivings may be yet further heightened in prayer, by the consideration of the multitude of the mercies that we have received, of their greatness, and of their-continuance: By the mention of the glory and self-sufficiency of God the giver, that he is happy in himself, andBLESSING. 103 stands in no need of us ; and yet he condescends to confer perpetual benefits upon us; that he is Sovereign and might dispose of his favors to thousands, and leave us out of the number of his favorites: That we are as vile and unworthy as others, and that our God beholds all our unwor- thiness, all our guilt, our repeated provocations, and his past mercies abused, and yet he contin- ues to have mercy upun us, and waits to be gra- cious. SECTION VIII. OF BLESSING. Tne eighth part of prayer consists in Blessing of God; which has a distinct sense from praise or adoration, and is distinguished also from thanks- giving. In Psalm cxlv. 10, it is said, “ oe thy works praise thee, and thy saints bless thee ; Oe. Even the inanimate creation which are the wees of God, manifest his attributes and praises; but his saints do something more ; they bless his name: which part of w orship consists in these two things: 1. In mentioning the several attributes and glories of God with inward joy, satisfaction and pleasure. ‘‘ We delight O Lord to see thy name honored in the world, and we rejoice in thy real excellencies; we take pleasure to see thee exalted above all; we triumph in the several perfections of thy nature, and we give thanks at the remembrance of thine holiness.” ‘Thus we rejoice and bless the Lord for what is in himself, as well as for what he has done for us: Cee ee Oe as eee ee ~104 CONCLUSION. And this is the most divine and unselfish act of worship. 2. Wishing the glories of God may forever continue, and rejoicing at the assurance of it. ‘¢ May the name of God be forever blest! May the kingdom, and the power, and the glory be forever ascribed to him ! May all the generations call him honorable, and make his name glorious in the earth. ‘To thee, O Father, Son and Holy Spirit, belong everlasting power and honor.” SECTION IX. AMEN, OR THE CONCLUSION. We are taught in several places of Scripture, to conclude our prayers with Amen ; which is a He- brew word, that signifies Truth, or Faithfulness, Certainly, Surely, Se. and it implies in it these four things. 1. A belief of all that we have said concerning God and ourselves ; of all our ascriptions of hon- or to God, in the mention of his name, and attri- butes and work ; and a sensible inward persua- sion of our own unworthiness, our wants and our sorrows, which we have before expressed. 2. Awishing and desiring to obtain all that we have prayed for, longing after it, and looking for it. ‘* Lord, let it be thus as we have said,” is the language of this little word, Amen, in the end of our prayers. 38. Aconfirmation of all our professions, prom- ises and engagements to God. It is used as the form of the oath of God in some places in Scrip- ture :—*‘ Verily, or surely, in blessing I will blessGIFT OF PRAYER. 105 thee ;” Heb. vi. 14. And it is, as it were, a so- Jemn oathon our lips, binding ourselves to the Lord, according to the professions that we have made in the foregoing part of worship. 4. Itimplies also the hope and sure expectation of the acceptance of our persons, and audience of our prayers. Forwhile we thus confirm the de- dication of ourselves to God, we also humbly lay claim to his accomplishment of the promises of his covenant, and expect and wait that he will fulfil all our petitions, so far as they are agreeable to our truest interest, and the designs of his own glory. CHAPTER II. OF THE GIFT OF PRAYER. Havine already spoken of the nature of prayer, and distinguished it into its several parts, I pro- ceed to give some account of the gift or ability to pray. This holy skill of speaking to Godin prayer, hath been usually called a gift: and upon this ac- count, it hath been represented by the weakness and folly of some persons, likethe gift of mira- cles, or prophecy, which are entirely the effects of divine inspiration ; wholly out of our reach, and unattainable by our utmost endeavors. ‘The malice of others hath hereupon taken occasion to reproach all pretences to it as vain fancies, and wild enthusiasm. But I shall attempt to give so rational account of it in the following sections, and lay down such plain directions how to at-106 GIFT OF PRAYER. tain it, with the assistance of the Holy Spirit, and his blessing on our own diligence and labor, that I hope those prejudices may be taken off, and the unjust reproach be wiped away forever. SECTION I. WHAT THE GIFT OF PRAYER IS. Tue Gift of Prayer may be thus described: It is an ability to suit our thoughts to all the various parts and designs of this duty, and read- iness to express those thoughts before God in the fittest manner, to profit our own souls, and the souls of others that join with us. It is called a gift, because it was bestowed on the Apostles and primitive Christians, in an immediate and extraordinary manner, by the Spirit of God; and partly because there is the ordinary assistance of the Spirit of God required, even to the attain- ment of this holy skill, or ability to pray. In the first propagation of the gospel, it pleased the Spirit of God to bestow various powers and abilities on believers; and these were called the gifis of the Sporitt. 4 Cor. xii. 4,°8,9. Such were the gifts of preaching, of exhortation, of psalmody, z. e. of making and singing of psalms, of healing the sick, of speaking several tongues, &c. Now, though these were given to men at once, inan extraordinary way then, and the hab- its wrought in them, by immediate Divine power, made them capable of exerting several acts prop- er thereto, on just occasions; yet these powers or abilities of speaking several tongues, of psalm-FORMS OF PRAYER, 107 ody, of preaching and healing, are now to be ob- tained by human diligence, with due dependence on the concuring blessing of God. And thesame must be said concerning the gift or faculty of prayer. As the art of medicine or healing is founded on the knowledge of natural principles, and made up of several rules drawn from the nature of things, from reason and observation ; so the art of preaching is learned and attained by the knowledge of divine principles, and the use of rules and directions for explaining and applying divine truths: and so the holy skill of prayer is built on a knowledge of God and ourselves, and may be taught in as rational method, by proper directions and rules. But because, ina special manner, we expect the aids of the Holy Spirit, in things so serious and sacred, therefore the facul- ties of preaching and praying are called the Gifts of the Spirit, even to this day ; whereas, that word is not now-a-days applied to the art of medicine or skill] in the languages. SECTION Ii. OF FORMS OF PRAYER, OR FREE OR CONCEIVED PRAYER, AND PRAYING EXTEMPORE. Tue gift of Prayer is one of the noblest and most useful in the Christian life, and therefore to be sought with earnest desire and diligence ; and in order to obtain it, we must avoid these two extremes. a ae ee ee eee108 FORMS OF PRAYER. I. A confining ourselves entirely to precompo- sed forms of prayer. II. An entire dependence on sudden motions and suggestions of thought. I. The first extreme to be avoided is, a confin- ing ourselves to set precomposed forms of prayer. I grant it lawful and prudent for weaker Chris- tians to use a form in prayer, rather than not per- form that duty at all. Christ himself seems to have indulged it to his disciples, in their infant state of Christianity. [Luke xi.1, 2, &c.] I grant also, that sometimes the most improved saints may find their-own wants aud desires, and the frames of their own hearts so happily expres- sed in the words of other men, that they cannot find better ; and may, therefore, in a very pious manner use the same, especially when they labor under a present deadness of spirit, and great in- disposition for the duty. It is also evident, that many assistances may be borrowed by younger and elder Christians, from forms of prayer well composed, without the use of the whole form as a prayer. And if Imay have leave to speak the language of ajudicious author, who wrote more than forty years ago, I would say, with him, ‘that forms may be useful, and in some cases ne- cessary: for, 1. “Some, even among Christians and pro- fessors, are so rude and ignorant, (though it may be spoken to their shame,) that they cannot tol- erably express their desires in prayer:—and must such utterly neglect the duty? Is it not better, during their gross ignorance, to use the help ofFORMS OF PRAYER. 109 other gifts and composures, than not to pray at ll? Or to utter that which is senseless and impi- i speak it not to excuse their ignorance, or uld be encouraged to rest satisfied 1 oe ne present necessity. Dut ror Tt ‘Some again, though they can doit pri- ly, and so far as may suffice in their secret ddresses to God; yet, when they are to pray before others, want either dexterity or fitness of expression, readiness of utterance, or confidence to use those abilities they have, whom yet I will not excuse from a sinful bashfulness. 3. “It is possible that some bodily distemper or sudden distraction, may befall such as are oth- erwise able, which may becloud their minds, weak- en their memories, and dull their parts, that they may be unfit to express themselves in extempo- rary conceptions. ‘This may happen in cases of melancholy, cold, palsies, or the like distem- pers. ““T conclude then, that in the cases aforesaid, or the like, a form may be profitable and helpful. Nor is it a tying up of the Spirit, but if consci- entiously used, may be both attended with the Spirit’s assistance, and find acceptance with God. Yet it will not hence follow, that any should sat- isfy themselves in such stated and stinted forms : Much less, that those who have praying abilities, should be enforced by others to rest in them. If ignorance, bashfulness, defect of memory, or oth- er distempers, may render it excusable and neces- sary tosome, iSit fit that all should rest in their measure? Where then will be that coveting earn- estly the best gifts? or why should those that 10 con Tee ae eer ene ene 12 pantDene ee eaeesieteeeaemmmmeinead ene manner ea Ramee 110 FORMS OF PRAYER. are excellently gifted that way, be hindered from the use and exercise of that gift, because others want it?” Thus far this worthy writer. Now though the use of forms in such cases be not unlawful, yet a perpetual confinement to them will be attended with such inconveniences as these: 1. It much hinders the free exercise of our own thoughts and desires, which is the chief work and business of prayer, viz. to express OUT desires to God: and whereas our thoughts and affections should direct our words, a set form of words di- rects our thoughts and affections ; and while we bind ourselves to those words only, we damp our inward devotion, and prevent the holy fire from kindling within us; we discourage our active powers and passions from running out on divine subjects, and check the breathings of our souls heaven-ward. ‘The wise man tells us us, Prov. xiv. 10, “The heart knows its own bitterness, and a stranger intermeddles not with its joy.” There are secret joys and unknown bitterness, which the holy soullongs to spread before God, and for which it cannot find any exact and cor- respondent expressions in the best of prayer books: Now must such a Christian suppress all those thoughts, and forbid himself all that sweet conversation with his God, because it is not writ- ten down in the appointed form? 9. The thoughts and affections of the heart that are truly pious and sincere, are wrought in us by the Spirit of God; andif we deny them ut- terance, because they are not found in prayer books, we run the danger of resisting the HolyFORMS OF PRAYER. 11] Ghost, quenching the Holy Spirit, and fighting against the kind designs of God towards us, which we are so expressly cautioned against, [ i Thess. v. 19.] and which an humble Christian trembles to think of. 3. A confinement to form cramps and impris- ons those powers that God hath given us for im- provement and use ; it silences our natural abili- ties, and forbids them to act; and it puts a bar upon our spiritual faculties, and prevents their srowth. 'T'o satisfy ourselves with mere forms, to confine ourselves wholly to them, and neglect to stir up and improve our own gifts, is one kind of spimtual sloth, and highly to be disapproved. It is hiding atalent in the earth, which God has given us on purpose to carry ona trade with heay- en. Itis an abuse of our knowledge of divine things, to neglect the use of it in our converse with God. It is as if a man that had once used crutches to support him when he was feeble, would always use them ; or because he has some- times found his own thoughts happily expressed in conversation with another person, therefore he will assent to what the other person shall always speak, and never speak his own thoughts him- self. 4. It leadsus into the danger of hypocrisy, and mere lip-service. Sometimes we shall be tempted to express those things which are not the very thoughts of our own souls, and so use words that are not suited to our present wants, or sor- rows, or requests; because those words are put together and made ready before-band. 5. ‘The confinement of ourselves to a form, a et —112 FORMS OF PRAYER. though it is not always attended with formality and indifference, yet it is very apt to make our spirits cold and flat, formal and indifferent in our devotion. ‘The frequent repetition of the same words doth not always awaken the same affections in our hearts, which perhaps they were well suit- ed to do, when we first heard, or made use of them. Whenwe continually tread one constant road of sentences, or track of expressions, they become like an old beaten path in which we dai- ly travel, and we are ready to walk on without particular notice of the several paths of the way ; so in our daily repetition of a form, we neglect due attention to the full sense of the words. But there is something more suited to awaken the at- tention of the mind in a conceived prayer: when a Christian is making his own way toward God, according to the present inclination of his soul, and urgency of his present wants; and to use the words of a writer lately cited, ‘“‘ While we are clothing the sense of our hearts in fit expressions, and, as it were, diging the matter of our prayers out of our own feelings and experiences, it must needs keep the heart closer at work.” 6. The duty of prayer is very useful to dis- cover to us the frame of our own spirits; but a constant use of forms will much hinder our knowledge of ourselves, and prevent our ac- quaintance with our own hearts; which is one great spring of maintaining inward religion in the power of it. Daily observation of our own spirits, would teach us what our wants are, and how to frame our prayers before God ; but if we tie ourselves down to the same words always,FORMS OF PRAYER. 118 our own observation of our hearts will be of lit- tle use, since we must speak the same expressions let our hearts be how they will. As therefore an inward search of our souls, and intimate acquain- tance with ourselves, is a mean to obtain the gift of prayer; so the exercise of the gift of prayer will promote this self-acquaintance ; which is dis- couraged and hindered by the restraint of forms. In the last place, I mention the most usual, most evident and convincing argument against perpet- ual confinement of ourselves toa form; and that is, because it renders our converse with God very imperfect ; for it is not possible that forms of prayer should be composed, that are perfectly | suited to all our frames of spirit, and fitted to all our occasions in the things of this life, and the life to come. Our circumstances are always al- tering in this frailand mutable state. We have new sins to be confessed, new temptations and sorrows to be represented, new wants to be sup- plied. Every change of Providence in the af- fairs of a nation, a family or a person, requires suitable petitions and acknowledgments. And all these can never be well provided for in any pre- scribed composition. Iconfess all our concerns of soul and body, may be included in some large and general words of a form, which is no more suited to one time, or place, or condition, than to another: but generals are cold and do not affect us, nor affect persons that join with us, and whose case, he that speaks in prayer should represent before God. It is much sweeter to our own soul, and to our fellow worshippers, to have our fears and doubts, and complaints, and temptations, 10*———————aanneeee ate co Saeed apse 114 FORMS OF PYAYER. and sorrows, represented in most exact and par- ticular expressions, in such language as the soul itself feels, when the words are spoken. Now, though we should often meet with prayers pre- composed that are fitted to express our present case ; yet the gift of prayer is as much bette than any form, asa general skill in the work of preaching is to be preferred to any precomposed sermons; asa perfect knowledge ia the art of physic is better than any number of receipts ; Or, as areceipt to make medicine is preferable to one single medicine already made. But he that binds himself always to read printed sermons, will not arrive at the art of preaching: and that man who deals only in receipts, shall never become a skil- ful physician ; nor can the gift of prayer be at- tained by everlasting confinement to forms. Perhaps it may make stronger impressions on some persons, and go farther towards the cure of their confinement to forms, and their prejudices against the gift of prayer, to hear what a bishop of the church of England has said on this mat- ter. ‘¢In the use of such prescript forms, to which a man hath been accustomed, he ought to be nar- rowly watchful over his own heart, for fear of that lip-service and formality, which in such cases we are more especially exposed unto. For any one so to sit down and satisfy himself with his prayer book, or some prescript form, and to go no farther, were still to remain in his infancy, and not to grow up in his new creature. This would be as if a man, who had once need of crutches, should alwaysafterwards make use ofFORMS OF PRAYER. 115 them; and so necessitate himself to a continual impotency.—Prayer, by book, iscommonly of it- self something flat and dead, floating, for the most part, too much in generalities ; and not par- ticular enough for each several occasion. ‘There is not that life and vigorin it, to engage the affec- tions, as when it proceeds immediately from the soul itself, and is the natural expression of those particulars, whereof we are most sensible.—It is not easy to express what a vast difference a man may find in respect of inward comfort and satis- faction, betwixt those private prayers that are thus conceived from the affections, and those pre- scribed forms, which we say by rote, or read out of books.”—Bishop Wilkins, in his Gift of Prayer. II. Another extreme to be avoided by all that would obtain the gift of prayer is, A neglect of preparation for prayer, and an entire dependence on sudden notions and suggestions ; as though we were to expect the perpetual impression of the Holy Spirit upon our minds, as the apostles and inspired saints ; as though we had reason to hope for his continual impulses, both in the matter and manner, and words of prayer, without any fore- thought, or care, or premeditation of our own. It is true indeed, that when a man hath premedi- tated the matter of his prayer, and the method of it, ever so exactly, he ought not so to confine himself, as to neglect, or check any warm and pious desires that may arise in his heart in the midst of the duty. But this doth not hinder, but that it is lawful and proper, by all useful means, to endeavor in general, to learn the holy skill of ae116 PREMEDITATION. praying, and to prepare also by meditation, read- ing, or holy conversation, for the particular ex- ercises of this gift, and the performance of this duty. Some persons imagine, that if they use no form, they must always pray extempore, or without any premeditation ; and are ready to think all free or conceived prayer is extemporary : but these things ought to be distinguished. Conceived or Free Prayer is, when we have not the words of our prayer formed beforehand, to direct our thoughts, but we conceive the matter, or substance of our addresses to God, first in our minds, and then put those conceptions into such words and expressions, as we think most proper. And this may be done by some work of medita- tion, before we begin to speak in prayer ; partly with regard to the thoughts, and partly the ex- pressions too. Extemporary Prayer is, when we, without any reflection, or meditation beforehand, address our- selves to God, and speak the thoughts of our hearts as fast as we conceive them. Now this is most properly done in that which is called ejacu- latory prayer, when we lift up our souls to God in short breathings of request or thanksgiving, in the midst of any common affairs of life.—But there may be also some other occasions for it, viz. 1. I grant that in secret prayer, there is not the same degree of premeditation necessary as in public: for there, a person takes a greater liberty to express his thoughts, and the desires of his soul, just as they arise within him ; which may be very significant to awaken and maintain hisPREMEDITATION, 117 own affections in that duty, though perhaps they would be very improper and disagreeable in public. 2. I grant also, that persons of better natural parts, of lively temper, or ready expression, of great heavenly mindedness, or such as have been long exercised and experienced in this work, are not bound to premeditate all the materials and method of their prayer in daily worship in a fam- ily: nor are ministers, whose graces and talents have been well improved, obliged to think over all the substance of every public address to God beforehand. A short recollection of thought may supply such persons with matter for those con- stant returns of worship. Nor are Christians, who are possessed of such endowments, at any time bound to an equal degree of premeditation as others are. Bishop Wilkins very pertinently tells us, ‘* The proportion of gifts that a man hath received, is the measure of his work and duty in this case.” Yet, upon some great and solemn occasions, public and private, when sea- sons are set apart for prayer, a regular premedita- tion is very useful and advantageous to persons of the highest attainments. 3. I grant farther, that there may be several calls of Providence, which may demand such sud- den addresses to God, even from persons of less skill and experience: and they have then reason to hope for more especial assistance from the Spirit of God, while they obey the call of present and necessary duty. But I am ready to suspect that some persons, who are unskilled in praying, and yet cry out eee ae ae18 PREMEDITATION. against premeditation, do indulge a degree of spiritual sloth, that secretly prevails upon them while they profess to be afraid of any thing that comes near to a form. The arguments that may incline and encourage younger Christians to prepare thoughts for prayer beforehand, are these: Ist Argument. The common reason of man and light of nature teach us, that an affair of such so- lemnity and importance, which requires our utmost care to perform it well, cannot be done without some forethought. ‘The skill of a Christian, in the inward exercise of grace, is to be learned and improved by forethought and diligence ; and much more in the external performance of a re- ligious duty. Now, if the light of nature leads us to it, and scripture no where forbids, why should we not pursue the practice ? The words of scrip- ture seem to encourage such a premeditation, when it tells us, we should ‘‘ not be rash with our mouths, nor let our hearts be hasty to utter any thing before God.” HCEL. Vey: 94 Argument. ‘That the heart should be pre- pared for prayer, is certainly necessary. ‘The preparation of the heart, is frequently spoken of in the word of God. Now, the heart cannot be prepared for any act of worship, without some degree of premeditation. What is the use of reading the word of God just before prayer in our families? Why are we so often advised to recol- lect the sermons we hear, when we retire for prayer, but that by premeditation we may he better fitted with materials for this duty. 3d Argument. There can be no such thing asPREMEDITATION. 119 learning to pray in a regular way without it. The distinction of the nature of prayer into its several parts, adoration, confession, petition, is all use- less, if we must not think beforehand. The ex- cellent rules that ministers lay down to teach us to pray, are mere trifling, if we must not think beforehand. If we may not consider what our sins are, what our wants, and what our mercies, before we speak in prayer, there is no possibility of ever learning to perform this part of Christian worship, with any tolerable measure of decency or profit.—An utter aversion to thinking before- hand (whatever the pretences are) will be a most effectual bar against the attainment of the gift of prayer, in any considerable degree. 4th Argument. Due preparation for prayer, ts the way to serve God with our best. But for younger Christians, unskilled in this work, to rush always into the presence of God in solemn prayer, without due forethought, even when there is time allowed for it ; and to pour out words before God at all adventures, is no sign of that high reverence which they owe to so awful a majesty, before whom angels veil their faces, who is jeal- ous of his own worship, and abhors the sacrifice of fools. If we utterly neglect preparation, we shall be ready to fall into many inconveniences. Sometimes we shall be constrained to make long and indecent stops in prayer, not knowing what to say next. At other times we shall be in dan- ger of saying those things that are very little to the purpose, and of wandering far from our pro- posed subject and design; which can never he eee a{20 PREMEDITATION. acceptable to God. And sometimes, when the mind is not regularly furnished, the natural spir- its are put into a hurry, and we run into a con- fused, incoherent, and impertinent rhapsody of words, whereby both God may be dishonored, and our own edification and the edification of others, spoiled ; while the Spirit of God stands afar off from us for a season, it may be on pur- pose to reprove our negligence of a wise and holy care to learn to pray. Some such unhappy practices as these in the last age, have given great offence to the pious, and been a stumbling-block, and scandal to the profane. The wicked and profane world, have taken occasion from hence, to throw loads of re- proach on all conceived prayer, under the name of praying extempore, and have endeavored to render all prayer, without books and forms, as odious as possible under this name.—The more sober and pious part of the church of England, that usually worship God by hturgies, and pre- composed forms, have been too ready to give ear to these reproaches, and have, by this mean, been confirmed in their confinement to liturgies and prayer books ; they have been hardened hereby against attempting to seek the gift of prayer themselves, and been tempted to oppose and censure those that have attained it. No small share of this public scandal will be found at the door of those few bold, ignorant, and careless men, who have been guilty of such rash and thoughtless addresses to God under a pretence of praying by the Spirit. [n opposition to this practice of premeditation,PREMEDITATION. some pious and sincere Christian may say, “ I have now and then meditated many things, which | designed to speak in prayer, but when I came to pray, I have found my thoughts enlarged be- yond all my preparations, and carried away to dwell in prayer upon subjects and petitions of a very different kind ; and in a much more lively manner, to express my thoughts than I had be- fore conceived.” Now, I would persuade such a person to receive this divine assistance, not as an argument to neglect premeditation for the fu- ture, but as a reward of his diligence in prepar- ing his heart beforehand for this work. Another Christian will tell me, that sometimes, when he has thought over many materials for his prayer before, he has found a greater confusion in his mind, between his former preparations and his present suggestions, than if he had prayed in an extemporary way. In reply to this objection, I must confess that I have sometimes had the same unhappy experi- ence: but I impute it to one of these three de- fects: Either my premeditation was very slight and imperfect, as to the matter or method ; so that I had not arranged the materials of my prayer in any settled form and order in my memory, but left them almost as much at uncertainty as new thoughts that might occur to my mind in praying. And it is more troublesome sometimes to mend and finish what is very imperfect, than to make entirely new. Or, perhaps, my premeditation had been chiefly the work of my head, without so due a consultation iy FR Sn eee oe peeiinin eS ies122 PREMEDITATION. of the frame of my heart.—lI had prepared my head but not my heart for prayer 5 and then it was no wonder, that when the heart comes to be warmly engaged in praying, it runs far away from the mere premeditation of the head ; and sometimes, betwixt both, create a confusion in the mind. Or, it may be, my soul hath been out of frame and indisposed for prayer ; and then I would not lay the fault upon premeditation, which would have been as bad or worse without it. But where my preparation, both of head and heart, hath been carefully and wisely managed, I have had several experiences of the conveniency and usefulness of it, especially m my younger years, and upon some extraordinary and solemn occasions. After all, if some particular persons have con- scientiously, and with due diligence, attempted this way, and find they always pray more use- fully and more honorably, with more regularity and delight, by the mere preparation of the heart for this duty, without fixing the parts and method of the prayer in their memory beforehand, they must follow those methods of devotion them- selves, which they have found most effectual to attain the best ends ; but not forbid the use of premeditation to others, whom God hath owned and approved in that way. And let this be observed, that there are but a few Christians that attain so great a readiness and regularity in the gift of prayer, without learn- ing by premeditation ; far greater is the number of those, whose performances are very mean, for want of thinking beforehand.MATTER OF PRAYER. 125 Having thus endeavored to secure you from these two dangerous extremes, viz. @ perpetual confinement to forms on the one and, and a neg- lect of all premeditation on the other ; I proceed. In the gift of prayer, we are to consider these five things: The matter, the method, the expres- sion, the voice, and the gesture. Ishall treat of each of these at large. SECTION III. OF THE MATTER OF PRAYER. First, It is necessary to furnish ourselves with proper matter, that we may be able to hold much converse with God ; to entertain our souls, and others, agreeably and devoutly in worship ; to assist the exercises of our own graces, and others, by arich supply of divine thoughts and desires in prayer, that we may not be forced to make too long and indecent pauses, whilst we are perform- ing that duty ; nor break off abruptly, as soon as we have begun, for want of matter : nor pour out abundance of words to dress up narrow and scanty sense, for want of variety of devout thoughts. I shall, therefore, first, propose some rules in order to furnish ourselves with proper matter for prayer ; and then, lay down some directions con- cerning these materials of prayer, with which our souls are furnished. Rules to furnish us with matter, are these: Ist Rule. Labor after a large acquaintance with SNE a nee eee124 MATTER OF PRAYER. all thongs that belong to religion j—for there is nothing that relates to religion, but may properly make some patt of the matter of our prayer.— This is, therefore, the most general advice, and the most universal rule that can be given in this case ;—let us daily seek after a more extensive, and amore affecting knowledge of God, and of ourselves ; a great acquaintance with God in his nature, in his person, in his perfections, in his ‘works, and in his word, will supply us with abun- dant furniture for invocation, adoration and praise, for thanksgiving and blessing ; and will suggest to us many arguments in pleading with God for mercy. An intimate acquaintance with ourselves, and a lively sense of our own frames of spirit, our wants, our sorrows, and our joys, will also supply us with proper thoughts for con- fession, for petition, and for giving of thanks. We should acquaint ourselves, therefore, with the word of God in a great degree ; for it is there he reveals himself to us, and there he discovers us also to ourselves. Let the word of Christ dwell richly in you in all wisdom, that you may be furnished with petitions and praises. We should also be watchful observers of the dealings of God with us, in every ordinance, and in every providence, and know well the state of our own souls. We should observe the working of our hearts towards God, or towards the crea- ture, and call ourselves to account often, and often examine our temper and our life, both in our natural, our civil, and religious actions. For this purpose, as well as upon many other ac- counts, it will be of great advantage to keep byMATTER OF PRAYER. 125 us in writing, some of the most remarkable provi- dences of God, and instances of his anger, or mercy towards us, and some of our most remark- able carriages towards him, whether sins, or du- ties, or the exercises of grace. Such observations and remarks, in our daily walking with God, will be a growing treasury to furnish us for peti- tion and praise. This seems to be the meaning of those scriptures, where we read of “ watching unto prayer ; Eph. vi. 18, and 1 Pet. iv. 7.— This will make us always ready to say something to God in prayer, both concerning him and con- cerning ourselves. Let our judgments be con- stantly well stored, and our graces and our affec- tions be lively, and lead us to the duty ; and, for the most part, some proper matter will naturally arise and flow with ease and pleasure. 2d Rule. Let thenature of this duty of prayer, as divided into tts several parts, be impressed up- on your hearts, and dwell in your memories. Let us always remember that it contains in it these several parts of worship: namely, invocation, adoration, confession, petition, pleading, profes- sion, or self-resignation, thanksgiving and bless- ing ; which, that we may retain the better in our minds, may be summed up in these four lines: Call upon God, adore, confess, Petition, plead, and then declare You are the Lord’s; give thanks, and bless, And let Amen confirm the prayer. And by a recollection of these several parts of prayer, we may be assisted to go on, step by step, and to improve in the gift and performance of this part af wos ores eee ee re Gee126 MATTER OF PRAYER. It would tend also to improve the gift of prayer, if such persons, as have time and capacity, would set down all these parts of prayer, as Common places, and all the observable passages that occur in reading the Holy Scriptures, or other authors ; or such passages as we hear delivered in prayer, that are very affecting to our souls, should be written down and registered under those heads. This would preserve such thoughts and expres- sions in our memories, which have had a peculiar quickening influence upon Us. Bishop Walkins, in his Treatise of Prayer, has given us such col- lections of scripture; and Mr. Henry, in a late book, has furnished us with a great many more, judiciously arranged under their proper subjects. 34 Rule. Do not content yourselves merely with generals ; but if you would be furnished with larger supplies of matter, descend to par- ticulars in your confessions, petitions, and thanks- givings. Enter into a particular consideration of the attributes, the glories, the graces, and the relations of God. Express your sins, your wants and your sorrows, with a particular sense of the mournful circumstances that attend them ; it will enlarge your hearts with prayer and humiliation, if you confess the ageravations that increase the euilt of your sins, Viz. whether they have been committed against knowledge, against the warn- ings of conscience, &e. It will furnish you with large matter for thankfulness, if you run over the exalting and heightening circumstances of your mercies and comforts, viz. that they are ereat and spiritual, and eternal as well as tem- poral: that they were eranted before you sought them, or as soon as asked, &c. And let yourMATTER OF PRAYER. 127 petitions and your thanksgivings, in a special manner, be suited to the place and circumstances of yourselves, and those that you pray with, and those that you pray for. Our burdens, our cares, our wants, and sins, are many;so are our mercies, also, and our hopes; so are the attributes of our God, his promises and his graces: if we open our mouths wide, he will fill and satisfy us with good things, according to his word. If generals were sufficient for us, one very short form would make all others needless ; it would be enough to express ourselves in this manner to God: “* O Lord, thou art great and good, but we are vile sinners;—give us all the mercies we stand in need of, for time and for eternity, for the sake of Jesus Christ; and through him accept all our thanksgivings for whatsoever we have and hope for.—To the Father, Son, and Holy Spirit, be eternal glory. Amen.” This is a most general and comprehensive prayer, and includes in it every thing necessary : but there is no Christian can satisfy his soul to go from day to day to the mercy-seat,and say noth- ing else to God but this. A saint, in a right frame, loves to pour out his soul before God ina hundred particulars; and God expects to see his children sensibly affected with their own special wants, and his peculiar mercies, and to take no- tice of the lesser, as well as of the more consider- able circumstances of them. Let us not be strait- ened in ourselves then, for the hand of God and his heart are not straitened. Our Lord Jesus bids us ask ; and promises ‘‘ it shall be given.” Matt. vii. 7. The apostle Paul bids us, ‘‘in every th Sean e oaREmE nnn Rilinaenneneemnanenaanie 170 VOICE IN PRAYER. done with the sentence you spoke last, and wait in pain and long for the next expression, to ex- ercise their thoughts and carry on their devotion. This will make your worship appear heavy and dull. Yet I must needs say, that an error on this hand in prayer is to be preferred before an excess of speed and hurry, and its consequences are less hurtful to religion. In general, with regard to the two foregoing directions, Let the sense of each sentence be a rule to guide your voice, whether it must be high or low, swift or leisurely. Inthe invocation of God, in humble adoration, in confession of sin, in self- resignation, a slower and more modest voice is, for the most part, very becoming, as well as in every other part of prayer, where there is nothing very pathetical expressed. But in petitions, pleadings, and thanksgivings, and rejoicings in God, fervency and importunity, holy joy and triumph, will raise the voice some degrees higher ; and lively passions of the delightful kind will naturally draw out our lauguage with greater speed and spirit. Direction 4. Let proper accents be pul according as the sense requires. It would be endless to give particular rules how to place our accents : nature dictates this to every man, if he will but attend to the dictates of nature. Yet, in order to at- tain it in greater perfection, and to secure us from irregularity in this point, let us avoid these few things following: 1. Avoid a constant uniformity of voice ; that is, when every word and sentence are sp oken without any difference of sound ;—like a boy atVOICE IN PRAYER. 171 school, repeating all his lesson in one dull tone: which shows that he is not truly acquainted with the sense and value of the author. Now, though persons may be truly sincere and devout, who speak without any difference of accent, yet such a pronunciation will appear to others as careless and negligent, as though the person that speaks were unconcerned abott the great work in which he is engaged, and as though he had none of his affections moved, whereby his voice might be modulated into agreeable changes. 2, Avoid a vicious disposition of the accents, and false pronunciation. As for instance ; it is a victous pronunciation, when a person uses just the same set of accents, and repeats the same set of sounds and cadences in every sentence, though his sentences are ever so different as to the sense, as to the length, or as to the warmth of expression: as if a man should begin every sentence in prayer with a high voice, and end it in a low ; or begin each line with a hoarse and deep bass, and end it with a shrill aud sharp sound. This is as if a musician should have but one sort of tune, or one single set of notes, and repeat it over again in every line of a song ; which could never be graceful. Another instance of false pronunciation is, when strong accents are put upon little words and par- ticles, which bear no great force in the sentence. And some persons are so unhappy, that those lit- tle words, they and that, and of and by, shall have the biggest force of the voice bestowed upon them, whilst the phrases and expressions of chief signification are spoken with a cold and low voice.172 VOICE IN PRAYER. Another instance of false pronunciation is,when a calm, plain sentence, wherein there is nothing pathetical, is delivered with much force and vio- lence of speech ; or when the most pathetical and affectionate expressions are spoken with the utmost calmness and composure of voice, All which are very unnatural in themselves, and to be avoided by those that would speak properly, to the edification of such as worship with them. The last instance | shall mention of false pro- nunciation is, when we fall into a musical turn of voice, as though we were singing instead of praying. Some devout souls have been betrayed into such a self-pleasing tone, by the warmth of their spirits in secret worship : and having none to hear, and inform them how disagreeable it is to others, have indulged it even to an incurable habit. 3. Avoid a fond and cacessive humoring of every word and sentence to exirenves, as uf you were upon a stage in a theatre ; which fault, also, some serious persons have fallen into for want of caution. And it hath appeared so like affec- tation, that it hath given great ground for cen- sure. As for instance : If we should express every humble and mourn- ful sentence in a weeping tone, and with our voice personate a person that is actually crying ; that is, what our adversaries have exposed by the name of canting and whining ; and have thrown it upon.a whole party for the sake of the impru- dence of a few. Another instance of this excessive affectation is, when we express every pleasurable sentence in our prayers, every promise of comfort, everyGESTURE IN PRAYER. 173 joy or hope, in too free and airy a manner, with too bold ‘an exultation, or with a broad smile ; which indeed looks like too familiar a dealing with the great God. Every odd and unpleasing tone should be banished from divine worship ; nor should we appear before God in humility upon our knees, with grandeur and magnificence upon our tongues, lest the sound of our voice should contradict our gesture; lest it should savor of irreverence in so awful a presence, and give disgust to those that hear us. SECTION VII. OF GESTURE IN PRAYER We proceed now to the fifth and last thing con- siderable in the gift of prayer ; and that is, ges- ture. And though it may not so properly be termed a part of the gift, yet inasmuch as it belongs to the outward performance of this piece of wor- ship, I cannot think it improper to treat a little of it in this place. Since we are commanded to pray always, and at all seasons, there can be no posture of the body unfit for short ejaculations and pious breath- ings towards God ; while we lie in our beds, while we sit at our tables, or are taking our rest in any methods of refreshment, our souls may go out towards our Heavenly Father, and have sweet converse with him in short prayers. And to this we must refer that passage, 1 Chron. xvii. 15*174 GESTURE IN PRAYER. 16, concerning David, where it is said, ‘* He sat before the Lord, and said, Lord, who am I, or what is my house, that thou hast brought me hitherto??? But when we draw near to God in special seasons of worship, the work of prayer calls for a greater solemnity, and in every thing that relates to it we ought to compose ourselves to greater reverence, that we may worship God with our bodies, as well as with our spirits, and pay him devotion with our whole natures. 1 Cor. vi. 220, In our discourse concerning the gestures fit for worship, we shall consider, first, the posture of the whole body ; and secondly, of the particular parts of it : and endeavor to secure you against indecencies in either of them. 1. ‘Those postures of the body, which the light of nature and rule of scripture seem to dictate as most proper for prayer, are, standing, kneeling, or prostration. Prostration is sometimes used in secret prayer, when a person is under a deep and uncommon sense of sin, and falls flat upon his face before God, and pours out his soul before him, under the influence of such thoughts, and the working of such graces, as produce very uncommon ex- pressions of humiliation and self-abasement. This we find in scripture made use of upon many oc- casions ; as, Abraham fell on his face before God. Gen. xvii. 3; and Joshua before the Lord Jesus Christ, the Captain of the host of God. Josh. v. 14. So Moses, Ezekiel and Daniel, at other seasons : so in the New ‘Testament, when John fell at the feet of the angel to worship him,GESTURE IN PRAYER. 175 supposing it had been our Lord. Rev. xix. 10. And who could choose but fall down to the dust at the presence of God himself ? Kneeling is the most frequent posture used in this worship; and nature seems to dictate and lead us to it as an expression of humility, or a sense of our wants ; a supplication for mercy and adoration of, and a dependance upon, him before whom we kneel. ‘This posture has been practised in all ages, and in all nations, even where the light of the scripture never shone; and, if it might be had with conveniency, would certainly be a most agreeable posture for the > worship of God, in public assemblies, as well as in private families, or in our secret chambers.— ‘There are so many instances and directions for this posture in scripture, that it would be useless to take pains to proveit. So Solomon, 2 Chron. viv 13... Ezra, Ezr.. ix, 5.' Daniel, ‘Dan.evi. (1G Christ himself, Luke xxii. 41. Paul, Acts xx. 36. and xat eeEiph: ni t4: In the last place, standing is a posture not un- fit for this worship, especially in places where we have not conveniency for the humbler gestures. For as standing up before a person whom we respect and reverence is a token of that esteem and honor which we pay him ; so standing before God, where we have not conveniencies of kneel- ing, is anagreeable attestation of our high es- teem of him whom we then address and worship. There areinstances of thisgesture in the word of God. Our Saviour says to his diciples, ‘When ye stand praying.” Mark xi. 25. and “‘T'he pub- lican stood afar off and prayed.” Luke xvii. 13.176 GESTURE IN PRAYER. Standing seems to have been the common gesture of worship, in a large and public assembly, 2 Chron. xx. 4, 5, 13.. And in this case it is very proper to conform to the usage of Christians with whom we worship, whether standing or kneeling, since neither of them 1s made absolute- ly necessary by the word of God. But I cannot think that sitting, or other pos- tures of rest and laziness, ought to be indulged in solemn seasons of prayer, unless persons are in any respect infirm or aged, or the work of prayer be drawn out so long as to make it trou- blesome to human nature to maintain itself always in one posture:—And in these cases, whatsoever gesture of body keeps the mind in the best com- posure, and fits it most to proceed in this worship, will not only be accepted of God, but is most’ agreeable to him. For it isa great rule that he hath given, and he will always stand by, that bodily exercise profiteth little ; for he looks chief- ly after the heart, and he will have mercy and not sacrifice. 2. The posture of the several parts of the body, that are most agreeable to worship, and that may secure us from all indecencies, may be thus par- ticularized and enumerated. As for the head, let it be kept for the most part without motion, for there are very few turns of the head, in the worship of prayer, that can be accounted decent. And many persons have ex- posed themselves to ridicule, by tossings and shak- ings of the head, and nodding; while they have been offering the solemn sacrifice of prayer to God. ‘Though it must be allowed, that in casesof great humiliation, the hanging down of the head is no improper method to express that temper of mind.—So the praying publican, in the text afore-cited: so the Jews, in the time of Ezra, in a full congregation bowed their heads, and wor- shipped the Lord, with their faces towards the eround. Neh. viii. 6.. But in our expressions of hope and joy, it is natural to lift up the head, while we believe that our redemption draws nigh; is in Luke xxi. 28. I might also mention the apostle’s advice, that “che that prays ought to have his head uncovered, lest he dishonor his head.” 1 Cor. xi. 4. In the face, the God of nature hath written yva- rious indications of the temper of the mind ; and especially when it is moved by any warm affec- tion. {n divine worship the whole visage should be composed to gravity and solemnity, to express a holy aweand reverence of the majesty of God, and the high importance of the work wherein we are engaged. In confession of sin, while we express the sor- rows of our soul, melancholy willappear in our countenances ; the dejection of the mind may be read there, and according to the language of cripture, shame and confusion will cover our faces. "Ihe humblesinner blushes before ¢ ; at the remembrance of his guilt.’ Jer. li. 51. Eiz- ra ix.6. Fervency of spirit in our petitions, and holy joy when we give thanks to our God for his mercies, and rejoice in our highest hope, will be discovered by very agreeable and pleasing traces in the features and countenance. rod178 GESFUE IN PRAYER. But here jet us take heed, that we do not ex- pose ourselves to the censure of our Saviour, who reproved the Pharisees for disfiguring their faces all that day they set apart for secret fasting and prayer. Mat. vi. 16. While we.are engaged in the very duty, some decent appearances of the devotion of the mind in the countenance, are very natural and proper, and are not here forbid- den by our Lord; but at the same time, it is best that those discoveries or characters of the coun- tenance should fall below and stay behind the mward affections of the mind, rather than rise too high, or than go before. The devotion of our hearts should be warmer and stronger than that of our faces: and we should have a care of all irregular and disagreeable distortions of the face ; all those affected grimaces, and wringing of the countenance, as it were to squeeze out words, or our tears, which sometimes may tempt our fellow-worshippers to disgust, wher they be- hold us; as well as, on the other hand, avoid yawning, an air of listlessness, and drowsy ges- tures, which discover the sloth of the mind. It is a terrible word spoken by Jeremy, in another case, Jer. xlvmi. 10. ‘‘Cursed is he that doth the work of the Lord negligently.” To lift up the eyes to heaven is a very natural posture of prayer, and therefore the Psalmist so often mentions it, Ps. cxxi. 1, and cxxiii. 1, and exli. 8. Though sometimes, under great dejec- tion of spirit, and concern for sin, it is very de- cent, with the publican, to look down, as it were, upon the ground, as being unworthy to lift up our eyes to heaven where God dwells. Luke xvi. 13.GESTURE IN PRAYER. 179 But, above all, areving eye, that takes notice of every thing, ought to be avoided in prayer ; for though it may be possible for a person that prays, to keep his thoughts composed, whilst his eyes thus wander, (which at the same time seems very difficult,) yet spectators will be ready to judge that our hearts are given to wander as much as our eyes are, and they will suspect that the life and spirit of devotion are absent. Upon this ac- count some persons have found it most agreeable to keep the eyes always closed in prayer, lest, by the objects that occur to their sight, the chain of their thoughts should be broken, or. their hearts led away from God by their senses: nor can I think it improper to shut that door of the senses, and exclude the world while we are conversing with God. But inthis and other directions, | would always excuse such persons who lie under any natural weakness, and must use those methods that make the work of prayer most easy to them. The lifting up of the hands, sometimes folded together, or sometimes apart, is a very natural expression of our seeking help from God, who dwells above. Ps. xxviil. 2, and cxxxiy, 2. The elevation of the eyes, andthe hands, is so much the dictate of nature in all acts of worship where- in we address God, that the heathens themselves frequently practised it, as we have an,account in their several writers, as well as we find it men- tioned as the practice of the saints in the Holy Scriptures. And as the elevation of the hands to heaven is a very natural gesture, when a person prays for180 GESTURE IN PRAYER, himself ; so when a superior prays for a blessing to descend upon any person of aninferior char- acter, it is very natural to lay his hand upon the head of the person for whom he prays.’ ‘'his we find practised from the beginning of the world ; and the practice descends throughout all ages. It is true indeed, this gesture, the imposition of hands, was used by the prophets and apostles, when they pronounced authoritative and divine blessings upon men, and communicated miracu- lous gifts. But I esteem it not so much a pecu- liar rite, belonging to the prophetical benediction, as it is a natural expression of a desire of the di- vine blessing from a father to a son; from an elder person to one that is younger ; from a min- ister to other Christians, especially those that are babesin Christ: and therefore, when a person is set apart, and devoted to God in any solemn of fice, whilst prayers are made fora divine bles- sing to descend upon him, imposition of hands seems to be a gesture of nature ; and considered in itself, I cannot think it either unlawful or unnecessary. With regard to the other parts of the body, there is little need of any directions. Calmness and quietness, and an uniformity of posture, seem to be more decent. Almost all motions are disa- greeable, especially such as carry with them any sound or noise: for hereby the worship is rather disturbed than promoted, and some persons by such actions have seemed as though they beat time to the music of their own sentences. In secret devotion indeed, sighs, and groans, and weeping, may be very well allowed, whereGESTURE IN PRAYER. 181 we give vent to our warmest passions, and our whole nature and frame are moved with devout affections of the mind. But in public, these things should be less indulged, unless in such ex- traordinary seasons, when all the assembly may be effectually convinced they arise deep from the heart. If we indulge ourselves in various mo- tions or noises, made by the hands or feet, or any other parts, it will tempt others to think that our minds are not very intensely engaged, or at least it will appear so familiar and irreverent, as we would not willingly be guilty of in the presence of our superiors here on earth. OF FAMILY PRAYER. Since it is so necessary for the person that speaks in prayer, to abstain from noisy motions, | hope all that join with him will understand that it is very unseemly for them to disturb the worship with motion and noise. How indecent is it at family prayer, for persons to spend a good part of the time in settling themselves upon their knees, adjusting their dress, moving their chairs, saluting those that pass by and come in after the worship is begun ? How unbecoming is it to stir and rise, while the two or three last sentences are spoken, as though devotion were so unpleasant and tedious a thing that they longed to have it over. How often is it found, that the knee is the only part that pays external reverence to God, while all the other parts of the body are composed of laziness, ease, and negligence! Some there are that seldom come in till the prayer is 16182 GESTURE IN PRAYER. begun, and then there is a bustle and disturbance made for theiraccommodation. ‘To prevent some of these irregularities, I would persuade him that prays, not to begin till all that design to join in the family worship are present, and that even before the chapter is read ;-for I would not have ri the word of God used in a family for no other Asa purpose than the tolling of a bell at church, to tell that the people are coming into prayers. OF GRACE BEFORE AND AFTER MEAT. Since I have spoken so particularly about family prayer, I would insert a word or two concerning another part of social worship in a family, and that is, geving thanks before and after meat ; iy herein we ought to have a due regard to the oc- casion, and the persons present ; the neglect of which hath been attended with indecencies and indiscretions. Some have used themselves to mutter a few words with so low a voice, as though by some secret charm they were to consecrate the food alone, and there was no need of the rest to join with them in the petitions. Others have broke : out in so violent a sound as though they were bound to make a thousand people hear them. Some perform this part of worship with a slight and familiar air, as though they had no sense of the great God to whom they speak : others have put on an unnatural solemnity, and changed their natural voice into so different and awkward a tone, not without some distortions of counte- nance, that hath tempted strangers to ridicule,GESTURE IN PRAYER. 183 It is the custom of some, to hurry over a single sentence or two, and they have done before half the company are prepared to lift up a thought to heaven. And some have been just heard to be- speak a blessing on the church and the king, but seem to have forgot they were asking God to bless their food, or giving thanks for the food they had received. Others again, have given themselves a loose into a long prayer, and among a multitude of other petitions, have not had one that related to the table before them. The general rules of prudence, together with a due observation of the custom of the place where we live, .would correct all these disorders, and teach us that a few sentences suited to the occa- sion, spoken with an audible and proper voice, are sufficient for this purpose, especially if any strangers are presenf. If we are abroad in miz- ed company, many times it is best for each per- son to lift up a petition to God in secret for him- self ; yet, im areligious family, or where all the company are of a piece, and no other circum- stance forbids it, I cannot disapprove of a pious soul sometimes breathing out a few more devout expressions than are just necessary to give thanks for the food we receive ; nor is it improper to join any other present occurrence of Providence together with the table worship. Here I would also beg leave to add this: that when a person is eating alone, I do not see any necessity of rzsing always from his seat, to recom- mend his food to the blessing of God, which may be done in any posture of body with a short ejaculation : yet, when he eats in company, I am184 GESTURE IN PRAYER. of opinion, that the present custom of standing up, is more decent and honorable than of sitting down, just before we give thanks ; which was too much practised in the former age. Thus I have delivered my sentiments concern- ing the gestures proper for prayer, and I hope they will appear useful and proper to maintain the dignity of the worship, and to pay honor to God with our bodies as well as with our souls. As we must not make ourselves mere statues and lifeless engines of prayer: so neither must we, out of pretence of spirituality, neglect all decen- cies. Our forms of religion are not numerous nor gaudy, as the Jewish rites ; nor theatrical gestures, or superstitious foppery, like the Pa- pists. We have no need to be masters of cere- monies, in order to worship God aright, if we will but attend to the simplicity of manners which nature dictates, and the precepts and examples that the gospel confirms. Remark. 'Though the gestures that belong to preaching are very different from those of prayer, yet most of the rules that are prescribed for the expression and the voice in prayer, may be use- fully applied also to preaching ; but this differ- ence is to be observed, that, in the work of preaching, the same restraints are not always necessary, and especially in applying truth warm- ly to the conscience ; for then we speak to men in the name and authority of God, and we may indulge a greater freedom and brightness of lan- guage, more lively emotions, and bolder efforts of zeal and outward fervor : but in prayer, where, in the name of sinful creatures, we ad-GENERAL DIRECTIONS. 185 dress the great and holy God, every thing that belongs to us must be composed to an appearance of humility. SECTION VIII. GENERAL DIRECTIONS ABOUT THE GIFT OF PRAYER. Thus have I finished what I designed upon the Giftof Prayer, with regard to the matter, the method, the expression, the voice, and the gesture. | J shall conclude this chapter with these five gen- eral directions. I. Keep the middle way, between a nice and laborious attendance to all the rules I have given, and acareless neglect of them. As every rule seems to carry its own reason with it, so it is prop- er that there should be some regard had to it, when occasions for the practice occur. For I have endeavored to say nothing on this subject, but what might some way or other, be useful to- wards the attainment of an agreeable gift of prayer, and the decent exercise of that gift. The multiplicity of our wants, the unfaithfulness of our memories, the dulness and slowness of our apprehensions, the common wanderings of our thoughts, and the coldness of our affections, will require our best care for the remedy of them. Yet, on the other hand, I would not have you confine yourselves too precisely to all these forms, in matter, method, expression, voice and gesture, ig186 GENERAL DIRECTIONS. upon every occasion, lest you feel yourselves thereby under some restraint, and prevent your souls of that divine liberty, with which, upon special occasions, the Spirit of God blesses his own people in the performance of this duty. When the heart is full of good matter, the tongue will sometimes be ‘‘as the pen of a ready writer.’’ Ps. Ixveed® Such a fixedness and fulness of thought, such a fervor of pious affections, will sometimes produce so glorious a fluency and va- riety of pertinent and moving expressions, and all in so just a method, as makes it appear that the man is carried beyond himself, and would be straitened and cramped by a careful attendance to rules. See, then, that the graces of prayer are at work in your souls with power; let this be your first and highest care ; and by a sweet influence this will lead you to a natural and easy performance of this duty, according to most of the particular rules I have given, even without a nice and exact attendanceto them. So, without attendance to the rules of art, a man may sometimes, in a very musical humor, strike out some inimitable graces and flourishes, and charm all that hear him. IJ. Among ministers, and among your fellow- christians, observe those that have the most edify- ing gifts ; and, with regard to the matter, method, expression, voice, and gesture, endeavor to imi- tate them who are more universally approved of, and the exercise of whose talents is most abun- dantly blessed, to excite and maintain the devo- tion of all their fellow-worshippers. And at the same time, also, take notice of all the irregular-GENERAL DIRECTIONS. 187 ities and indecencies that any persons are guilty of in this worship, in order to avoid them when you pray. Ill. Use alt proper means to obtain a manly presence of mind, and holy courage im religious performances. ‘Though excess of bashfulness be a naturalinfirmity ; yet, if indulged in such af- fairs, it may become very culpable. ‘There have been many useful gifts buried in silence, through a sinful bashfulness in the person endowed with them: and generally all persons, when they first begin to pray in public, feel something of this weakness, for want of a due presence of mind: and it hath had different effects. Some persons have lost that due calmness and temper which should govern their expressions ; and have been driven on to the end of their prayer like a school- boy hurrying his lesson over, ora larum set a running, that could not stop till it was quite down. Others have hesitated at every sentence, and, it may be, felt a stop in their speech, that they could not utter any more. Others again, whose minds have been well prepared and fur- nished, have lost their own scheme of thoughts and made poor work at first, through mere bash- fulness. I grant that courage, and a degree of assurance, are natural talents ; but they may also, in a great measure, be acquired by the use of proper means. [I will here mention a few of them. 1. Get above the shame of being religious, that you may be dead to the reproaches of a wick- ed world, and despise the jests and scandal that are cast upon strict godliness.£88 GENERAL DIRECTIONS. 2. Make religious conversation your practice and delight. If you are but inured to speak to men concerning the things of God without blush- ing, you will be enabled to speak to God in the presence of men with holy confidence. 3. Labor to attain this gift of prayer in a tol- erable degree, and exercise it often in secret for some considerable time before you begin in public. 4, ‘Take heed that your heart be always well prepared, and let the matter of your prayer he well premeditated when you make your first pub- lic attempts of it. 5. Strive to maintain upon your soul a much greater awe of the majesty of that God to whom you speak, than of the opinions of those fellow- creatures with whom you worship ; that so you may, as it were, forget you are inthe company of men, while you address the Most High God. Chide your heart into courage when you find it shy and sinking, and say, ‘‘Dare I speak to the great and dreadful God, and shali I be afraid of man?” Now, in order to practice this advice well, the next shall be akin to it. 6. Be not too tender of your own reputation in these externals of religion. This softness of spirit, which we call bashfulness, has often a great deal of fondness for self mingled with it. When we are to speak in public, this enfeebles the mind, throws us into ahurry, and makes us perform much worse than we do insecret. When we are satisfied, therefore, that we are engaged in present duty to God, let us maintain a nobleGENERAL DIRECTIONS. 189 negligence of the censures of men, and speak with the same courage as though none but God were present. Yet, to administer farther relief under this weak- ness, I add, 7. Make your first essays in the company of one or two, either of your inferiors, or your most intimate, most pious, and candid acquaintance, that you may be under no fear or concern about their sentiments of your performance ; or join yourself in society with some young Christians of equal standing, and set apart times for pray- ing together ; which is an excellent way to ob- tain the gift of prayer. 8. Do not aim at length of prayer i your younger attempts, but rather be short, offer up a few more common and necessary requests at first, and proceed by degrees to enlarge and fulfil the several parts of this worship, as farther occasion shall offer, and as your gifts and courage im- crease. 9, Be not discouraged if your first experiments be not so successful as you desire. Many Chris- tians have in time arrived at a glorious gift in prayer, who, in their younger essays, have been overwhelmed with bashfulness and confusion. Let not Satan prevail with you, therefore, to cast off this practice, and your hope, at once, by such a temptation as this. 10. Make it the matter of your earnest re- quests to God, that you may be endowed with Christian courage, with holy liberty of speech, and freedom of utterance ; which the blessed apostle Paul often prays for :—and you havea a ated a a ei 190 GENERAL DIRECTIONS. every reason to hope that He who gives “‘ every good and perfect gift,’ will not deny you that which is so necessary to the performance of your duty. I proceed now to the fourth general direction. IV. Intreat the assistance of some kind Chris- tian friend to give you notice of all the irregular- aties that yourselves may have been guilty of in prayers, especially in your first years of the prac- tice of this duty ; and esteem those the most valuable of your friends who will put themselves to the trouble of giving you a modest and an obliging hint of any of your own imperfections ; for it is not possible that we ourselves should judge of the tone of our own voice, or the ges- tures that we ourselves may use, whether they be agreeable to our fellow-worshippers or not. And in other instances also, our friends may form a more unbidssed judgment than ourselves ; and therefore are fittest to be our correctors. For want of this, some persons in their youth have gained so ill a habit of speaking in public, and so many disorders have attended their exer- cise of the gift of prayer, ill tones, vicious ac- cents, wild distortions of the countenance, and divers other improprieties, which they carried with them all the years of their life, and have oftentimes exposed the worship of God to con- tempt, and hindered the edification of those that joined with them, rather than promoted it. V. Be frequent in the practice of this duty of prayer, not only in secret, but with one another. For though every rule that I have before given were fixed in your memories and always at hand, yet without frequent practice, you will neverGRACE OF PRAYER. 191 attain to any great skill and readiness in this holy exercise. As our graces themselves, by being often tried and put upon action, become stronger, and shine brighter, give God more glory, and do more ser- vice to men ; so will it fare with every gift of the Holy Spirit also ; it is improved by frequent ex- ercise. ‘Therefore the apostle bids the young evangelist Timothy, that he should not neglect to stir up the gift that was in him, though it was a gift communicated in an extraordinary way, by the imposition of hands, 2 'Tim.i. 6. And there- fore it is, that some serious Christians that have less knowledge, will excel persons of great learn- ing, and talents, and judgment, in the gift of prayer ; because, though they do not understand the rules so well, yet they practise abundantly more. And, for the most part, if all other cir- cumstances are equal, it will be found a general truth, that he that prays most, prays best. CHAPTER III. OF THE GRACE OF PRAYER. In the first two chapters, I have finished what I proposed concerning the external parts of prayer; I proceed now to take a short view of the inter- nal and spiritual part of that duty: and this has been usually called the Grace of Prayer. Here I shall endeavor to explain what it means, and show how properly that term is used: after- wards I shall particularly mention what are those inward and spiritual exercises of the mind which192 WHAT THE GRACE a are required in the duty of prayer, and then give directions how to attain them. , But in the most part of this chapter, I shall pass | over things with much brevity, because it is not my design in writing this book, to say over again what many practical writers have said on these ; subjects. SECTION I. WHAT THE GRACE OF PRAYER IS, AND HOW IT DIFFERS FROM THE GIFT. GRack, in its most general sense, implies the free and undeserved favor of one person towards another that is esteemed his inferior. And in the language of the New Testament, it is usually put to signify the favor and mercy of God towards sinful creatures : which, upon all accounts, is ac- knowledged to be free and undeserved. Now, because our natures are corrupt, and averse to what is good, and whensoever they are changed and inclined to God and divine things, this is done by the power of God working in us: there- fore, this very change of nature, this renewed | and divine frame of mind, is called, in the com- mon language of Christians, by the name of Grace. If I were to write my thoughts of the distinc- tion between the terms, virtue, holiness, and grace, I should give them thus: Virtue generally signifies the mere material part of that which is good, without a particular reference to God, as its principle or end; there-OF PRAYER IS. 193 fore, the good dispositions and actions of the heathens were called virtues. And this word is also applied to sobriety, righteousness, charity, and every thing that relates to ourselves and our neighbors, rather than to religion and things that relate to divine worship. Holiness signifies all those good dispositions and actions, with their particular reference to God as their end, to whose glory they are devoted and performed. The word holy signifies that which is devoted or dedicated. Grace denotes the same dispositions, with a peculiar regard to God as their principle, intima- ting that they proceed from his favor. Sometimes this word is used in a comprehen- sive sense, to signify the whole train of Christian virtues, or the universal habit of holiness. So may those texts be understood, ‘‘And of his ful- ness have all we received, and grace for grace.” John, i. 16. ‘‘Grow in grace, and in the knowl- edge of our Lord Jesus Christ? 2 -Pét. “mi 1S: And so in our common language we say, such a person is a graceless wretch ; he has no grace at all, i. e. no good dispositions. We say such an one is truly gracious, or he has a principle of grace, ; e. he is a man of religion and virtue. Sometimes it is used in its singular sense, and means.any one inclination or holy principle in the mind. So we say, the grace of faith, the grace of repentance, the grace of hope or love. So 2 Cor. viii. 7; “Therefore, as ye abound in faith,in knowledge, in your love to us, see that ye abound in this grace also :” i. e. liberality. Sometimes it is used in asense a little more en- larged, but ot run cree ; and it implies all those ~ ee Oe ee enterser eee nani 194 THE GRACE OF-PRAYER. pious qualifications that belong to any one action or duty ; so we read of the grace that belongs to conversation—‘‘Let your speech be always with grace.” Col.iv.6. The grace of singing, ‘‘Sing- ing with grace in your hearts ;” andthe grace of divine worship seems to be mentioned. ‘‘Let us have grace whereby we may serve God accepta- bly, with reverence,” &c. Heb. xii. 28. and the grace of prayer ; ‘‘I will pour upon the house of David, the spirit of grace and supplications.” Zech. xii. 10. The grace of prayer, in our common accepta- tions, isnot any one single act or habit of mind ; but it implies all those holy dispositions of soul, which are to be exercised in that part of divine worship. It consists ina readiness to put forth those several acts of the sanctified mind, will, and affections, which are suited to the duty of prayer. Hence will appear the great difference that is betwixt the gift and grace of prayer. The gift is but the outside,the shape, the carcase of the duty. The grace is the soul and spirit that gives it life,and vigor, and efficacy ; that renders it acceptable to God, and of real advantage to ourselves. The gift chiefly consists in a readiness of thought agreeable to the several parts of prayer, and a facility of expressing those thoughts in speaking to God. The grace consists merely in the in- ward working of the heart and conscience towards God and religion. The gift has a shew and ap- pearance of holy desires and affections; but ho- ly affections, sincere desires, and real converse with God, belong onlyto the grace of prayer.THE GRACE OF PRAYER. 195 The gift and the grace are many times separ- ated one from the other; and it hath been often found, that the gift of prayer hath been attained in a great degree by study and practice, and by the common workings of the Spirit of God com- municated to some persons that have known nothing of true grace. ‘There may be also the grace of prayer in lively exercise in some souls, that have but a very small degree of this gift, and that hardly know how to form their thoughts and desires into a regular method, or to express those desires in tolerable language. ‘Concerning some persons it may be said, as il Matt. vii. 22, that, though they could pour out abundance of words before God in prayer ; though they could preach like apostles, or like angels, or cast out devils in the name of Christ, yet our Lord Jesus knows them not; for they have no grace. On the other hand, there are some that are dear to God, that can but chatter and cry like a swallow ora crane, as Hezekiah did, and yet are in the lively exercise of the grace of prayer. But where both these, the gift and the grace, meet together in one person, such a Christian brings honor to God, and has a greater capacity and prospect of doing much service for souls in the world; he is made of great use to the edification and comfort of his fellow-Chris- tians. Those acts of the sanctified soul, in all its pow- ers, which are put forth in the duty of prayer, may be properly called so many graces of the Holy Spirit drawn forth into exercise. And of these, some belong to the whole work and worship196 GENERAL GRACES. of prayer; and others are peculiar to the several parts of the duty. SECTION II. GENERAL GRACES OF PRAYER. ‘Tue graces that belong to the whole work, or du- ty of prayer, are such as these: 1. ‘Faith, or belief of the being of God, and his perfect knowledge, and his gracious notice of all that we speak in prayer. This rule the apos- tle gives, Heb. xi. 6. “‘He that comes to God, must believe that he is, and that he is arewarder of them that diligently seek him.” We should endeavor to impress our minds frequently with a fresh and lively belief of God’s existence, though he be so much unknown; of his presence though he be invisible ; of his just and merciful regard to all the actions of men, and especially their re- ligious affairs ; that so prayer may not be a mat- ter of custom and ceremony, but performed with a design and hope of pleasing God, and getting some good from him. ‘This exercise of a lively faith runs through every part of the duty, and gives spirit and power to the whole worship. II. Gravity, solemnity, and seriousness of spirit. Let a light and trivial temper be utterly ban- ished, when we come into the presence of God. When we speak to the great Creator, (who must also be our Judge,) about the concerns of infinite and everlasting moment, we ought to have our souls clothed with solemnity, and notGENERAL GRACES. 197 to assume those airs which are lawful at other seasons, when we talk with our fellow-creatures about meaner affairs. A wantonness and vanity of mind ought never to be indulged in the least degree, when we come to perform any part of di- vine worship ; and especially when we, who are but dust and ashes, speak unto the great and dreadful God. Ill. Spirituality, and heavenly-mindedness should run through the whole of this duty. For prayer is a retirement from earth, anda retreat from our fellow-creatures, to attend on God, and hold correspondence with him that dwells in heaven. Ifour thoughts are full of corn and wine, and oil, and the business of this life, we shall not seek so earnestly the favor and the face of God as becomes devout worshippers. The things of the world, therefore, must be commanded to stand by for a season, and to abide at the foot of the mount, while we walk up higher to offer up our-sa- crifices as Abraham did, and to meet our God. Our aims, and ends, and desires, should grow more spiritual as we proceed in the duty. And though God indulges us to converse with him about many of our temporal affairs in prayer, yet let us take care that the things of our souls, and the eternal world, always possess the chief room in our hearts. And whatsoever of the cares of this life enter into our prayers, and are spread before the Lord, let us see that our aims therein are spiritual ; that our very desires of earthly comforts may be purified from all carnal ends, and sanctified to some divine purposes, to the glory of God, to the honor of the gospel, and the salvation of souls. beea RATS TERN EAI AS 198 GENERAL GRACES. IV. Sincerity and uprightness of heart, is an- other grace that must run through this worship. Whether we speak to God concerning his own glories ; whether we give him thanks for his abun- dant goodness, or confess our various imiquities before him, or express our desires of mercy at his hand, still let our hearts and our lips agree, and not he found mockers of God, who searches the heart, and tries the reins, and can spy hypoc- risy in the darkest corners of the soul. V. Holy watchfulness and attention of mind upon the duty in which we are engaged ; this must run through every part of prayer. Our thoughts must not be suffered to wander among the creatures, and rove to the ends of the earth, when we come to converse with the high and ho- ly God. Without this holy watchfulness we shall be in danger of leaving God in the midst of the worship, because the temptations that a- rise from Satan, and from our own hearts, are va- rious and strong. Without this watchfulness, our worship will degenerate into formality, and we shall find coldness and indifference creeping upon our spirits, and spoiling the success of our duties. Watch unto prayer, is a constant direc- tion of the great apostle. I might addto these, humility, and delight or pleasure, and other exercises of the sanctified af- fections ; but I shall have occasion more proper- ly to mention them under the next head.PARTICULAR GRACES. SECTION III. GRACES THAT BELONG TO PARTICULAR PARTS OF PRAYER. Turse graces that peculiarly belong to the sey- eral parts of prayer are distinguished according to the parts of this duty, viz. 1. Invocation, or calling upon God, requires a special awe of his majesty to attend it, anda deep sense of our own meanness and unworthiness ; and at the same time we should express holy wonder and pleasure that the Most High God, who inhabits eternity, will suffer such contempti- ble and worthless beings as we are to hold cor- respondence with him. Il. The work of adoration, or praise, runs through the several attributes of the divine nature and requires of us the exercise of our various af- fections suited to those several attributes. As when we mention God’s self-sufficiency and in- dependence, it becomes us to be humble and ac- knowledge our dependance. When we speak of his power and of his wisdom, we should abase ourselves before him, because of our weakness and folly, as wellas stand in holy admiration at the infinity of those glories of God. When we meution his love and compassion, our souls should return much love to him again, and have our af- fections going forth strongly towardshim. When we speak of his justice, we should have an holy awe upon our spirits, and a religious fear, suited to the presence of the just and dreadful God.200 PARTICULAR GRACES. And the thought of his forgiveness should awa- ken us to hope and joy. Ill. In the confession of our sorrows and our sins, humility is a necessary grace, and deep con- trition of soul, in the presence of that God whose laws we have broken, whose gospel we have abused, whose majesty we have affronted, and whose vengeance we have deserved. Here all the springs of repentance should be set open, and we should mourn for sin, even at the same time we hope iniquity is forgiven, and our souls are -reconciled to God. Shame and self-indignation, and holy revenge against the corruption of our hearts, should be awakened in this part of prayer. IV. In our petitions we should raise our de- sires to such different degrees of fervency as the nature of our request makes necessary. When we pray for the things of the upper world, and eternal blessings, we cannot be too warm in our desires: when we seek the mercies of life, the de- gree of fervency should be abated: for it is pos- sible that we may be happy, and yet go without many of the comforts of the present state: sub- mission is here required; and God. expects to see his children thus rationally religious, and wisely to divide the things which are most agreeable to his will, and most necessary for our felicity. V. While we make intercession for our friends or our enemies, we ought to feel in ourselves warm and lively compassion: and when we pray for the church of Christ in the world, we should animate all our expressions with a burning zeal for his glory, and tenderness for our fellow-chris- tians. ,PARTICULAR GRACES. 201 Pleading with God calls for humble importunt- ty; the arguments that we use with God in plead- ing with him, are but the various forms of im- portunate request. But because we are but crea- tures, and we speak to God, humility ought to mingle with every one of our arguments. Our pleadings with him should be-so expressed as al- ways to carry in them that decency and that dis- tance which becomes creatures in the presence of their Maker. In pleadings, also, we are re- quired to exercise faith in the promises of the gospel; faith in the name of Christ Jesus our Me- diator ; faith in the mercies of our God, accor- ding to the discoveries he hath made of himself in his word. We are called to believe that he is a God hearing prayer, and that he will bestow upon us what we seek, so far as is necessary for his glory and our salvation: to believe that he is a rewarder of them who diligently seek him. Hebrews, xi. 6. Here also the grace of hope comes into exercise ; for while we trust the prom= ises, we hope for the things promised, or the things for which we petition. We ought to main- tain anhumble, holy expectation of those mer- cies for which we plead with God. We must direct our prayer to him, and look up with Da- vid, Ps. v. 3, and with Habakkuk, “stand upon our watch-tower and see what he will answer us.” Habiar tb: VI. In that part of prayer which is called profession, Or self-resignation, great humility is again required ; a sweet submission to his will ; a composedness and quietness of spirit under his determination, even though, for reasons of infi-202 PARTICULAR GRACES. nite wisdom and love, he withholds from us the particular comforts that we seek. Here let pa- tience have its perfect exercise, and let the soul continue in an humble frame, waiting upon God. While we give up ourselves to God, a divine steadiness of soul should attend it, and the firm- est courage of heart against all oppositions, while we confirm all our self-dedications to the Lord. VII. In thanksgiving a most hearty gratitude of soul is required, a deep sense of divine favors, and a readiness to return unto God according to his goodness, to the uttermost of our capaci- ties ; a growing love to God, and sincere: long- ing to do something for him, answerable to the variety and riches of his grace towards us. Here also with holy wonder, we acknowledge the con- descension of God to bestow mercies upon us, so unworthy ; and this wonder should arise and grow up in divine joy, while we bless our Maker for the mercies of this life, and our Father for an interest in his covenant and his special love. And in our thanksgivings we should be sure to take notice of all returns of prayer, all merciful ap- pearances of God in answer to our requests ; for it is but a poor converse that is maintained with God, if we are only careful about our speaking to him, but take no notice of any replies he con- descends to make to our poor and worthless ad- dresses. Vill. When we bless God, we should show an earnest longing after the honor of the name of God, and our souls should breathe fervently after the accomplishment of those promises wherein hePARTICULAR GRACES. 203 hath engaged to spread his own honors, and to magnify his name, and the name of his Son ; we should, as it were, exult and triwmph in those glo- ries, which God, our God, possesses, and rejoice to think he shall forever possess them. Then we conclude the whole prayer with our amen of sincerity and of faith, in one short, word, expressing over again our adorations, our confessions, and our petitions ; trusting and hop- ing for the audience of our prayers, and accept- ance of our persons, from whence we should take encouragement to rise from this duty with a sweet serenity and composure of mind, and maintain a joyful and heavenly frame, as those that have been with God. But lest some pious and humble souls should be discouraged, when they find not these lively exercises of faith, hope, love, fervency of desire, and divine delight in worship, and thence con- clude, that they have not the grace of prayer, | would add this caution, viz. That all the graces of prayer are seldom at work in the soul at once, in an eminent and sensible degree ; sometimes one prevails more, and sometimes another, in this feeble and imperfect state : and when a Chris- tian comes before God with much deadness of heart, much overcome with carnal thoughts, and feels great reluctance even to the duty of prayer, and falls down before God, mourning, complain- ing, self-condemning, and, with sighs and deep groans in secret, makes known his burden and his sins to God; though he can but speak a few words before him, such a frame and temper of mind will be approved by that God who judges204 THE GRACE OF PRAYER. the secrets of the heart, and makes most compas- sionate allowances for the infirmity of our flesh : and will acknowledge his own grace working in that soul, though it be but just breathing and struggling upward through loads of sin and sor- row. SECTION IV. DIRECTIONS TO ATTAIN THE GRACE OF PRAYER. In order to direct us in the spiritual performance of this duty, we must consider it as a holy con- verse maintained between earth and heaven ; be- twixt the great and holy God, and mean and sin- ful creatures. Now the most natural rules that I can think of, to carry on this converse, are such as these : Direction 1. Possess your hearts with a most affecting sense of the characters of the two parties that are to maintain this correspondence ; that is, God and yourselves. ‘This, indeed, is one direc- tion for the gift of prayer ; but it is also most necessary to attain the grace. Let us consider who this glorious Being is, that invites us to this fellowship with himself : how awful in Majesty ! how terrible in righteousness ! how irresistible in power ! how unsearchable in wisdom! how all- sufficient in blessedness! how condescending in mercy! Let us again consider, who are we that are invited to this correspondence? How vile in our original ! how guilty in our hearts and lives! how needy of every blessmg ! how utterly in-THE GRACE OF PRAYER. 205 capable to help ourselves ! and how miserable forever, if we are without God. And if we have sincerely obeyed the call of his gospel, and have attained to some comfortable hope of his love ; let us consider, how infinite are our obligations to him, and how necessary, and how delightful it is to enjoy his visits here, with whom it will be our happiness to dwell for- ever. » When we feel our spirits deeply impressed with such thoughts as these, we are in the best frame, and most likely way to pray with grace in our hearts. Direction 2. When you come before God, remember the nature of this correspondence, it is all spiritual ; remember the dignity and privilege, the design, and importance of it. A sense of the high favor, in being admitted to this privilege and honor, will fill your souls with humble wonder, and with heavenly joy, such as become the favorites and worshippers of an infi- nite God. A due attendance to the design and importance of this duty, will fix your thoughts to the most immovable attention, and strict watch- fulness ; it will overspread your spirit with seri- ousness ; it will command all your inward pow- ers of devotion, and will raise your desires to ho- ly fervency. You pray to him that hath power to save and to destroy, about your eternal de- struction, or eternal salvation ; and if eternity, with all its awful attendants, will not awaken some of the graces of prayer, the soul must be m a very stupid frame. Direction 9%. Seek earnestly a state of friend- ship with him with whom you converse, and labor906 THE GRACE OF PRAYER. after a good hope and assuranee of that friend- ship. ‘‘Weare all by nature enemies to God, and children of his wrath.” Rom. vii. 7, and Hiph. ii. 2. If we are not reconciled, we can never hold communion with him. How can we delight in converse with an enemy so almighty ; or pay him due worship, while we believe he hates, and will destroy us ? But oh! how un- speakable is the pleasure in holding converse with so infinite, so almighty, and so compassionate a friend ! And how ready will all the powers of nature be to render every honor to him, while we feel and know ourselves to be his favorites, and the children of his grace ! While we believe that all his honors are our glory in this state of friend- ship, and each of his perfections is a pillar of our hope, and an assurance of our happiness ! Now, in order to obtain this friendship, and to promote this divine fellowship, I recommend you to the next direction. Direction 4. Live much upon, and with Jesus the Mediator ; by whose interest alone you can come near God, and be brought into his company. ‘*¢ Christ is the way, the truth, and the life: and no man comes to the Father, but byhim.” John xiv. 6. ‘Through him Jews and Gentiles have access unto the Father.” Eph. it @1. live much upon him, therefore, by trust and depend- ance ; and live much with him by meditation and love. When a sinner, under first conviction, sees with horror the dreadful holiness of God, and his own guilt, and desert of damnation ; how fearfrl is he to draw near to God in prayer! AndTHE GRACE OF PRAYER. 207 how much discouraged while he abides without hope! But when he first beholds Christ in his mediatorial offices, and his glorious all-sufficien- cy to save, when he first beholds this new and living way of access to God, consecrated by the blood of Christ ; how cheerfully doth he come before the throne of God, and pour out his whole soul in prayer ! And how lively is his nature in the exercise of every grace suited to his duty ! How deep his humility ! How fervent his de- sires! How importunate his pleadings! How warm and hearty are his thanksgivings ! And we have need always to maintain upon our spirits a deep sense of the evil of sin, of our desert of death, of the dreadful holiness of God, and the impossibility of our converse with him without a mediator, that so the name of Jesus may be ever precious to us, and that we may never venture into the presence of God in set and solemn prayer, without the eye of our soul to Christ, our glorious Introducer. Direction 5. Muintain always a praying frame ; a temper of mind ready to converse with God. This will be one way to keep all praying graces ever ready for exercise. Visit him, therefore, often and upon all occasions, with whom you would obtain some immediate communion at solemn seasons of devotion, and make the work of prayer your delight ; nor rest satisfied till you find pleasure in it. What advantages and opportunities soever you enjoy for social prayer, do not neglect pray- ing in secret ; at least once a day constrain the business of life, to give you leave to say some- thing to God alone.208 THE GRACE OF PRAYER. When you join with others in prayer, where you are not the speaker, let your heart be kept intent and watchful to the work, that you may pray so much the better, when you are the mouth of others to God. Take frequent occasions, in the midst of your duties in the world, to lift. up your heart to God: he is ready to hear asudden sentence, and will an- swer the breathing of a holy soul towards himself, in the short intervals or spaces betwixt your daily affairs. ‘Thus you may pray without ceasing, as the apostle directs, and your graces may be ever lively ; whereas, if youonly make your address- es to God in the morning and evening, and for- gct him allthe day, your hearts will grow indiffer- ent in worship, and you will only pay a saluta- tion with your lips and your knees, and fulfil the task with dull formality. Direction 6. Seek earnestly the assistance of the Holy Spirit. It is he that works every grace inus, and fits us for every duty ; itis he that awakens sleeping graces into exercise ; it Is he that draws the soul near to God, .and teaches us this correspondence with heaven. He is the spir- it of grace and supplication ; but because this is the subject of the following chapter, I shall pur- sue it no farther here.THE SPIRIT OF PRAYER. CHAPTER IV. OF THE SPIRIT OF PRAYER. Aut the rules and directions that have hitherto been laid down, in order to teach us to pray, will be ineffectual if we have no divine aids. We are not sufficient of ourselves to think one thought: and all that is good comes from God. If, there- fore, we would attain the gift or grace of prayer, we must seek both from heaven; and since the mercies of Godof this kind, that are bestowed on men, are usually attributed to the Holy Spirit, he may very properly be called the Spirit of prayer: and as such, his assistance is to be sought with diligence and importunity. I confess the spirit of prayer, in our language, may sometimes signify a temper of mind well furnished and ready for the work of prayer. So when we say, there was a greater spirit of prayer found in churches in former days than now ; we mean, there was a greater degree of the gift and srace of prayer found amongst men 5 their hearts and their tongues were better furnished and fitted for this duty. But to deny the spirit of prayer in all other senses, and declare there is no need of any influences from the Holy Spirit to assist us to pray, carries in it a high degree of self-sufficien- cy, and borders upon profaneness. My business, therefore, in this chapter, shall be, to prove, by plain and easy arguments, that the Spirit of God doth assist his people in prayer ; 18%910 PROOFS OF THE SPIRIT’S AID. then, to show what his assistances are, and how far they extend, that we may not expect more from him than scripture promises, nor attribute too little to his influences ; and after a few cau- tions laid down, I shall proceed to give some di- rections how the aids of the Holy Spirit may be obtained. SECTION I. PROOFS OF THE ASSISTANCE OF THE SPIRIT OF GOD IN PRAYER. Tur methods of proof which I shall use to evince the influences of the Spirit of God in prayer, are these three: (1.) Express texts of scripture. (2.) Collateral texts. (3.) The experience of Christians. The first argument is drawn from such express texts of scripture as these: Ist Text, Zech. xii. 10. “I will pour out on the house of David and the inhabitants of Jeru- salem,a Spirit of grace and of supplications.” Here the Holy Spirit of God is called a Spirit of supplications, with respect to the special opera- tions and ends for which he is here promised. ‘The plentiful communications of his operations tomen is often expressed by pouring him out upon them, agtsa, xliy.’*S.. Prov. -128.+ Titi iis 6. and many other places. Now that this prophecy re- fers to the times of the gospel is evident, because the effect of it is a looking to Christ as pierced or crucified. “They shalllook on him whom they have pierced.”PROOFS OF THE SPIRIT’S AID. 211 Objection. Some will say, this promise only refers to the Jews at the time of their conversion. Answer. Most of these exceeding great and precious promises that relate to gospel times, are made expressly to Jacob and Israel, and Jerusa- lem and Sion, in the language of the Old Testa- ment: and how dreadfully should we deprive ourselves, and all the Gentile believers, of all these gracious promises at one stroke, by such a confined exposition! Whereas the apostle Paul sometimes takes occasion to quote a promise of the Old Testament made to the Jews, and applies ‘t to the Gentiles; as 2 Cor. vi. 16, Lise a will dwell with them and walk among them, and I will be their God,and they shall be my people;” which is written for the Jews, in Lev. xxvi. 12. Come out from among them touch no unclean thing and I will be a Father to you, &c. which are recited from Isa. li. 11, and Jer. xxxi. 1, 9. where Israel alone 1s mentioned. And yet, in 2 Cor. vii. 1. the apostle says, “Having therefore these promises, dearly beloved, let us cleanse our- selves. &c. Andthus he makes the Corinthians, as it were, possessors of these very promises. He gives also much encouragement to do the same when he tells us, Rom. xv. 4, ‘*Whatsoever things were written afore time, were written for our learning, that we, through patience, and com- fort of the scriptures, might have hope.” And ver. 8, 9, he assures us, that Jesus Christ confirms the promises made to the fathers, that the Gen- tiles may glorify God for his mercy. Again, im 2 Cor. i 20. All the promises of God in him areQ1z PROOFS OF THE SPIRIT’S AID. yea and in him amen, to the glory of God. Now it would have been to very little purpose to have toldthe Romans or the Corinthians of the stabili- ty of all the promises of God, if their faith might not have embraced them. We aresaid to be blessed with faithful Abraham, if we%are imitators of his faith. Gal. iii. 29. If we are Christ’s, then are we Abraham’s seed, and heirs according to the promise ; heirs by faith of the same blessings that are promised to Abraham, and to hisseed. Rom. iv. 13. Now this very promise, the promise of the Spirit, is received by us Gentiles, as heirs of Abraham. Gal. ui. 14. That the blessings of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith. Being interested, therefore, in this covenant, we have a right to the same promises, so far as they contain grace in them, that they may be properly communicated tous: and therefore the house of David, in this prophecy of Zechariah, doth not only signify the natural descendants of David the king, but very properly includes the family of Christ, the true David ; believers that are his children, and inhabitants of Jerusalem, and mem- bers of the true church, whether they were orig- inally Jews or Gentiles: for in Christ Jesus men are not known by these distinctions; there is neither Jew nor Greek. Gal. iii. 28. Pd odexts luke xi. 18. : After Christ; had: an= sweredtherequest of his disciples, and taught them how topray, by giving them a pattern of prayer, he recommends them to ask his Father for the Holy Spirit, in order to a fuller and fartherPROOFS OF THE SPIRIT’S AID. 1 assistance and instruction in this work of prayer, as the whole context seems to intimate. 3d Text. Rom. viii. 26. ‘“ The Spirit helpeth our infirmities, for we know not what to pray for as we ought ; but the Spirit itself maketh inter- cession for us with groanings, which cannot be uttered? This cannot be interpreted as though the Holy Spirit assumed the work of Christ, who is our proper Intercessor and Advocate ; for the Spirit not being clothed with human nature, can- not properly be represented under such an in- ferior character as the nature of prayer or peti- tion seems to imply; whereas our Lord Jesus Christ, being man as well as God, may properly assume the character of a Petitioner. The busi- ness of the Holy Spirit therefore, is, to teach and help us to plead with God in prayer, for the things which we want. And this will appear ev- idently by the next scripture. 4th Text. Gal. iv. 6. ‘‘ God hath sent the Spir- ‘t of his Son into our hearts, crying Abba, Fa- ther.” That is, the Spirit of God inclines and teaches us to address God in prayer as our Father. And so it is explained, Rom. vill. 15.“ Ye have received the spirit of adoption, whereby we cry Abba, Father.” It may be noted here, . that this spirit of adoption belongs to every true Chris- tian, in more or less degrees, otherwise the apos- tle’s reasoning would not appear strong and con- vincing. ‘‘ Because ye are sons, he hath sent forth the Spirit of his Son,” &c. 5th Text. Eph. vi. “‘ Praying always with prayer and supplication in the Spirit, and watch- ing thereunto with all perseverance.” ‘These all214 PROOFS OF THE SPIRIT’S AID. words, EN pNEyMATI (in the Spirit,) have refer- ence to the work of the Spirit of God in us; for so the word: rN pNEYMAT! signifies in other pla- ces in the New Testament; Matt. xi. 21. ‘I cast out Devils by the Spirit of God.” Luke ii. VW. .‘*He came . by the Spirit into the*temple.°’ 1Cor. xiv 8, 9. <° To one as civen by the Spirit, the word of wisdom ; to another knowledge, by the same Spirit,” &c. Inthis vese of the Epistle to the Ephesians, it cannot properly signify pray- ing with our own spint; that is, with the inten- tion of ourown minds, because that seems to be implied in the next words, watching thereunto. Objection. Some will say still, that this pray- ing in the spirit was to be performed by an ex- traordinary gift, which was communicated to the apostles, and many others in the first age of Christianity. Something like the gift of tongues at Pentecost, and various gifts among the Corin- thians, when they prayed, and preached, and sung by mspiration. See 1 Cor. xiv. Answer. Whatsoever there was of. extraordi- nary and miraculous communications of the Spir- itin those first days of the gospel, we pretend not to the same now. But the assistances of the Spirit whereof we speak are, in some measure, attainable by Christians in all ages: for in this, Eph. vi. 18, praying in the Spirit is enjoined on all believers, and atall times, with all sorts of prayer. Now it is not to be supposed, that at all times, and in allsorts, of prayer, Christians should have this extraordinary gift. We may also further remark, that the gift of prayer itself is not expressed as such an extraor-PROOFS OF THE SPIRIT’S AID. 215 dinary and miraculous gift ; neither in the pro- phecy of Joel, chap. ii. nor in Acts, chap. ul. where that prophecy of Joel is accomplished ; nor is it mentioned particularly in the epistles of St. Paul among the miraculous gifts of the Holy Spirit, in those places, where they are enumerated. But only the gift of prayer in an unknown tongue, seems to be spoken of in 1 Cor. xiv. which ra- ther refers to the gift of tongues than to that of prayer. And itis not unlikely, that the omisssion or silence of the gift of prayer in those texts, might be designed for this very purpose, Viz. that though there were gifts of prayer by imme- diate inspiration in those days; yet that there should be no bar laid against the expectation of Christians, in all ages, of some divine assistan- ces in prayer, by a pretence that this was only an extraordinary gift to the apostles, and the first Christians. 6th Text. James v. 16, which we translate, the effectual fervent prayers of the righteous. Inthe original it is, DEESIS ENERLOEMENE, the inwrought prayer. ‘The word is used to signify persons possessed of a good or evil spirit ; and it signifies here prayer wrought in us by the good spirit that possesses us, that leads us and guides us.—And the word is used in this sense several times in1 Cor. xi. where the gifts of the Holy Spirit are spoken of. Yet let it be observed, that here the apostle is speaking of such an inwrought ayer as all Christians might be capable of; for pr his epistle is directed to all the scattered tribes of Israel, Jam. i. 1, and he bids them all confess their faults to one another, that they might he916 PROOFS OF THE SPIRIT’S AID. healed ; and for thisreason, because the inwrought prayer of the righteous availeth much. The last text I shall mention is Jude, ver. 20. ‘< Praying in the Holy Ghost, keep yourselves in the love of God.” Now this Epistle is written to all that are sanctified by God the Father, pre- served and called in Jesus Christ, ver. 1. They are all directed to pray by the assistance of the Holy Ghost.—And those who have _ not this spir- it, in ver. 19, are said to be sensual. I confess, the Holy Spirit hath been, in a great measure, so long departed from his churches, that we are tempted to think that all his operations in exhortations, in prayer and preaching, belong only to the first age of christianity, and to the extraordinary ministers, prophets and apos- tles ; and it was from this absence of the Spirit, that men proceeded to invent various methods to supply the want of him in prayer, by pater-nos- ters, beads, litanies, responses, and other forms, some good and some bad, to which they confined the churches, to keep up the form of worship, and the attention of the people ; and at best, we are left by many teachers to the use of our mere natural powers, our reason, and memory: and hence spring those reproachful expressions about the spirit of prayer, and the endless labor of men to make this word signify only the temper and disposition of the mind: so the spirit of adop- tion, in their sense, is nothing but-a child-like temper; and the spirit of prayer means nothing else but a praying frame of heart. But since some texts expressly speak of the Holy Spirit, as working these things in us, sincePROOFS OF THE SPIRIT’S AID. Q17 in many scriptures the Spirit of God is promised to be given us, to dwell in us, and to be in us, and to assist in prayer; why should we industri- ously exclude him from the hearts of the saints, and thrust him out of those scriptures wherever the words will possibly endure any other sense? It is,in my opinion, much more natural and reasonable for us to interpret those places where the Spirit is mentioned, according to the plain language of clear texts, where the name of God’s own Spirit is written. However, if a man will but allow the Spirit of God, and his assistances in prayer to be mention- ed in any one text of scripture, so far as to be persuaded and encouraged thereby to seek those assistances that he may pray better, I will not be angry with him, though he cannot find this Spirit in every text, where others believe he is spoken of and designed. IJ. The second argument for the aids of the Holy Spirit in prayer, is drawn from collateral scriptures ; and such are all those texts which represent the blessed Spirit as the spring of all that is good in us, and show us that all other du- ties of the Christian life, are to be performed in and by this Holy Spirit. Saints are born of this Spirit, John ili. 6. Are led by the Spirit, Rom. vin {4 Walk -in the, spiue,Gal v.10. Live in the Spirit, verse 25. By this Spirit mortifying the deeds of the body, Rom, viii. 13. ‘The Spir- ‘+t convinces of sin, John xvi. 9, andfits us for confession. . The Spirit witnesseth with our spir- its, that we are the children of God, Rom. vii. 16. and thereby furnishes us with thanksgivings, 19218 PROOFS OF THE SPIRIT’S AID. The Spirit sanctifies us and fills us with love, and faith, and humility ; and every grace that is needful in the work of prayer. Why then should men take so much pains to hinder us from praying by the Spirit, when it is only by the Spirit we can walk with God, and have access to God? Eph. 1. 18. II. The third argument, to prove that the Spirit of God doth sometimes assist men in the work of prayer, is the experience of ali Chris- tians, with regard to the grace of prayer; and many Christians in the exercise of the gift. ‘The great difference that is between some believers and others, in this respect, even where their na- tural abilities are equal ; and the difference that is between believers themselves, at different times and seasons, seems to denote the presence or ab- sence of the Holy Spirit. Some persons at some special seasons, will break out into a divine rap- ture in prayer, and be carried far beyond them- selves; their thoughts, their desires, their lan- guage, and every thing that belongs to their prayer, seem to have something of heaven in them. { will allow that, in some persons, this may be ascribed toa greater degree of understanding, invention, fancy, memory, and natural affections of the mind, and volubility of the tongue ; but many times also, it shall be observed, that those persons, who have this gift of prayer in exercise, do not excel nor equal the rest of. ther neighbors in fancy, invention, passion or eloquence ; it may be they are persons of very mean parts, and below the common capacity of mankind.PROOFS OF THE SPIRIT’S AID. 219 Nor can it be always imputed to an overflow of animal nature, and warm imagination at those times when they are carried out in prayer thus be- yond themselves; for this happens, sometimes when they find their natural spirits not raised nor exalted; but the powers of nature labor perhaps, under a decay and great languishing ; and they can hardly speak or think about common affairs. I wish these testimonies to the aids of the Holy Spirit were more frequent among us. Reflection. And it may be remarked, that those who despise this gift of the Holy Spirit, will deride the persons that pretend to any share of it, as foolish, stupid and ignorant; and will represent them generally as unlearned and sot- tish, dull and unthinking; and yet when this objection is made, whence comes this fluency, this ferver and this wonderful ability of pouring out the soul before God in prayer, which the scofters themselves cannot imitate? Oh, then it is attributed to our wit, our memory, our invention, our fancy, our vehement affections, our confi- dence or impudence ; to any thing rather than to the Spirit of God, because they are resolved to oppose his power, and deny his work in the hearts of believers. [ might here add citations from the articles and liturgy of the church of England, to confirm. the doctrine of the aids of the Holy Spirit in our religious performances. We have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may havea good will, and working with us when we have that good will. Art. 10.820 HOW FAR THE SPIRIT The working of the spirit drawing up the mind to high and heavenly things. Art. 17. And this ordinary work of the Holy Spirit in all believers, is called the inspiration of the Holy Spirit. Art. 13. O God, from whom all holy desires, all good counsels, and all just works do proceed: Second Collect at evening prayer. Anda little after: Almighty God, who hast given us grace to make ourcommon supplications. And in the Collect, the fifth Sunday after Easter. Grant that, by thy inspiration, we may think those things that be good, and, by thy merciful guiding, may per- form the same. Again, Almighty God, of whose only gift it cometh that thy faithful people do un- to thee true and laudable service, 13th Sunday after Trinity. Grant that thy Holy Spirit may in all things direct andrule our hearts, 19th Sun- day after Trinity. Homily 16th p. 1, 2, asserts the secret and mighty working of God’s Holy Spirit which is within us ; for it is the Holy Ghost and no other thing, stirring up good and godly motions in their hearts. Many more expressions of this kind might be collected from the homilies and pubhe prayers of the church of England ; so that one would think none of that communion should throw reproath and seandal upon the assistances of the Holy Spirit in good works and religious duties. SECTION If. HOW FAR THE SPIRIT ASSISTS US IN PRAYER. Ir is evident, then, that there is such a thing asASSISTS IN PRAYER. Qt the assistance of the Spirit of Godin the work of prayer; but how far this assistance extends is a farther subject of inquiry ; andit is very neces- sary to have a just notion of the nature and bounds of this divine influence, that we may not expect more than God has promised, nor sit down neg- ligently contented, without such degrees as may be attained. Persons in this, as in most other cases, are very ready to run away with extremes. They either attribute too much or too little to the Holy Spirit. In my judgment, those persons attribute too little to the Spirit of Prayer, 1. Whosay there is no more assistance to be capected in prayer, thanin any ordinary and com- mon affair of life; as when the ploughman breaks the clods of his ground, and casts in the wheat andthe barley, his God doth instruct him to discretion, and teach him. Isa. xxvill. 24, 25, 26. But this is, in effect, to deny his special in- fluences. 2. Those who allow the Spirit of God merely to excite some holy motions in the heart while they pray, and to awaken something of grace unto ex- ercise, according to the words of a prayer; but that he does nothing towards our obtaining the ability or gift of praying; nor at all assists us in the exercise of the gift with proper matter, me- thod or expression. I persuade myself, the scriptures cited in the foregoing section, concerning praying in the Spirit, can never be explained this way, in their full meaning ; and I hope to make it apparent in this section, that the Holy Spirit hath more hand in prayer than ne opinions allow.Q22 HOW FAR THE SPIRIT I thmk, also, on the other hand, those persons expect too much from the Spirit in our day, 1. Who wait for all their inclinations to pray, from immediate and present dictates of the Spirit of God ; who will never pray but when the Spir- it moves them. I find in scripture, frequent ex- hortations to pray, and commands to pray always; 1. e. topray upon all occasions; yet I find no promise nor encouragement to expect the Holy Spirit will, by sudden and immediate impulsesin a sensible way, dictate to me every season of prayer. For though the Spirit of God should sometimes withdraw himself in his influences, yet my duty and obligation to constant prayer still remain. 2. Those who expect such aids of the Holy Spirit as to make their prayers become the proper work of insptration ; such as the prayers of Da- vid and Moses, and others recorded in scripture. Let us not be so fond as to persuade ourselves that these workings of the Holy Spirit in minis- ters or in common Christians, while they teach, or exhort, or pray, arise to the character of those miraculous gifts that were given to the apostles and primitive believers ; suchas are described in the church of Corinth, and elsewhere. For at those times, a whole sermon, or a whole prayer together, was a constant impulse of the Holy Spir- it, perhaps for the words as well as all the matter of it, which made it truly divine. But in our prayers, the Spirit of God leaves us a great deal to ourselves, to mingle many weaknesses and de- fects with our duties, in the matter, and in the manner, and in the words ; so that we cannot say of one whole sentence, that it is the perfect orASSISTS IN PRAYER. 298 the pure work of the Spirit of God. And we should run the danger of blasphemy, to entitle the Spirit of God to every thing that we speak in prayer, as well as to exclude all his assistance from all the prayers of the saints in our day. 3. Those who hope for such influence of the Spirit as to render their own study and labors needless ; who never have given diligence to furnish themselves in a rational way with an abil- ity to pray, upon presumption of those divine impulses; nor upon any occasion will premeditate beforehand, but rush upon the duty, as Peter went out at Christ’s command to walk upon the water, and hope to be upheld and carried through all the duty without their own forethought ; they will cite the text which was given to the disciples ; «©When they deliver you up, take no thought how or what ye shall speak ; for it shall be given you ‘n that same hour what you shall speak.” Mat. x. 19. But this text has quite another design. It may be questioned, whether this word of Christ forbids them all premeditation, but only an anxious and solicitous fear and care, as we are bid to take no thought for the morrow ; Mat. vi. 34. i. e. be not over solicitous or disquieted about provision for the morrow. But if Christ did ut- terly forbid them all preparation, yet that com- mand and promise to the apostles in miraculous times, when they should appear before magis- trates, can never be given to encourage the sloth and laziness of every common Christian in our day, when he appears in worship before Sod. Now, in order to find the happy medium be- tween these two extremes, of attributing too A ne eeeQ94 HOW FAR THE SPIRIT much or too little to the Spirit of prayer, I have diligently consulted the word of God: and so far as | am able to judge or determine, his assistance in prayer may be reduced to the following par- ticulars. 1. He bestows upon us our natural capacities ; some degree of understanding, judgment, memo- ry, invention, and natural affections ; some meas- ure of confidence, and liberty of speech, and readiness to utter the conceptions of our mind. And this he doth to believers in common with other men ; for every good gift comes from God. James,i.17. Andin a particular manner, the third Person in the Trinity, the Holy Ghost, is generally represented as the Agent in such oper- ations, especially where they relate to religion. Il. He blesses our diligence in reading, hear- ng, meditation, study, and attempts at prayer ; whereby, while we attend to useful rules and in- structions, we treasure up a store of matter for this duty, and learn by degrees to express our thoughts with propriety and decency, to our own and other’s edification. Thus he adds a blessing to our studies, in order to grow in the knowledge of the things of Ged as Christians ; and in the learning of tongues to in- terpret scripture ; and in the holy skill of exhor- tation, in order to become able ministers. As these are called spiritual gifts, because, (as is before shown,) in the primitive times, they were given on the sudden, in an extraordinary man- ner, without laborious study to acquire them ; but in our day, these are to be obtained and im- proved by labor and use, by repeated trials, byASSISTS IN PRAYER. 225 time and experiance, and the ordinary blessings of the Spirit of God: and the same must be said concerning the gift of prayer. He sanctifies me- mory to treasure up such parts of the Holy Scrip- tures as are proper to be used in prayer ; he makes it faithful to retain them, and ready in the recol- lection of them at proper seasons. If men be- come skilful in any faculty, and especially in that which belongs to religion, it is justly attributed to God and his Spirit ; for if he teaches the plough- man to manage wisely in sowing and reaping, Isa. xxviil. 26, 29, much more doth he teach the Chris- tian to pray. He divides to every one what gifts he pleases, and works according to his good pleas- ure, 1 Cor xii. from ver. 4. to ver. Il. All sec- ondary helps and means, when well attended to and well applied, are made successful by his pow- erful benediction. And we may say to those Christians who have the greatest gifts in prayer, ‘Who made thee to differ from another? And what hast thou that thou hast not received :” 1Cor. ‘y. 7. For if we live not by bread alone, but by every word of power and blessing that proceeds from the mouth of God, Matt. iv. 4, much more may we say concerning the spiritual improve- ments of the mind, that they are not attained by our labor alone, but by the good Spirit of God making our labor prosperous. Ill. Heinclines our hearts to pray, and keeps them intent upon the work. By nature there is in men an estrangedness from God: and there is too much of it remaining in the best. There is a natural reluctance to the duties of immediate communion with God, anda weariness in them.226 HOW FAR THE SPIRIT It is only the Spirit of God that works a heaven- ly frame in us, that makes us ready to pray al- ways; and excites us to take occasion from the several concerns of our souls, or from the affairs of life,to go to the mercy-seat, and to abide there. It is he that kindly and secretly suggests, ‘now is the accepted time.” ‘The Spirit says to the soul secretly, “seek my face ;” and the soul replies, ‘‘thy face, O God, will I seek.” Ps, Xxvil. 8.—The spirit saith, come to God by prayer, as well as to Christ by faith. Rev. xxii. 19. It is he that enlarges the desires towards God,and gives silent intimations of audience and acceptance. By his good motions he overcomes our delay, and answers the carnal objections of our sinful and slothful hearts. He gives our spirits liberty for the work, as well as in it, and recalls our thoughts from wandering from Godin worship, whether they be drawn away by our eyes, or our ears, Or our busy fancies, or the suggestions of the evil one. It is the Holy Spirit that holds us to the du- ty, in opposition to all discouragements, and makes us wrestle and strive with God in prayer, pour out our hearts before him, and stir up our- selves to take hold of him, agreeable to the lan- guage of those scriptures, Gen. xxxil. 24, Rom. xv. 30, Ps. lxii. 8, Isa. xiv. 7. Now the means which the Spirit of God generally uses to bring us to prayer, and keep us to the duty, is by work- ing in our souls a lively sense of the necessity and advantage of it, or giving us some refresh- ment and delight in and by it, And if, when we are engaged in our worldly affairs, or in divine worship, the devil is permittedASSISTS IN PRAYER. 227 by sudden violent impressions on the fancy, to draw our hearts away to sinful objects, why should it be counted a strange thing, that the bless- ed Spirit should cast in holy motions and en- couragements to the duty. IV. He oftentimes, by his secret teachings, supplies us with the matter of prayer. ‘This is the express language of Holy Scripture, Rom. viii. 26. ‘The Spirit helpeth our infirmities ; for we know not what to pray for as we ought, but the Spirit itself maketh intercession for us,” and that, according to the mind or will of God, ver. 27. All the senses that the wit of man has contrived to put upon this scripture, to exclude the work of the Spirit of God, are very much forced and strained, to make them signify any thing else. It is plain that we “‘know not what is good” for ourselves, Eccles. vi. 12, and we of ourselves should often ask for things hurtful to us, James -y. 3. We are not acquainted with our own wants, nor the method of our relief. It is the Spirit that must convince us of sin and righteous- ness; of our sin, and the righteousness of Christ, John xvi. 9. Heisa Spirit of illumination in all the affairs of religion: itis he alone that searches the deep things of God, that knows what God hath prepared for believers, 1 Cor Vitteoy! "And therefore he makes intercession, or teaches us to pray for things agreeably to the divine will and purpose. He now and then also gives a hint of some argument to plead with God; either the name or mediation of Christ, or some of his own promises in the Gospel: for he is promised to take “~ ee eee eet Se eee 12 etal228 HOW FAR THE SPIRIT of the things of Christ and shew them unto us, Jon xy, 26, and.dohn, xvi, 13, 14, 15.. Jt is he that brings divine things to our remembrance: such things as are suited to the several parts of prayer. He sets the glory and the majesty of God before our eyes, and furnishes us with mat- ter of adoration. By bringingsin to our remem- brance, he fits us for confession, and by causing us to reflect on our many mercies, richly supplies us with thanksgivings. Now, since the evil spirit is said to pluck the good seed of the word of God out of the heart, Matt. xii. 19, why may we not suppose the good spirit to put good thoughts into the heart, to pre- pare and furnish us for such a duty as prayer? And such kind of influences as these, are called the good motions of the Spirit of God; which Christians of almost every sect and persuasion will allow, in some degree. V. When the Spirit of God supplies us large- ly with matter in prayer, he doth in some measure influence the method too. Method is but the disposition of the materials of a prayer, one after another. Now, as it is im- possible our tongues should speak all these togeth- er, so itis not possible our mind should receive all the kind hints of them from the Spirit at once, but successively one after another, as seems good to him. Sometimes he fills our souls with so deep and penitent a sense of our past sins, that we break out before God into humble confessions in the very beginning of prayer: ‘“‘O Lord, I am vile, what shall I answer thee? Mine iniquities are gone over my head, and the number of themASSISTS IN PRAYER. Q29 isinfinite.”, And perhaps the soul dwells upon its humiliations through almost all the time of worship. At another time the Spirit works as the Spirit of joy and thanksgiving: and the first words the lips utter, are the language of gratitude and praise; ‘‘ | thank thee, Father, Lord of heaven and earth that, though the mysteries of the gospel are hid- den from the wise and prudent, yet thou hast re- vealed them unto babes.” Sometimes the soul isso inflamed with desire after such a particular grace, or mortification of some'special sin, that almost from every part of prayer, from adoration, confession, thanksgiving, zc. it will fetch some argument for bestowing that mercy, and at every turn insert that special petition, enforcing it with new arguments and pleadings. Thus, though the beautiful connection of one sentence with another, and the smooth and easy transition from one part of prayer to another, be left much to ourselves, yet the mere order of those materials which the Holy Spirit gives in while we pray, will be in some degree under his direction or influence. Andif we may un- derstand those words of Elihu, in a literal sense, Job xxxvii. 19, we have need of assistance in mat- ter, method, and every thing, when we speak to God; and may well cry out, ‘Lord teach us what we should say to thee; for we cannot or- der our speech by reason of darkness:” we need light and instruction from thee to frame out speeches, and to put them in order. VI. The Spirit may be said to give some as- 0 a “ ee ee ee ee ene230 HOW FAR THE SPIRIT sistance also toward apt and proper expression in prayer. Forhe concurs in an ordinary way to the exercise of our natural and acquired faculties of knowledge, memory, vivacity of spirit, read- iness of speech, and holy confidence whereby we express those thoughts which he hath excited in us in a becoming manner. And this he doth also in preaching and conferring upon the things of God, and this more eminently in the work of prayer ; so that hereby a-believer is able at times to pour out his soul before God, with a fulness of thought and variety of expression, to the great comfort of his own soul, and the edification of his fellow-worshippers. St. Paul speaks of this boldness and utterance as a spiritual gift, 1 Cor. i. 5, and2 Cor. viii. 7. And he often prayed for this confidence and freedom of speech, this par- RESIA In preaching, Eph. vi. 19; Col. iv. 3, 4. And we also have reason to ask it of God in prayer ; for it is as necessary also in that duty for carrying on the work of grace in our hearts, and the building up of the church, the body of Christ for which all gifts are given. I might add, also, that, as the Holy Spirit fre- quently, by secret hints, supplies us with the matter of prayer, he by that very means assists us toward expression ; for expression is but the clothing of our thoughts or ideas in proper words. Now, in this state, where the soul and body are so united, the most part of the ideas and concep- tions of our mind are so joined to words, that words arise, as it were, mingled with those ideas or conceptions, which the Holy Spirit awakens within us.—And we may humbly hope, that whenASSISTS IN PRAYER. 231 he hath given us some secret whispers what we should pray for, he will at least so far enable us to use proper expressions, as may convey the same thoughts and matter to those who join with us in worship. Especially when proper materials of prayer are brought to our mind in scripture expressions, in some sense these are words ‘“‘ which the Holy Ghost teacheth ; that Spirit which is promised to bring to our remembrance the things which Christ hath taught us. . But this is more evidently so at that time, when, together with these expres- sions, the graces of prayer are wrought up toa lively exercise, which is the next step of the as- sistance of the Spirit. VII. He excites those graces in us, which are suited to the duty of prayer. He spiritualizes our natural affections, and tixes them on proper objects, and enlarges and heightens their activity. When sinis recollected, he awakens anger, shame and sorrow: when God is revealed to the mind in glory and justice, he overspreads the soul with holy awe, and humble fear. When the Lord Je- sus Christ and his redemption, are upon the thoughts, the Holy Spirit warms and raises our desire andlove. Weare in ourselves cold and dead to spiritual things ; he makes us lively in prayer, and holds us to the work ; he begets a holy reverence of God while we adore him ; he works in us delight in God, and longing desires after him; fervency and importunity in our pe- titions for spiritual mercies, submission and resig- nation to the will of God in temporal things ; faith in our Lord Jesus Christ, and hope in the pro- ee ree ie ee eel239 HOW FAR THE SPIRIT mises of the Gospel, while we plead with God for an answer to our prayers; he fills us also with holy joy and exultation in God, while we recollect in prayer his glories or his benefits, and awakens all the springs of thankfulness. As these qualities in their first operation, are attributed to the Spirit of God, (which is not my present business to prove, ) so in their constant exercise in every duty, they want his farther assistance and efficacy, since of — ourselves an apostle could say, “‘ we are not suf- ficient for one good thought ;” 1 Cor. iii. 5, but all our sufficiency is of God. It is God of his good pleasure, worketh in us both to will and to do. Phil. ii. 13. He gave us sincere aims and designs in our petitions ; for as to the manner of our prayers, there is the assistance of the Spirit necessary, as well as to the matter; and it is hint- ed in the text before cited, Rom. viii. 26,— ““‘We know not what to pray for as we ought, but the Spirit helpeth us. He influences our minds with a true and upright aim at the glo- ry of God and our salvation; for otherwise we are ready to ask good things amiss, that we may spend them on our lusts. James iv. 3. This work of the Spirit in awakening our gra- ces, (though it be mentioned last,) yet it often begins before the prayer, and precedes his other influences, or our own labor in speaking to God. Thus have I delivered my sentiments at large, concerning the extent of the influences of the Spirit of God in prayer, and have shown how he qualifies us habitually for prayer, actually dispo- ses and prepares us for it, and gives us present assistance init. And after all, I would say, thatSe ad er EO Ta ASSISTS IN PRAYER. 933 the most considerable and common assistance in prayer, which is peculiarly attributed to the bless- ed Spirit, as a Spirit of prayer, and may be ex- pected from him in our day, consists chiefly in this, the putting our souls into a praying frame, the stir- ring up holy motions and breathings after God, giving secret hints of our real wants, and of ar- guments and promises to plead with God, awak- ening the graces of love, fear, hope and joy, that i are suited to this duty ; and it is chiefly upon this E account that he is called a Spirit of grace and supplication. When these are raised to a high degree, the heart will have a natural influence \ upon the invention, the memory, the language, and the voice. Out of the abundance of the { heart the mouth will speak. And, for the most part, the utterance will be proportionable to the degree of inward affection, and to the natural and acquired abilities of the person that prays; excepting some rare and glorious instances, where men are carried beyond themselves, by the un- common presence of the Divine Spirit. I might venture upon this subject, to make an address to those persons who will entertain nothing in religion but what appears agreeable to principles of reason and philosophy, and yet have taken liberty to scoff at divine assistances, in the duty of prayer. Let me entreat you, sirs, to tell me what there is in this doctrine that is unreasonable to assert, or unbecoming a phi- losopher to believe? If the great God has requir- ed every man to pray, and will hear and reward the humble and sincere worshipper, why may we not suppose ee so compassionate as to help us 20* eee eee954 HOW FAR THE SPIRIT in this work which he requires? Is he not full of goodness, and ready to accept those sinners that return to him? And why shall not the same goodness incline him to assist those that desire and attempt areturn! Why may he not by secret impressions draw out farther the desires of the soul that already breathes after him, when he sees the Spirit willing and feeble; and thus sweetly encourage the worship he delights in, and prepare his servants for his own reward? This address may be repeated to Christians that profess the doctrine of the Holy Trinity, with much more force and argument.—Do you believe the Almighty God sent his own Son to teach us how to pray? And when we are taught the right way, why may not his own Spirit assist in the per- formance ? Hath Jesus Christ purchased heaven for us, and may not the Spirit be permitted to in- cline us to ask for that heaven, and awaken our desires toseek it? Whenthe Son of God saw us perishing in guilt and misery, did he descend, and relieve, and save us, by dying forus? And when the Spirit of God beholds a poor creature willing to receive this relief and salvation, and yet is afraid to venture into the presence of an offended God, why may he not give secret hints of encouragement, and draw out the addresses of the heart andlips to a God that is willing to pardon: When he sees an humble sinner la- boring and striving to break through temptations, to lay aside vain thoughts, to put carnal things faraway from the mind, and to converse with God alone, why may he not impress some divine thoughts upon him, stir up devout and strong af-SPIRIT’S INFLUENCE. 235 fections, make him surmount his difficulties, and raise him a little towards his heavenly Father? Since he has given him faculties, of memory, in- vention and speech, why may he not assist those faculties when directed toward himself, and make them swifter and warmer in their advances to- wards God? To what purpose is the blessed Spirit mentioned so often in the New ‘Testament as one that helps forward the salvation of men? To what purpose does he sustain so many charac- ters and offices of scripture? And to what end is he so often promised to Christians, to be with them, and dwell in them, as a most glorious bless- ing of the gospel, if he be not permitted to do so much as this in assisting men to draw near to their Maker, and helping the children of God on earth to converse with their Father who is in heaven? Now, if such condescensions as these are not unworthy of the blessed God, why should it be unworthy of man or a Christian to believe them, and hope for them! SECTION II. CAUTIONS ABOUT THE INFLUENCES OF THE SPIRIT. THERE are many practical cases that arise upon this subject, of the assistance of the Spirit of prayer, which exercise the thoughts of honest and pious persons. It is not my purpose here to enlarge in this way; yet that 1 may prevent or obviate some difficulties, 1 would lay down these few cautions: eee ae 7 Sree we ere ESTE ree236 CAUTIONS ABOUT THE I. First Caution. Do not believe all manner of wmpulses or urgent impressions uf the mind to goand pray, proceed always from the blessed Spirct. Sometimes the mere terrors of conscience, awak- ened under a sense of guilt and danger, will urge a naturalman to go to prayer. So the sail- ors in Jonah’s ship, when surprised with a storm, each of them fell a praying.—Though the Spirit of Godin his own operations, makes much use of the consciences of men to carry on his own work ; yet when these inward impulses to pray arise, merely from some affrighting providence, or sud- den conviction, and torment of mind, and thus drag us into the presence of God, without any as- sistance to perform the duty, and without much regard to the success of the duty, we may justly fear the Holy Spirit of God hath not much hand in such impulses ; for he both assists in the duty, and makes us solicitous about the success of it. Sometimes Satan may so far transform hinself into an angel of light, as to hurry and impela person to go and pray.—But his impulses are gen- erally violent and unreasonable. When we are engaged in some other business that is the proper duty of that season, he tyranically commands, in a moment, to leave all and go aside and pray. But the Spint of God draws us to God at a fit season, so as never to thrust out another necessary duty toward God or toward men. He isa Ged of order, and his Spirit always excites to the proper duty of the hour ;—wherefore Satan would but divert us from one business, by forcing us away to another, and then leave us to our ownSPIRIT’S INFLUENCE. 237 weakness in it, and vex us afterwards with accu- sations. II. Second Caution. Do not expect the influ- ences of the Spirit of prayer should be so vehe- ment and sensible, as certainly to distinguish them from the motions of your own spirits: for the Spirit of God generally acts towards his people agreeably to the dispensation under which they are, either in a more sensible, or a more impercep- tible way. Under the Old Testament, the Spirit of God often carried the prophets away, as if it were in an ecstasy beyond themselves ; their style, their gesture, as well as inward commotions of heart, were frequently different from the common man- ner of men, and did sufficiently evidence to them- selves, andin some measure, to others also, that they were under the impressions of the Holy Spirit at special seasons. Under the New Testament, the apostles hada more constant and habitual assistance of the Spir- it, though it was extraordinary also; and ina calmer way were influenced in prayer and preach- ing more agreeable to rational nature : though, without doubt, they themselves well knew, when they were under the certain conduct of the Holy Spirit. In our day, when we have no reason to expect extraordinary inspirations, the Spirit of God usually leads us in so soft and silent a manner, agreeable to the temper of our spirits, and con- current circumstances of life, that his workings easily distinguished by ourselves or are not to be the rational motions of our own others, from988 CAUTIONS ABOUT THE hearts, influenced by moral arguments; though by the whole tendency, and the sanctifying ef- fects, we know we had some assistance of the blessed Spirit. Such are his operations generally in conversion, sanctification and consolation ; he works so con- tinually andsweetly with our own spirits, that we cannot certainly distinguish his working by any vehemence or strength of impression; but it is best known by the savor and relish of divine things that we then feel in our souls, and by con- sequent fruits of satisfaction in our hearts and lives. Ill. Third Caution. Though we have not any sure ground to expect extraordinary influences from the Spirtt of prayer im our day, yet we ought not to deny them utterly ; for God hath no- where bound himself not to bestow them: the chief ends for which immediate inspirations were given, are long ceased among us where the gos- pel is so wellestablished: yet there have not been wanting instances in every age, of some extraor- dinary testimonies of the Spirit of God to the truth of the gospel, both for the conviction of unbelievers, and for the instruction, encourage- ment, and consolation of his own people. In the conversion of a sinner, the Spirit’s work is usually gradual, and begun and carried on by providences, sermons, occasional thoughts, and moral arguments, from time to time, till at last the man is become a new creature, and resolves heartily to give himself up to Christ, acccrd- ing to the encouragement of the gospel. Yet there are now and then some surprising and sud-SPIRIT’S INFLUENCE. 239 den conversions, wrought by the overpowering influences of the Holy Spirit, something like the conversion of St. Paul. In the consolation of saints, the Spirit general- ly assists our own minds in comparing their hearts with the rule of the word, and makes it appear, they are the children of God, by finding the char- acters of adoption in themselves ; this is his ordi- nary way of witnessing. But there are instances when the Spirit of God hath in a more immediate manner spoken consolation, and constrained the poor trembling believer to receive it; and this hath been evidenced to be divine, by the humili- ty and advancing holiness that hath followed it. So it is in prayer. ‘The ordinary assistances of the Spirit, given in our day to ministers, or pri- vate Christians, in their utmost extent, imply no more than what I have describedin the foregoing chapter: but there are instances wherein the Spir- it of God hath carried a devout person in wor- ship far beyond his own natural and acquired pow- ers, in the exercise of the gift of prayer, and rais- ed him to an uncommon and exalted degree of the exercise of praying graces, very near to those divine impulses, which the primitive Christians enjoyed. If a minister in a public assembly has been ena- bled to make his addresses to God with such a flow of divine eloquence, and spread the cases of the whole assembly before the Lord in such expres- sive language that almost every one present hath been ready to confess, Surely he knew all my heart ; if they have all felt something of a divine power attending his words, drawing their heartsee eam pili di: ere ameeietinent Q40 CAUTIONS ABOUT THE near to the throne, and giving them a taste of heaven: if sinners have been converted in num- bers, and saints have been made triumphant in grace, and received blessed advances towards glory ; | would not be afraid to say ‘“‘Surely, God is in this place,” present with the extraordinary power and influence of his Spirit. If a Christian hath been taught by this Spirit making intercession in him to plead with God for some particular mercy in such an unwonted strain of humble and heavenly argument, that he has found in himself secret and inward assurances, that the mercy should be bestowed, by something of a prophetical impulse, and has never been mis- taken ; if grace has been in vigorous exercise in the prayer, and afterward the success has always answered his expectation, I should not forbear to believe the extraordinary presence of the Spirit of prayer with him at that season. Dr. Winter, in Ireland,and several ministers and private Chris- tians of the last age in Scotland, are notable and glorious instances of this gracious appearance of the Holy Spirit. If a serious and humble worshipper, that hath long been seeking after the knowledge of some divine truth, should find himself enlightened up- on his knees with a beam of heavenly light shin- ing upon that truth with most peculiar evidence, and teaching him more in one prayer than he had learned by months of labor andstudy ; I should venture to acknowledge the immediate aids and answer of the Spirit of prayer and illumination. Luther issaid to have enjoyed such divine favors, at the reformation of the church from popish darkness.SPIRIT’S INFLUENCE. QAy If a holy soul hath been conflicting with doubts and fears,and waiting upon God in all its appoint- ed ways of grace, seeking consolation and assur- ance of the love of God: if while he hath been at the throne of grace, he has beheld God as his God, smiling and reconciled, and, as it were, seen the work of God on his own heart, in a bright and convincing light, and perhaps, by some comfortable word of scripture impressed on his thoughts, hath been assured of his love to God, and the love of God to him: if from that imme- diate sensation of divine love he has been filled with joy unspeakable, and full of glory, as well as warmed with heavenly zeal for the honor of God, his God and Father ; I must believe such a one to be sealed as a child of God, by the sweet influences of the Spirit of adoption, teaching him to pray, and cry, Abba Father. But concerning such workings of the Spirit of God as these are, because there have been many vain and foolish pretences to them, I would make three remarks. 1. ‘These are rare instances, and bestowed by the Spirit of God in so sovereign and arbitrary a manner, according to the secret counsels of his own wisdom, that no particular Christian hath any sure ground to expect them. Though I am persuaded there are many moreinstances of them in secret, among pious and humble souls, than ev- er came to public notice. 9. They are best judged of and distinguished from the mere effects of a warm fancy, and from the spirit of delusion, not so much by the bright- ness and vehemence of the present impression, as242 CAUTIONS ABOUT THE by their agreeableness to the standing rule of the word of God, and their influence towards humili- ty and growing holiness. ‘There is, therefore, the same rule to judge of the uncommon, as well as the common assistances of this Spirit of suppli- cation. 3. How near soever these rare and extraordi- nary impulses come to the inspiration of the apos- tles and first Christians in the truth and power of them, yet they fall far short in the distinct evi- dence ; for the Spirit of God hath not taught us so far to distinguish any particular parts or para- graph, even of such an extraordinary prayer, as that any one can say, These are perfect divine inspirations ; because he would have nothing stand in competition with his written word, as the rule of faith and practice of his saints. IV. Fourth Caution. Do not make the gift of prayer the measure of your judgment concerning the spirit of prayer. If we follow this rule, there are three cases where we may be led into mistake. The first case is, when the gift is in great and lively exercise. Have a care of believing, that all those persons pray by the Spirit, who pro- nounce very pious expressions with great seeming fervency, and much volubility of speech: when it may be, their behaviour and character in the world is sinfuland abominable in the sight of God. It is true, indeed, the Spirit of God sometimes bestows considerable gifts upon persons that are unconverted ; but we are not immediately to be- lieve, that every thing that is bright and beauti- ful is the peculiar work of the Spirit in our day,SPIRIT’S INFLUENCE. Q4G unless we have some reason to hope, the person is also one of the sons of God. Much less can we suppose, that noisy gesture, a distorted countenance, violence, and vocifer- ation, are any signs of the presence of the. Di- vine Spirit: sometimes, indeed, the extraordinary anguish of mind, or inward fervor of affection, have extorted from the Saints uf God loud com- plaints and groanings. David sometimes prac- tised this, as appears inhis Psalms. Jesus Christ himself, when pressed with sorrows heavier than man could bear, offered strong cries and tears in the days of his flesh ; Heb. v. 7. and we are sure, the Spirit of prayer was with him. But there may be great noise, and violent commotions used to make a show of fervency and power, and with a design to make up the want of inward devotion. God himself was indeed present at Sinai with thunder and lightning, and the sound of a trum- pet once. Exodus, xix. But another time, when he came down to visit Elijah, he was not in the earthquake, nor in the tempest, but in the still small voice. 1 Kings, xix. [ would not impute the difference betwixt the prayers of one minister and another ; one Chris- tian and another, merely to the presence or ab- sence of the Holy Spirit. Natural constitutions, capacities, acquirements, natural affections, and providential circumstances, can make a great dif- ference.—Nor would I impute the difference that is betwixt the prayers of the same true Christians, at different seasons only, to the unequal assistan- ces of the blessed Spirit ; for many other things may occur to make them more or less cold or fer-244 CAUTIONS ABOUT THE vent, dull or lively, in the exercise of the gift of prayer. The second case, wherein we may be in danger of mistake, is, where there is but a small meas- ure of the gift of prayer. How ready are some persons to judge the Spirit of prayer is absent from the heart of that person that speaks to God if he hath but a mean and contemptible gift! If he seems to repeat the same things over again ; if he labors under want of words, or expresses his thoughts in improper or disagreeable language: if he hath no beauty of connexion betwixt his sentences, and hath little order or method in the several parts of prayer. Now, though such per- sons that have so very small and despicable a talent should not be forward to speak in prayer in a great assembly, or among strangers, till by practice, in amore private way, they have at- tained more of this holy skill; yet there may be much of the Spirit of prayer in the hearts of some such persons as these. It may be, they are young Christians lately converted, and are but beginning to learn to pray. The business of praying isa new work to them, though their zeal be warm, and their hearts lively in grace. And natural bashfulness may some- times hinder the exercise of a good gift of prayer. Or it may be, they have very low natural parts; a poor invention, and memory,a barrenness of words, or some difficulty, or unhappiness in their common way of expressing themselves about other affairs ; they may be some of those foolish things of this world, that God hath called to the knowledge of his son, and filled their hearts withSPIRIT’S INFLUENCE. 245 rich grace; but grace doth not so far exalt nature as to change a dull genius, and low capacity mto a sprightliness of thought, and vivacity of lan- guage. Or, perhaps, they have long disused themselves from praying in public ; and at first, when they are called to it again, they may be much at a loss, as to the gift of prayer, though grace may be in its advances in the soul. Or, perhaps, they are in the lively exercise of deep humility and mourning before God, undera sense of guilt, or overwhelmed with fears of di- vine.desertion, or conflicting and wrestling hard with some hurrying temptation, or under a pre- sent depression of mind, by some heavy sorrow ; and may be in the case of David, when he was so troubled that he could not speak. Psalm Ixxvii. 4. Or, Finally, God may withhold from them the exercise of the gift of prayer,to punish them with shame and confusion, for some neglected duty, and chastise them, it may be, for carelessness, in seeking after this holy skill of speaking to God, though some grace, such as zeal and love, may be at work in the heart. Sometimes it may happen, that the Spirit of prayer is communicated in a great degree to an humble Christian, who falls into many thoughtless indecencies of gesture in prayer, or delivers his sentences with a most unhappy tone of voice. Perhaps he was never taught to practice decency when he was young; andsuch ill habits are not easily cured afterwards. Weare not, therefore, to despise, AND, offended at all such prayers, a eS eo Se Oe eee246 SPIRIT’S INFLUENCE. but endeavor to separate what is pious and di- vine from the human frailty and weakness, to pity such persons heartily, and be so much the more excited ourselves to seek after every thing that is:iagreeable in the gift of prayer, The third case, wherein we are in danger of mistake, is, when the gift is not ‘exercised at all. Some persons have been ready to imagine they could not pray by the Spirit, but when they ex- ercised the gift of prayer themselves. But this is a great mistake. For though one person be the mouth of the rest to God, yet every one that joins with him may be justly said to pray in Spirit, if all the graces that are suited to the duty of prayer, and to the expressions that are then used, are found in exercise and lively vigor. And it is possible that apoor humble Christian may pray in the Spirit, in the secret and silence of his heart, while the person that speaks to God in the name of others, hath very little or nothing of the Spirit of God with him, or when the words of the prayer are a known and prescribed form. ‘Though the Spirit of prayer, inthe common language of Chris- tians, is never applied to the exercise of the gift, where there is no grace ; yet itis often applied to the exercise of the grace of prayer, without any regard to the gift. V. Fifth Caution. Do not expect the same measures of assistance at all times from the Spirit of prayer. He has nowhere bound himself to be always present with his people, in the same de- grees of his influence ; thoughhe will never ut- terly forsake those of whose hearts he has taken possession as his temple and residence. He isTHE SPIRIT OF PRAYER. QA47 compared to the wind, by our Lord Jesus Christ. John ui. The wind blows where, and when it listeth, and is not always equal in the strength of its gales, nor constant in blowingon the same part of the earth. ‘The Holy Spirit is a sov- ereign and free agent, and dispenses his favors in what measure he pleaseth, and at what seasons he will. Those, therefore, that enjoy at present a large share of assistance from the Spirit of prayer, should not presume upon it that they shall always enjoy thesame. ‘Those that have in any measure lost it, should not despair of recovering it again ; and those that have not yet been blest with his influences, may humbly hope to attain them by seeking. And this naturally leads me to the fol- lowing section, SECTION IV. DIRECTIONS TO OBTAIN AND KEEP THE SPIRIT OF PRAYER. Tun last thing I proposed, is to give some Direc- tions how to obtain and to keep the assistance of the Holy Spirit ; and they are such as these: Direction 1. Seek earnestly after converting Grace and Faith in Jesus Christ.—For the Spi- it of grace and of supplication dwells in believers only. He may visit others, as he isthe author of some spiritual gifts; but he abides only with the saints. ‘The sonsof God are so many temples of his Holy Spirit. 1 Cor. iii. 16. And he perfumes their souls with the sweet incense of prayer, as- “ Te ee ee eee eee See248 DIRECTIONS TO OBTAIN cending up from their hearts to God who dwells in heaven. If we are in the flesh, that is, in an unconverted state, we cannot please God, nor walk in the Spirit, nor pray in the Spirit, Rom. vill. 9, It is only the children of God that re- ceive his Spirit as a Spirit of adoption, Rom. viii. 15. ‘* Because ye are sons, he hath sent the Spir- itof his Son into your hearts; and it is by faith in Christ Jesus that we receive this Spirit.” Gal. ii. 14. And wheresoever he is the Spirit of all grace, he will, in some measure, be a Spirit of prayer too. Let all Christians, therefore, that would main- tain and increase in the gifts of the Holy Spirit, live much by the faith of the Son of God, and be frequent in acts of dependance upon Christ Jesus: For the Spirit is given to him without measure, and in all fulness; that from his fulness we may derive every gift, andevery grace. John ui. 84. and 1.16. Asin the natural, so in the spiritual or mystical body, the spirits that give life and activity to the heart and tongue, and to all the members, are derived from the head. He that lives in heaven as our Intercessor and Advo- cate, to present our addresses and petitions to the throne, will send his own Spirit down to earth, to assist usin drawing them up. Live much upon him, therefore, as your Intercessor, and your vital Head. Direction 2. Give all diligence to acquire this gift, or holy skill, according to the directions con- cerning the matter, method, and manner of prayer, which have been laid down before ; and be much in the practice of prayer, both in secret and withTHE SPIRIT OF PRAYER, 249 one another, that young habits may grow, and be improved by exercise. ‘The Spirit of God will come and bless the labors of the mind towards the acquiring of spiritual gifts. Timothy is com- manded to give attendance to reading ; to medi- tation on the things of God; and to give himself wholly up to the work, that his profiting may ap- pear unto all, though he received gifts of imspi- ration. 1.Tim. iv. 3, compared with ver. 14, 15, and 2'Tim. i. And much more should we do it, who are not thus inspired. Though prophecy was a gift of immediate in- spiration, yet there were of old the schools of the prophets, or the college, in which young men were trained up in the study of divine things, that they might be the better prepared to receive the Spirit of prophecy, and use and improve it better. And these were called the sons of the prophets. 2. Kings, vi. 1. 2 Chron. xxxiv. 22. St. Paul labored and strove with his natural powers, while the Spirit wrought mightily in him. Col. i. 29. Do not imagine yourselves to be in danger of quenching the Spirit, by endeavoring to furnish yourselves with matter, or expression of prayer ; for the Spirit of God usually works in and by the use of means. Asin the things of nature, so in the things of grace, itis a true and divine prov- erb, “The soul of the sluggard desireth, and hath not; but the soul of the diligent shall be made fat.2?> Prov. xiii. 4. We are to put forth our best efforts and then hope for divine assis- tance; for the Spirit of God helps together with us. Rom. viii. 26. Asif aman should take holdit 350 DIRECTIONS TO OBTAIN of one end of a burden, in order to raise it, and some mighty helper should make his labor effectu- al, by raising it up at the other end, and fulfilling the design. It was the encouragement which David gave his son Solomon, Arise and be doing and the Lord shall be with thee. 1 Chron. xxu.- 16. While we are stirring up ourselves to obey the command of God, and seek his face, we hav reason to hope his Spirit will strengthen us to this obedience, and assist us in seeking. As when God commanded Ezekiel to arise and stand upon his feet, and bid him put forth his natural powers towards raising himself, the Spirit entered mto him, andset him on his feet, and, by a divine power, made him stand. Ezekiel, u. 1, 2. Direction $. Pray earnestly, and pray for the promised Spirit as a Spirit of prayer.—Depend not upon all your natural and acquired abilities, what glorious attainments soever you enjoy. How have some persons been shamefully disap- pointed, when they have ventured presumptuous- ly to make their addresses to God, by the mere strength of their own wit, and memory, and con- fidence. What hurry and confusion of thought have they fallen into, and been incapable to pro- ceed in the duty! The Holy Spirit shall be given to them that ask aright. Luke, xi. 13. Plead the promises of Christ with faith in his name, John, xiv. 16, 17. for he has promised, in his own name, and in his Father’s, to send his Holy Spir- it. Direction 4. Quench not the Spirit of prayer by confining yourselves to any set forms whatsoev- er. hough the Spirit of God may be present,THE SPIRIT OF PRAYER. 951 and assist in the exercise of grace,, while we use forms of prayer, yet let us have a care how we stifle or restrain any holy motions, or good de- sires, and heavenly affections, that are stirred up in our hearts when we pray. If we refuse to ex- press them, because we will not vary from the form that is written down before us, we runa great risk of grieving the Holy Spirit, and cau- sing him to depart from us, as he is the Spirit of erace ; andwe effectually hinder ourselves from his assistance in the gift of prayer. While you borrow the best aids in your devo- tion from those prayers, that are indited by the Spirit of God in scripture, take care and quench not his farther operations, by confining yourselves entirely to those words and expressions. ‘The Holy Spirit may be quenched, even by tying yourselves to his own words ; for, if he had thought those words of scripture all-sufficient for all the designs and wants of his saints in prayer, he would have given same hint of it in his word ; he would have required us to use those prayers always: and there would have been no farther promise of the Spirit to assist us in this work ; but now he has promised it, and has forbid us to quench it while we pray without ceasing. 1 Thess. v. tr 18, 19 Direction 5. Dare not to indulge yourselves in a course of spiritual worship im a round of for- mality and lip-service, without pious dispositions, and warm devotion in your own spirits. There may be danger of this formality and coldness, even in the exercise of the gift of prayer, when ué are not tied toa form. “Avid” Mew Can we “ ge rer er OT nnn heDIRECTIONS TO OBTAIN think the Spirit of God will come to our assistance if.our spirits withdraw, and are absent from the work? Take notice of the frame of your minds in prayer; observe the presence or absence of this divine assistant; the Holy Spirit; and sinceye are bid to pray always in the Spirit, Eph. iv. 18, be not satisfied with any one prayer, where ye have found nothing at all of inward divine breath- ing towards God through the work of his own Spirit. Oh the dismal character and temper of those souls that pass whole years of worship, and multiply duties and forms of devotion, without end and without number, and no spirit in them! Direction 6. Be thankful for every aid of the Spirit of Godin prayer, and improve it well. Spread all the sails of your soul to improve every gale of this heavenly wind, that blows when and where it listeth. John, iii. 8. Comply with his holy breathings and spiritual motions. Abide in prayer when you feel your graces raised into a lively exercise; “ for it is the Spirit that quick- eneth.” John vi. 63. He doth not always come in a sensible manner; therefore, be tenderly careful lest you shake him off, or thrust him from the door of your hearts, especially if he be a rare visitor. Direction 7. Have a care of pride and self- sufficiency, when at any time you feel great en- largemenis of soul in prayer, and warm affections, and divine delight. Attribute not to y ourselves what is due to God, lest he be provoked. The gift of prayer, ina lively and flowing exercise, will be in danger of puffing up the unwaryTHE SPIRIT OF PRAYER. 953 oat . Christian ; but let us remember, that it is with the humble that God will dwell ; Isa. lvii. 15, and to the humble he giveth more grace. James, iv. 6. Direction 8. Grieve not the Holy Spirit in the course of your conversation in the world. Walk according to the Spirit, and ye shall not fulfil the lusts of the flesh, nor make him depart grieved. Eph. iv. 29. Hearken to the whispers of the Spirit of God when he convinces of sin, and com- ply with his secret dictates when he leads to duty, especially the duty of prayer at fit times and sea- sons. Grieve him not by your unwatchfulness, or by wilful sins; resist him not lest he re- move ; but rather seek greater degrees of his en- lightening and sanctifying influences. If you thrust himutterly away from you in the world, he will not take it well at your hands, nor vouch- safe to you his presence in the closet or in the church. If you grieve him before men, he will withdraw from you when you would come near to God, andleave your souls in grief and bitter- ness. Dealkindly with him, therefore, when he comes to make a visit of conviction to your con- sciences, and to direct and incline you even to difficult and self-denying duties: value his pres- ence asa Spirit of knowledge and sanctification, and he will not forsake you as a Spirit of prayer. Live in the Spirit, walk in the Spirit, and then you shall also pray in the Spirit. Thus have I given short and plain directions how the assistances of the Holy Spirit may be ob- tained, according to the encouragements of the word of God, and the experience of praying Christians ; ne he be a sovereign and free 2 ~ eae ete en Perr eet@ Ss 254 DIRECTIONS TO OBTAIN agent, and his communications are of pure mer- cy, so that we can pretend no merit; yet the Spirit of God has so far condescended, as to give promises of his own presence to those that seek it in the way prescribed. I would not finish this section without a word of advice to those from whom the Spirit of prayer is in a great measure withdrawn, in order to their recovering his wonted assistance. Advice 1. Be deeply sensible of the greatness of your loss ; mourn over his absence, and lament after the Lord, Recollect the times when you could pour out your whole heart before God in prayer, with a rich plenty of expressions and lively graces ; compare those shining hours with the dull and dark seasons of retirement which younow complain of. Go and mourn before your God, and say, ‘How vigorous were all the powers of my nature heretofore in worship! How warm my love! How fervent my zeal! How overflowing was my repentance! And how joyful my thanksgivings and praises! But now, what a coldness hath seized my spirit! How dry and dead is my heart, and how far off from God and heaven, even while my knees are bowed before him in secret! How long, O Lord, how long ere thou return again?? Haveacare of being satis- fied with acircle and course of duties without the life, power and pleasure of religion. The Spirit of God will come and revisit the mourners. Jer. xxxi. 20. When God heard Ephraim be- moaning himself, he turned his face towards him with compassion. Advice 2, Look back, and remark the steps55 THE SPIRIT OF PRAYER. rs whereby the Spirit of God withdrew himself ; and search after the sins which provoked him to de- part. He is not wont to go away and leave his saints, except they grieve him. See if you cannot find somé sensual iniquity in- dulged. He hates this ; for he is a Spirit of pu- rity. David might well fear, after this scandal- ous sin, that God would take away his Holy Spir- it from him. Ps. li. 11. Recollect, if you have not rushed upon some presumptuous sin, and run counter to your own light and knowledge: this is a sure way to make him withdraw his favorable presence. Ask your conscience, whether you have not re- sisted this blessed Spirit, when he hath brought a word of conviction, or command, or reproof to your soul? Whether you have not refused to obey some holy influence, and been heedless of his kind motions in any duty or worship? ‘This highly deserves his resentment and departure. Reflect whether you have not absented your- self sinfully from your closet often, or often left it, almost as soon as you came toit, froma pre- vailing carnality of mind, and sinful weariness of duty ; and often shuffled off the work like a tire- some task, because you fancied the world called you. It is no wonder then, if the Spirit of prayer absent himself from your closet even when the world gives you leave to gothither. And you may expect also, that if you decline secret prayer, the Spirit will not always attend you in public. Consider whether you have not grown proud and vain in gifts and attainments ; and thus the ee ne ee~ 56 DIRECTIONS TO OBTAIN & Holy Spirit hath been provoked to leave you to yourself to show you your own weakness and insufhiciency, and to abase your pride. Cry earnestly to bim, and beg that he would discover his own enemy, which hath given him so just offence ; and when you have found it out bring it and slay it before the Lord. Confess the sin before him with deep humiliation and self- abasement ; abhor, renounce and abandon it for ever. Bring it to the cross of Christ for pardon, and there let it be crucified and put to death. Cry daily for strength against it from heaven ; renew your engagements to be the Lord’s, and to walk more watchfully before him. Advice 3. Remember how you obtained the Spirit of prayer at first. Read over all the fore- going directions, and put them all afresh in prac- tice. Was it by faithin Christ Jesus, that the Spirit was first received? ‘Then by renewing acts of faith in Christ, seek his return; it is he who first gives, and he who restores this glorious gift. Was it in the way of labor, duty, and diligence, that you found the Spirit’s first assistance? then stir up all the powers of your soul to the same diligence in duty: and strive and labor to get near to the throne of God, with the utmost exer- cise of your natural abilities, depending on his secret influences, and hoping for his return. If the wind blow not, labor harder at the oar, and so make your way toward heaven. Dare not in- dulge a neglect of prayer, upon pretence that the Spirit is departed; for you cannot expect he should revisit you, without stirring up your soul to seek him.THE SPIRIT OF PRAYER. Q57 Was he given you more sensibly as an answer to prayer at first? then plead earnestly with God again to restorehim. If he furnish you not with matter of prayer by his special and present influ- ences, take with you words from his own holy book, and say to him, take away all iniquity, and return and receive me graciously. Hos. xiv. 1, 4. Plead with him his own promises made to returning backsliders ; Jer. iii. 22. Ezek. xxxvi. 25, 31, $7, and put him in mind of the repenting prodigal in the embraces of his father. When you have found him, hold him fast, and never let him go. Sol. Song, iii, 4. Dare not again indulge those follies that provoked his an- ger andabsence. Entertain his first appearances with great thankfulness and holy joy ; let him abide with you, and maintain all his sovereignty within you, and see that you abide in him in all subjection. Walk humbly and sin no more, lest a worse thing befall you; lest he depart again from you, and fill your Spirit with fear and bond- age, and make you to possess the bitter fruit of your folly ; lest he give you up to months and years of darkness, and that measure of the gift of prayer you had attained should be so strangely imprisoned and bound up, that you may be hard- ly able to pray at all. CHAP EWE. V. A PERSUASIVE TO LEARN TO PRAY. Ir is to little purpose that the nature of prayer is explained, that so many rules are framed, and 22*B58 A PERSUASIVE directions given to teach persons this divine skill of prayer, if they are not persuaded of the ne- cessity and usefulness. of it. I would therefore finish these instructions, by leaving some persua- sive arguments on the minds of the readers, that this attainment is worth their seeking. 1 am not going to, address myself to those per- sons who, through a neglect of serious religion, have risen to the insolence of scoffing at all pray- ers, besides public divine services and authorized forms; noram I now seeking to persuade those who may have some taste of serious piety, but, by a superstitious and obstinate veneration of litur- gies, have forever abandoned all thoughts of learn- ing to pray. I think there is enough in the second chapter of this Treatise, to convince impartial men, that the gift of prayer is no enthusiastical pretence, no insignificant cant of a particular party ; but a useful and necessary qualification for allmen; a piece of Christian skill to be attained in a ration- al way,by the use of proper means and the bless- ing of the Holy Spirit. If what I havesaid can- not have influence.on these persons, I leave them to the further instruction and reproof of a great and venerable man,whose name [have mentioned before, a learned prelate of the established church, who speaks thus: ‘For any one to satisfy himself with a form of prayer, is still to remain in infancy. It is the du- ty of every Christian to grow and increase in all the duties of Christianity, gifts, as well as graces.’ Now, how can.a,man be.said to live suitable to these rules, who doth not put forth himself inTO LEARN TO PRAY. 259 some attempts and endeavorsof this kind? And if it be a fault not to strive and labor after this sift, much more it is to jeer and despise it by the name of extempore prayer, and praying by the Spirit ; which expressions, (as they are frequent- ly used by some men, by way of reproach,) are, for the most part, a sign of a profane heart, and such as are altogether strangers from the power and comfort of this duty. My business here is to apply myself to those who have some sense of their obligation to prayer, and of the impossibility of answering all their ne- cessities, by any set forms whatever ; but, through a coldness and indifference in things of religion, take no pains to acquire the gift, or content them- selves with so slight and imperfect a degree of it, that themselves or others, are not much the bet- ter. It is this sort of Christians that I would stir up and awaken to diligence, in seeking so valua- ble an attainment. But here I would have it again observed, that the qualification | recommend, doth not consist in a treasure of sublime notions, florid phrases, and gay eloquence ; but merely ina competent supply of religious thoughts, which are the fit materials of prayer, and a readiness to express them in plain and proper words, with a free and natural decency. 1. The first argument, or persuasive, I shall draw from the design and dignity of this gift. There is such a thing as correspondence with heaven; and prayer is a great part of it, while we dwell on earth. Who would not be ambitious to correspond with heaven ?>—Who would not be eee et oo ee ae260 A PERSUASIVE willing to learn to pray’—This is the language wherein God hath appointed the sons of Adam, who are but worms and dust, to address the King of Glory, their Maker; and shall there be any among the sons of Adam that will not learn this language? Shall worms and dust refuse this hon- or and privilege? This is the speech which the sons of God use in talking with their heavenly Father ; and shall not all the children know how to speak it? ‘This is the manner and behavior of a saint, and these the expressions of his lips, while his soul is breathing in a divine air, and stands before God. Why should not every man be acquainted with this manner of address, that he may joinin practice with all the saints, and have access, at all times, to the greatest and best of Beings! There are, indeed, some sincere Christians who daily worship God, and yet they are often labor- ing for want of matter, and are perpetually ata loss for proper expressions. They have but a mean attainment of this holy skill; but it is nei- ther their honor nor their interest to perform so divine a work withso many human weaknesses, and yet be satisfied with them. There are chil- dren that can but just cry after their Father, and stammer out a broken word or two, by which he can understand their meaning ; but these are in- fants and ungrown. The Father had rather see his childrén advanc- ing to manhood, and entertaining themselves daily with that large and free converse with him- self which he allows, and to which he graciously invites them.TO LEARN TO PRAY. 261 Prayer isasecret and appointed mean to obtain all the blessings that we want, whether they relate to this life, orthe life to come; and shall we not know how to use the means God hath appointed for our own happiness? Shall so eloriousa privilege lie unimproved through our neglect? Were the business of prayer nothing else but to come and beg mercy of God, it would be the duty of every man to know how to draw up such petitions, and present them insuch a way as be- comes a mortal petitioner. But prayer is a work of much larger extent. When aholy soul comes before God, he hath much more to say than mere- ly to beg. He tells his God what a sense he hath of the divine attributes, and what high esteem he pays to his majesty, his wisdom, his power, and his mercy. He talks with him about the works of creation, and stands wrapt up in wonder. He talks about the grace and mystery of redemption, and is yet more filled with admiration and joy. He talks of all the affairs of nature, grace, and glory ; he speaks of his works of providence, of love, and vengeance, in this and the future world. Infinite and glorious are the subjects of this holy communion between God and his saints: and shall we content ourselves with sighs and groans, anda few short wishes, and deprive our souls of so rich, so divine, so various a pleasure, for want of knowing how to furnish ont such meditations, ard to speak this blessed language! How excellent and valuable is this skzll of praying, in comparison of the many meaner arts and accomplishments of human nature, that we262 A PERSUASIVE labor night and day to obtain! What toil domen undergo for seven years together, to acquire the knowledge of a trade and business in this pre- sent life! Now the greatest part of the business between us and heaven is transacted in the way of prayer. With how much more diligence should we seek the knowledge of this heavenly commerce than any thing that concerns us merely on earth! How many years of our short life are sperit to learn the Greek, the Latin, and the French tongues, that we may hold correspondence abroad among the living nations, or converse with the wri- tings of the dead! And shall not the language wherein we converse with heaven, and the living God, be thought worthy equal pains! How nice- ly do some persons study that art of conversation, that they may be accepted in all company, and share in the favor of men! Is not the same care due to seek all methods of acceptance with God, that we may approve ourselves in his presence? what a high value is set upon human oratory, or the art of persuasion, whereby we are fitted to discourse, and prevail with our fellow-creatures! And is this art of divine oratory of no esteem with us, which teaches us to utter our inward breathings of the soul, and plead and prevail with our Creator, through the assistance of the Holy Spirit, and mediation of our Lord Jesus? O let the excellency and high value of this gift of prayer, engage our earnestness and endeavors m proportion to its superior dignity. Let us cov- et the best of gifts with the warmest desire, and pray for it with ardent supplications. 1 Cor xii. 31. 2, Another argument may be borrowed fromTO LEARN TO PRAY. 263 our very character and profession as Christians ; some measure of the gift of prayer is of great ne- cessity and universal use to all that are called by the name. Shall we profess to be followers of Christ, and not know how to speak 'to the Father/—Are we commanded to pray always, andupon all occasions to be constant and fervent in it; and shall we be contented with ignorance and incapacity to obey this command? Are we invited by the warmest exhortations, and encouraged by the highest hopes, to draw near to God, with all our wants and our sorrows; and shall -we not learn to ex- press those wants, and pour out those sorrows be- fore the Lord? Is there a way made for our ac- cess to the throne, by the blood and intercession of Jesus Christ; and shall we not know how to form a prayer to be sent to heaven, and spread before the throne, by this glorious intercession ! Is his Holy Spirit promised to teach us to pray ; and shall a Christian be careless or unwilling to receive such divine teachings? There is not any faculty in the whole Christian life that is called out into so frequent exercise as this ; and it is a most unhappy thing to be always at a loss to perform the work which daily necessi- ty requires, and daily duty demands. Willa person profess to be a scholar that cannot read? shall any man pretend to be a minister that can- not preach? And it is but a poor pretence we make to Christianity, if we are not able, at least in secret, to supply ourselves with a few medita- tions, or expressions, to continue a little in this work of prayer. EES AE Tana A dN A ee eeeEen an ted i : a masta ff , 264 A PERSUASIVE Remember, then, O Christian, this is not a gift that belongs to ministers alone, nor alone to gover- nors of families, who are under constant obligation to pray in public, though it most highly concerns them to be expert in this holy skill, that with courage and presence of mind, with honor and decency, they may discharge this part of their du- ty to God in their congregations and households. Bat this duty hath a farther extent.—Every man that is joined to a church of Christ should seek af- ter an ability to help the church with his prayers ; or, at least, upon more private occasions, to join with a few fellow-christians in seeking to God their father. Nor are women, though they are forbidden to speak in the church, forbid to pray in their own families, nor with one another in a pri- vate chamber, and I am persuaded, that Christians would ask one another’s assistance more frequent- ly in prayer upon special occasions, if a good gift of prayer were more commonly sought, and more universally obtained. Nor would congregations in the country be dismissed, and the whole Lord’s day pass without public worship, where a minis- ter is suddenly taken sick, if some grave and dis- creet Christian, of good ability in prayer, would but take that part of worship upon him, together with the reading of some well composed sermon, and some useful portion of Holy Scripture. Doubtless this would be most acceptable to that God who loves the gates of Zion, or his own pub- lic ordinances, more than all the dwellings of Ja- cob, or worship of private families. Ps. lxxxvii. 2. Thus far is this gift necessary, wheresoever so- cial prayer may be performed. But the necessi-TO LEARN TO PRAY. 265 ty of it reaches farther still. There is not a man, woman or child, that is capable of seeking God, but is bound to exercise something of the gift of prayer. And those that never have any call from Providence, to be the mouth of others in speaking to God, are called daily to speak to God themselves. It is necessary, therefore, that every soul should be so far furnished with a knowledge of the perfections of God, as to be able to adore them distinctly ; should have such an acquain- tance with its own wants, as to express them par- ticularly before God, at least in the conceptions and language of the mind ; should have such an apprehension of the encouragement to pray, as to be able to plead with God for supply ; and should have such an observation and remembrance of divine mercies, as to repeat some of them be- fore God, with humble thanksgivings. 3. JT would pursue this persuasive by a third argument, drawn from the divine delight, and exceeding great advantage of this gift to our own souls, and to the souls of all that join m prayer with us. Christians, have you never felt your spirits rais- ed, froma carnal and vain temper of mind, to a devout frame, by a lively fervency of prayer? —Have you not found your whole souls over- spread with holy affections, and carried up to heaven with most abundant pleasure, by the pious and regular performance of him that speaks to God in worship? And when ye have been cold and indifferent to divine things, have ye not felt that heavy and listless humor expelled, by joining with the warm and lively expressions of a person 23 1 1 aa ROhadNINR a cement er266 4 PERSUASIVE skilful in his duty? How sweet a refreshment have ye found under inward burdens of mind, or outward afflictions, when in broken language you have told them to your minister, and he hath spread them before God, and that in such words as have spoken your whole soul and your sorrows! And you have experienced a sweet serenity and calmness of spirit; you have risen up from your knees with your countenance no more sad. And have you not wished for the same gift yourselves, that you might be able, upon all occasions, thus to address the throne of grace, and pour out all your hearts, inthis manner before your God? But what asad inconvenience is it to live in sucha world as this, where we are liable daily to so many new troubles and temptations, and not be able to express them to God in prayer, unless we find them written in the words of a form; and how hard it is to find any form suited to all our new wants and new sorrows! At other times, what divine impressions of ho- liness have ye feltin public worship in the con- gregation where this duty hath been performed with holy skill and fervency! and in that prayer you have received more solid edification than from the whole sermon. How dead have you been to all sinful temptations, and how much de- voted to God. Anddo ye not long to beable to pray thus in your households, and in your own closets? Would it not be a pleasure for men to be thus able to entertain their whole families daily ; and for Christians thus to entertain one another, when they meetto pray to their common God and Father, and tohelp one another at this rate,TO LEARN TO PRAY. 267 onward to the world of praise! When the disci- ples had just been witnesses of the devotion of our Lord, Luke, xi. 1, who spake as never man spake, their hearts grew warm under the words of that blessed worshipper ; and one of them, m the name of the rest, cried out, Lord, teach us to pray too. Thus, a good attainment of this eift is made a happy instrument of sanctification as well as com- fort, by the co-working power of the blessed Spirit. 3ut on the other hand, hath not your painful experience sometimes taught you, that zeal and devotion have been cooled, and almost quenched by the vain repetitions, or weak and wandering thoughts of some fellow-christian, that leads the worship? And at another time, a well-framed prayer, of beautiful order and language, hath been rendered disagreeable, by some unhappy tones and gestures ; so that you have been ready to long for the conclusion, and have been weary of attendance. Who then would willingly remain ignorant of such an attainment, which is so sweet and success- ful an instrument to advance religion, in the pow- ers and pleasures of it in their own hearts, and the hearts of all men that are around about them! 4. The honor of God, and the credit of reli- gion, in the world, will afford me another spring of arguments, to excite you to attain this skill of prayer. The great God esteems himself dishonored, when we do not pay him the best worship we268 A PERSUASIVE are capable of. The work of the Lord must not be done negligently. It is highly for his honor that we be furnished with the best talents for his service, and that we employ them in the best manner. ‘I‘his discovers to the world, the inward high esteem and veneration we have for our Ma- ker. ‘This gives him glory in the eyes of men. But to neglect utterly this gift of prayer, and to serve him daily with only afew sudden thoughts, with rude and improper expressions that never cost us any thing but the labor of our lips while we speak; this is not the way to sanctify his name among men. There is a sinful sloth and indifference in reli- gion, that hath tempted some men to believe that Godis no curious and exact enquirer into outward things. Andif they can but persuade themselves their intentions are right, they imag- ine that for the substance and form of their sac- rifice any thing will serve. And, as though he were not a God of order, they address him often in confusion. Because the heart is the chief thing in divine worship, (like some foolish Israelites, ) they are regardless what beast they offer him, so it hath but aheart. But the prophet Malachi thunders with divine indignation and jealousy against such worshippers. ‘‘ Ye have brought that which was torn and lame and the sick: Should I accept this at your hand? I ama great King, saith the Lord of Hosts, and my name is dreadful.” Mal. i. 13, 14. He upbraids us with sharp resent- ment and bids us offer it to our Governor, and asks if he will be pleased with it. Now, our con- sciences sufficiently inform us how careful we areTO LEARN TO PRAY. 269 when we make an address to an earthly Governor to have our thoughts well ordered, and words well chosen, as well as to tender it witha loyal heart. And may not our supreme Governor in heaven expect a due care in ordering our thoughts and choosing our words, so far at least, as to an- swer all the designs of prayer; and so far as is consistent with the necessity of so frequent ad~ dresses to him and our other Christian duties! The credit of religion in the world is much concerned in the honorable discharge of the du- ty of prayer. There is an inward beauty in divine worship that consists in the devout temper of the worship- pers, and the lively exercise of holy affections ; but of this, God only is witness, who sees the heart. There is also an outward beauty that ari- ses from a decent and acceptable performance of all the parts of it that come within the notice of our fellow-creatures ; that those who observe us may be forced to acknowledge the excellence of religion in our practice of it. Where worship is performed by immediate in- spiration, a natural order of things, and a becom- ing behavior are required in him especially who leads the worship. This is the design of the apostle in his advice to the Corinthians: “Let all things be done decently and in order ;” 1 Cor. xiv. 40. i. e. Let such a prudent conduct, such a regular and rational management, in all the parts of worship be found among you, as gives a natu- ral beauty to human actions, and will give a Visi- ble glory to the acts of religion. Where this ad- vice is followed, if the unlearned and unbeliever, oO incense 2:81:40 NE pm ee OeTies 270 A. PERSUASIVE (i. e, ignorant and profane,) come into the assem- bly, they will fall down and worship God, and report, God is in you of a truth. ver. 25. But if you are guilty of disorder of speaking, and break the rules of natural light and reason in uttering your inspirations, the unlearned and unbelievers will say, you are mad, though your words may be the dictates of the Holy Spirit. Much more is this applicable to our common and ordinary performance of worship. When an unskilful person speaks in prayer with a heavi- ness and penury of thought, with mean and im- proper language, with a false and offensive tone of voice, or accompanies his words with awk-. ward motions, what slanders are thrown upon our practice! A whole party of Christians is ri- diculed, and the scoffer saith we are mad. But when a minister, or master of a family, with a fluency of devout sentiments and language, of- fers his petitions and praises to God, inthe name of all that are present, and observes all the rules of natural decency in his voice and gesture ; how much credit is done to our profession hereby, even inthe opinion of those who have no kindness for our way of worship. And how effectually doth such a performance confute the pretended necessity of imposing forms. How gloriously doth it triumph over the slanders of the adversa- ry, and force a conviction upon the mind, that there is something divine and heavenly among us! I cannot represent this in a better manner than it is done by an ingenious author of the last age ; who, being a courtier in the reigns of the twoTO LEARN TO PRAY. Q71 brothers, Charles and James II. can never lie un- der the suspicion of being a dissenter ; and that is the late Marquis of Halifax. This noble wri- ter, in a little book, under a borrowed character, gives his own sentiments of things. He tells us, that “the is far from relishing the impertinent wan- derings of those who pour out long prayers upon the congregation, and ali from their own stock ; a barren soil, which produces weeds instead of flowers ; and by this mean they expose religion itself, rather than promote men’s devotions. On the other side, there may be too great restraint put upon men, whom God and nature have dis- tinguished from their fellow-laborers, by blessing them with a happier talent, and by giving them not only good sense, but a powerful utterance too, has enabled them to gush out upon the atten- tive auditory, with a mighty stream of devout and unaffected eloquence. Whenaman so qual- ified, endued with learning too, and, above all, adorned with a good life, breaks out into a warm and well delivered prayer before his sermon, it has the appearance of a divine rapture ; he rais- es and leads the hearts of the assembly in anoth- er manner than the most composed, or best studi- ed form ofset wordscan do. And the pray we’s, who serve up all their sermons with the same garnishing, would look like so many statues, or men of straw, inthe pulpit, compared with those that speak with such a powerful zeal, that men are tempted at the moment, to believe Heaven itself has dictated their words to them.” 5. A fifth persuasive to seek the gift of prayer, chall be drawn from the easiness of obtaining it, ee ee eee ~ Parent 12S ARIE cnQD A PERSUASIVE with the common assistance of the Holy Spirit. Easy, I call it, im comparison of the long toil and difficulty that men go through, in order to ac- quire a common knowledge in arts, sciences, or trades in this world; though it is not to be ex- pected without some pains and diligence. Some young persons may be so foolish’and un- happy, as to make two or three bold attempts to pray in company, before they have well learned to pray in secret ; and finding themselves much at a loss, and bewildered in their thoughts, or confounded for want of presence of mind, they have abandoned all hopes, and contented them- selves with saying it is impossible. And as they have tempted God, by rashly venturing upon such an act of worship, without any due care and preparation ; so they have afterward thrown the blame of their own sloth upon God himself, and cried, It is a mere gift of Heaven ; but God hath not bestowed it upon me. This is, as if a youth, who had just begun to read logic, should attempt immediately to dispute in a public school, and, finding himself baffled and confounded, should cast away his book, renounce his studies, and say, I shall never learn it, it is impossible: whereas, when we seek any attainment, we must begin both regularly and gradually toward perfection, with patience and labor. Let but the rules re- commended in the second chapter of this Treatise, for acquiring the gift of prayer, be duly followed, and I doubt not but a Christian of ordinary ca- pacity, may, in time, gain so much of this skill, as to answer the demands of his duty and his station.TO LEARN TO PRAY. 273 Rather than I would be utterly destitute of this gift of prayer, I would make such an experiment as this: Once a month I would draw up a new prayer for myself in writing, for morning and evening, and for the Lord’s day, according to all parts of this duty prescribed in the first chapter of this book, or out of the scriptures that Mr. Henry hath collected in his Method of Prayer, (which book I would recommend to all Christians, ) i would use it constantly all that. month; yet never confining myself all along to those very same words, but giving myself a liberty to put in, or leave out, or enlarge, according to the present workings of my heart, or occurrences of providence. ‘Thus, by degrees, I would write less and less, at last setting down little more than heads or hints of thought, or expression ; just as ministers learn by degrees to leave off their ser- mon-notes in preaching. I would try whether a year or two of this practice would not furnish me with an ability, in some measure, to pray without this help ; always making it one of my petitions, that God would pour more of his Spirit upon me, and teach me the skill of praying. And by such short abstracts, and general heads of prayer, well drawn up for children, according to their years and knowledge, they may be taught to pray by degrees, and begin before they are six years old. Objection. If any Christian that loves his ease should abuse this proposal, and say, “If J may use this prayer of my own framing for a month together, why may I not use it all my life; and so give myself no farther trouble about learning to pray?” eeSees 274 A PERSUASIVE /Inswer. 1. I would first desire such a man to read over again the great inconveniencies men- tioned in the second chapter, that arise from a perpetual use of forms, and the danger of confine- ment to them. /Inswer 2. I wouldsay in the second place, the matter of prayer is almost infinite ; it extends to every thing we can have to transact with our Maker ; and itis impossible, in a few pages, to mention particularly, one tenth part of the sub- jects of our converse with God. But in drawing up new prayers every month, in time, we may run through a great part of those subjects, and grow, by degrees, to be habitually furnished for converse with him on all occasions whatsoever ; which can never be done by dwelling always upon one form ortwo. As children that learn to read at school, daily take out new lessons, that they may be able, at last, to read every thing; which they would not well attain, if they always dwelt on the same lesson. Answer 3. Besides, there is a blessed variety of expressions in scripture, to represent our wants, sorrows, and dangers; the glory, power, and grace of God, his promises and covenant, our hopes and discouragements ; and sometimes one expression, sometimes another, may best suit our present turn of thought, and temperof our minds. It is good, therefore, to have as large a furniture of this kind as possible, that we might never be at a loss to express the inward sentiments of our soul, and clothe our desires and wishes, in such words as are most exactly fitted to them. Answer 4. 'Though God is not the more affec-TO LEARN’TO PRAY. Q75 ted with variety of words and arguments in prayer, (for he acts upon other principles bor- rowed from himself,) yet our natures are more affected with sucha variety. Our graces are drawn into more vigorous exercise, and, by our impor- tunity in pleading with God, with many argu- ments, we put ourselves more directly under the promise that is made to importunate petitioners ; and we become fitter to receive the mercies we seek. Yet in the last place, I would answer, by way of confession. If we have the scheme and sub- stance of several prayers ready composed, and well suited to all the most usual cases and con- cerns of life and religion, and if one or other of these be daily used with seriousness, interposing new expressions wherever the soul is drawn out to further the breathings after God, or where it finds occasion for new matter from some present providence ; this is much rather to be approved than a neglect of all prayer, or a dwelling upon a single form or two; and it will be more edify- ing to those who seins with us, than a perpetual confusion of thought, and endless dishonorable attempts in the mere extemporary way. But I speak this by way of indulgence to per- sons of weaker gifts, or when the racial spirits are low, or the mind much indisposed for duty ; and in these cases the way of addressing God which is called mixed prayer, will be so far from confining the pious soul to a dread form of wor- ship, that it will sometimes prove a sweet en- largement and release to the spirit, under its own darkness andconfinement. It will furnish it with ee rr ee Oe esSites, 276 A PERSUASIVE spiritual matter, and awaken it to a longer and more lively converse with God in its own lan- guage; and, if I may use a plain comparison, it will be like pouring a little water into a pump, whereby a much greater quantity will be raised from the spring when it lies low in the earth. Objection. If any Christian, on the other hand, should forbid all use of such compositions, as sup- posing them utterly unlawful, and quenching the Spirit. Answer. I would humbly reply, there is no danger of that, while we do not rest in them, as our designed end, but use them only as means to help us to pray, and never once confine ourselves to them without the liberty of alteration. It is the saying of a great divine ; ‘Though set forms made by others be as a crutch, or help of our insufficiency, yet those which we compose ourselves, are fruits of our sufficiency: and that while a man ought not to be so confined by any premeditated form, as to neglect any special in- fusion, he ought so to prepare himself, as if he expected no assistance: and he should so depend upon divine assistance, as if he had made no preparation.” Here, if I might obtain leave of my fathers in the ministry, I would say this to younger stu- dents, that if in their private years of study they pursued such a course, once a week, as 1 have here described, I am persuaded their gifts would be ricly improved ; their ministerial labors would be universally acceptable to the world; their talents would be more attractive of multitudes to their place of worship; the hearers would beTO LEARN TO PRAY. Q717 raised in their spirits, while the preacher prays with aregular and divine eloquence: and they would receive those sermons with double influ- ence and success, which are attended with such prayers. 6. The last attempt I shall make to convince Christians of the necessity of seeking this gift, shall be merely by representing the ill consequen- ces of the neglect of it. If you take no pains to learn to pray, you will unavoidably fall into one of these three evils. Either, first, you will drag on heavily in the work of prayer all your days, even in your clos- ets as well as your family, and be liable to so ma- ny imperfections in the performance, as will rob your own soulof a great part of the benefit and the delight of this sweet duty, and give neither pleasure nor profit to them that hear you. The ignorant part of your household will sleep under you, while the more knowing are in pain for you. And, perhaps, you will sometimes think to make amends for the dulness of the devotion, by in- creasing the length of it ; but this is to add one error to another, and lay more burdens upon them ee eee een eee ae ere cal that are weary. Or, secondly, if you find that you cannot Car- ry on the constancy of this duty with tolerable satisfaction, you will give yourself up to a morn- ing and evening form, and rest in them from year to year. Now, though it may be possible for some persons to use a form without deadness, and formality of spirit ; yet such as, from a mere principle of sloth, neglect to learn to pray, are most likely sonia into formality and slothfulness Ar :278 A PERSUASIVE in the use of forms; and the power of religion will be lost. Or, in the last place, if you have been bred up with an universal hatred to all forms of prayer, and yet know how to pray without them, you will first grow inconstant in the discharge of this duty ; every little hindrance will put you by ; and at last, perhaps, you will leave it off entirely ; and your house and your closet too, in time, will be without prayer. Christians, which of these three evils will ye choose? Can you be satisfied to drudge on to your life’s end among improprieties and indecen- cies, and thus expose prayer to contempt? Or will your minds be easy to be confined forever, to a form or two or slothful devotion? Or shall prayer be banished out of your houses, and all appearance of religion be lost among you?, Parents, which of these evils do ye choose for your children? You charge them to pray ; daily you tell them the sin and danger of dwelling all upon prayet books, and yet you scarce ever give them any regular instructions how to perform this duty. Howcan ye expect they should main- tain religion honorably in their families, and avoid the things you forbid? But whatsoever ill consequences attend them hereafter, consider what share of the guilt will lie at the door of those who never took any pains to show them to pray! While I am persuading Christians with so much earnestness to seek the gift of prayer, surely none will be so weak as to imagine the grace and Spirit of prayermay be neglected. WithoutTO LEARN TO PRAY. Q7T9 some degrees of common influence from the bles- sed Spirit, the gift is not to be attained: and without the exercise of grace in this duty, the prayer will never reach heayen, nor prevail with God. He is not taken with the brightest forms of worship, if the heart be not there. Be the thoughts ever so divine, the expressions ever so sprightly, and delivered with all the sweet and moving accents of speech, it is all in his esteem but a fair carcase withouta soul. It is a mere picture of prayer, a dead picture, which cannot charm ; a lifeless offering, which the living God will never accept ; nor will our great High Priest ever present it to the Father. But these things do not fall directly under my present design. I would therefore recommend my readers to those treatises, that énforce the ne- cessity of spiritual worship, and describe the glo- ry of inward devotion above the best outward performances. Then shall they learn the perfec- tion of beauty in this part of worship, when the gift and grace of prayer are happily joined, in the secret pleasure and success of it, and appear before men inits full loveliness and attractive power. Then shall religion look like itself, di- vine and heavenly, and shine in all the lustre it is capable of here upon earth. ee ee mnieON PRAYER. a ON PRAYER. PRAYER is the soul’s sincere desire, i fe Uttered or unexpressed ; The motion of a hidden fire That trembles in the breast. Prayer is the burden of a sigh, The falling of a tear, The upward glancing of an eye, \ When none but God is near. Prayer is the simplest form of speech, That infant lips can try ; Prayer the sublimest strains that reach The Majesty on high. Prayer is the Christian’s vital breath, The Christian’s native air § i ) His watchword at the gates of death, He enters heaven with prayer. Prayer is the contrite sinner’s voice, Returning from his ways ; While angels in their songs rejoice, And say, ‘‘ Behold, he prays!” The saints in prayer, appear as one, In word, in deed, and mind, When, with the Father and the Son, Their fellowship they find. Nor prayer is made on earth alone ; The Holy Spirit pleads ; And Jesus, on the eternal throne, For sinners intercedes. O Thou, by whom we come to God, The Life, the Truth, the Way, The path of Prayer Thyself hast trod, Lord, teach us how to pray.PART III. DEVOTIONALEXERCISES.PRELIMINARY REMARKS. ALL instcuctions and forms, in aid of devotion, are to be view- ed, as has been previously suggested,as hints for improvement, and not as specific examples to copy and adopt in practice. The object to be attained is to lead every pious mind to ex- press itself with freedom and ease without forms. ‘* The purest prayer is above form and method. It is the expression of a full heart, pouring out the inmost desires of the soul before God, m the most natural and obvious,words.”? Butas a person, who has become familiarly acquainted with the principles of a lan- guage, will generally express himself correctly without thinking of the rules so a Christian, who has acquired enlarged and correct information, and attained a holy skill in the gift of prayer, will exhibit a general regard to method, pr opriety, and edification, without particularly adverting to rules, or feeling himself limited to forms. In private and family prayer, especially, an awakened inter- est is excited by individual and local circumstances, which the changing scenes of every day present, and which each occasion, therefore, demands to be particularly noticed. Mr. Henry, in bis Method of Prayer, has arranged numerous passages of scripture under distinct heads, in correspondence with the different parts of prayer, a perusal of which is well calculated to lead the pious worshipper to adopt scripture Jan- guage in his addresses to God, which always gives sacredness and delight to the service. A selection of these passages is here presented, which may both assist in illustrating the several parts or divisions of prayer, and in acquiring a copiousness of expression. Several forms of prayer are also added from Bickersteth’s treatise, an inspection of which may lead to more definite ideas of the nature and method of prayer, and aid Christians in profitably disc harging the duty, and enjoying the privilege. May every reader be inclined, and by the Spirit of God en- abled, to enter ona full and bole: d practice of prayer. A continual spirit of devotion. is the highest attainment of man; : it is the root which draws up the sap and life of the tree of righteousness, and thus causes it to bring forth all that fruit which glorifies Godand benefits man.jee Se aan ada escalate hil a SELECTIONS FROM SCRIPTURE. APPLICABLE TO THE SEVERAL PARTS OF PRAYER. INVOCATION. Hoty, holy, holy, Lord God Almighty, which was, and is, and isto come. Rev. iv. 8. Thou whose name alone is Jehovah, art the Most High over all the earth. Ps. lxxxii. 18. O God, thou art my God, early will I seek thee. Ps, lxui. 1. He is my God, and I will prepare him an hab- itation ; my Father’s God, and I will exalt him. Ex. xv. 5. The Lord is the true God, he is the living God, and an everlasting King. Jer. x. 10. Hear, O Israel: The Lord our God is one Lord. Deut. vi. 4. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. Ps. xc. 2. Thy throne O God, is forever and ever; a sceptre of righteousness is the sceptre of thy kingdom. Heb. 1.8. Thou, Lord, in the beginning hast laid the foun- dation of the earth, and the heavens are the works of thine hands. They shall perish, but thou remainest ; and they all shall wax old, as doth a garment, and as a vesture shalt thou fold them up, and they shall be changed ; but thou art the same, and thy years shall not fail. Heb. i, 10,,11,.12. NiaacchiUaieses ae Diadsinbensnso eae ct Ss i 4- HI284 DEVOTIONAL EXERCISES. O thou that hearest prayer, unto thee shall all flesh come. Ps. lxv. 2. Thou art, O Lord, the blessed and only Poten- tate, the King of kings, and Lord of lords: who only hath immortality, dwelling in the light which no man can approachunto, whom no man hath seen norcansee. 1 Tim. vi. 15, 16. ADORATION. O Lord, our Lord, how excellent is thy name m all the earth; who hastset thy glory above the heavens. Ps. viii. 1. O Lord, my God, thou art very great; thou art clothed with honor and majesty. Who coverest thyself with light as with a garment, who stretchest out the heavens like a curtain. Psalm ory. 1, 2: Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance; behold, he taketh up the isles as a very little thing. All nations before him are as nothing ; and they are counted to him less than nothing, and vanity. Tsexli 15 $00 I blessed the Most High, and I praised and hon- ored him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation. And he doeth accord- ing to his will in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, orsay unto him, What doest thou? Dan. iv. 34, 35. ‘The earth is full of thy riches; so is this great and wide sea. Ps. civ. 24, 25.DEVOTIONAL EXERCISES. 285 The eyes of all wait upon thee ; and thou giv- est them their meat in due season. ‘Tou openest thine hand, and satisfiest the desire of every liv- ing thing. Ps. cxlv. 15, 16. ‘Thou preservest man and beast. Ps. xxxvi. 6. Who can utter the mighty acts of the Lord? who can show forth all his praise? Psalm, Cvs 2 Among the gods there is none like unto thee, O Lord, neither are there any works like unto thy works. For thou art great, and dost won- drous things ; thou art God alone. Ps. 1xxxvi. 8320: Who in the heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord? Ps. Ixxxix. 6. O Lord, how manifold are thy works ; in wis- dom hast thou made them all. Ps. civ. 24. All thy works shall praise thee, O Lord, and thy saints shall bless thee. They shall speak of the glory of thy kingdom, and talk of thy pow- er. Ps. cxlv. 10, 11. The eyes of the Lord are in every place, be- holding the evil and the good. Prov. xv. 3. All things are naked and opened unto the eyes of him with whom we have to do. Heb. iv. 13. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up in- to heaven, thou art there. If I make my bed in hell, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me. Ps. cxxxix. 7—10.rd eS a a a hoc De - Ra ree a eas OE BN I 236 DEVOTIONAL EXERCISES. In [thee} we live, and move, and have our being. Acts xvii. 28. Thou art of purer eyes than to behold evil, and canst not look on iniquity. Hab. i. 13. For thou art not a God that hath pleasure in wickedness ; neither shall evil dwell with thee. Ps. v. 4. Thou art worthy, O Lord, to receive glory, and honor, and power ; forthou hast created all things, and for thy pleasure they are and were created. Rey. iv. 11. Know ye that the Lord he is God; it is he that hath made us, and not we ourselves: we are his people, and the sheep of his pasture. Bs,4,0.),9; { What is man, that thou art mindful of him? and the son of man, that thou visitest him? Vil. 4. The heavens declare the glory of God, and the firmament showeth his handy work. Psalm Xixy 7. Great is the Lord, and greatly to be praised ; and his greatness is unsearchable. Ps, cxly. 3. Who can utter the mighty acts of the Lord? Who can show forth all his praise? Ps. cvi. 2. He telleth the number of the stars ; he calleth them all by their names. Great is our Lord, and of great power ; his understanding is infinite. Ps. cxlvii. 4, 5. Clouds and darkness are round about him : righteousness and judgment are the habitation of his throne. Ps. xcvii. 2. O Lord, how manifold are thy works ; M wis- dom hast thou made them all: the earth is full of thy riches. Ps. civ. 24. PsalmDEVOTIONAL EXERCISES. 287 O come, let us worship and bow down; let us kneel before the Lord our maker. Psalm xcv. 6. For he is our God; and we are the people of his pasture, and the sheep of his hand, Psalm xtyve 7% CONFESSION. O Lord, to us belongeth confusion of face, because we have sinned against thee. Daniel yx Be Behold I am vile; what shall I answer thee I will lay mine hand upon my mouth. Job xl. 4. Behold, he putteth no trust in his saints ; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, which drink- eth iniquity like water! Job xv. 15, 16. Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy son. Luke xv. 21. If we will contend with him, we cannot answer him one of a thousand. If I justify myself, mine own mouth shall condemn me; iff sag Tom perfect, it shall also prove me perverse, Job ix. 3. 20. If thou, Lord, shouldst mark iniquity, O Lord, who shall stand? Ps. cxxx. 3. They are all gone aside ; they are all together become filthy ; there is none that doeth good, no not one. Ps. xiv. 3. Having the understanding darkened, being alien- ated from the life of God through the ignorance ~ ee ee ee288 DEVOTIONAL EXERCISES. that is in them, because of the blindness of their heart. Eph. iv. 18. My people have committed two evils. ‘They have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. Jer. u. 13. The heart is deceitful above all things, and desperately wicked; who can know it? Jer. xvii. 0: He hath not dealt with us after our sins, nor rewarded us according to our iniquities. Psalm cHisalo. If we say that we have no sin, we deceive our- selves, and the truth is notin us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 John’ 8, 9: How have [hated instruction, and my heart despised reproof! AndI have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! Prov. v. 12, 13. Against thee, thee only, have I sinned, and done this evil in thy sight. Ps. h. 4. And now, O our God, what shall we say after this? for we have forsaken thy commandments. Ezra ix. 10. O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people. Jer. ix, 1. I have gone astray like a lost sheep ; seek thy servant, for 1 do not forget thy commandment. Ps. cxix. 176. Hear, O heavens, and give ear, O earth; forDEVOTIONAL EXERCISES. 289 the Lord hath spoken, I have nourished and brought up children, and they have rebelled agamst me. Is. 1. 2 There is no soundness in my flesh....neither is there any rest in my bones, because of my sin. Ps. xxxviii. 3. Wherefore I abhor myself, and repent in dust and ashes. Job xli. 6. O my God, Iam ashamed, and blush to lift up my face to thee, my God ; for our iniquities are sicreased over our head, and our trespass is grown unto the heaven. E.zra 1x. 6. We have sinned, and have committed iniquity, and have rebelled, even by departing from thy precepts, and from thy judgments. Dan. ix)’ 5: How then can man be justified with God? or how can he be clean that is born of a woman? Job xxv. 4. From the sole of the foot even unto the head, there is no soundness in it. Is. i. 6. Behold, O Lord, for I am in distress ; my bow- els are troubled, mine heart is turned within me ; for | have grievously rebelled. Lam. 1. 20. I have sinned ; what shall I do unto thee, O thou Preserver of men? Job vil. 20. Wherefore doth aliving man complain ; aman for the punishment of his sins? Lam. ii. 39. For mine iniquities are gone over my head, as a heavy burden, they are too heavy forme. Ps xxxviil. 4. PETITION. And now, Lord, what wait I for? my hope is. in thee. Deliver me from all my transgressions ; 5 4290 DEVOTIONAL EXERCISES. make me not the reproach of the foolish. Ps. XOX IL, Be Have mercy upon me, O God according to thy loving kindness; according to the multi- tude of thy tender mercies, blot out my trans- gressions. Wash me thoroughly from mine ini- quity, and cleanse me from my sin. Ps. hi. 1, 2. Be merciful to [my] unrighteousness, and [my ] sins and iniquities remember no more. Hebrews vill. 12. Enter not into judgment with thy servant ; for in thy sight shall no man living be justified. Ps. exliu. 2. And now, I beseech thee, let the power of my lord be great, according as thou hast spoken, saying, the Lord is long-suffering, and of great mercy, forgiving iniquity and _ transgression. Numbers xiv. 17, 18. O Lord, pardon mine iniquity, for it is great. Ps. xxy. Lh. Be pleased, O Lord, to deliver me; O Lord, make haste to help me. Ps. xl. 13. O remember not against us former iniquities: let thy tender mercies speedily prevent us. Ps. Ixxix. S. Show us thy mercy, .O Lord, and grant us thy salvation. Ps. Ixxxv. 7. Create in me a new heart, O God; and renew aright spirit within me. Cast me not away from thy presence, and take not thy Holy Spirit from mes bs, Ji. 11, 19. Make me to hearjoy and gladness; that the bones which thou hast broken may rejoice. Ps, hi. 8.DEVOTIONAL EXERCISES. 291 Lead us not into temptation; but deliver us fromevil. Mat. vi. 13. Open thou mine eyes, that I may behold won- drous things out of thy law. Ps. exix. 18. Teach me thy way, O Lord, and lead me ina plain path, because of mine enemies. Ps. xxvii. 11. God be mercifulto measinner. Luke xviii. 13. Order my steps in thy word; and let not any iniquity have dominion over me. Ps. cxix. 133. Incline not my heart to any evil thing, to prac- tice wicked works with men that work iniquity. Ps..cxli., A. Cleanse thou me from secret faults ; keep back thy servant also from presumptuous sins ; let them not have dominion over me. Ps. xix. bee 13. So teach us to number our days, that we may apply our hearts unto wisdom. Ps. xc. 12. O remember not against us former iniquities ; let thy tender mercies speedily prevent us ; for we are brought very low. Let the sighing of the prisoner come before thee. Ps. lxxix. 8. 11. Be not a terror unto me—let them be confoun- ded that persecute me—let them be dismayed. Jer. xvii. 17, 18. Let those that fear thee turn unto me, and those that have known thy testimonies. Ps. cxix 79. Deliver my soul, O Lord, from lying lips, and from a deceitful tongue. Ps. cxx. 2. Let the beauty of the Lord our God be upon us ; and establish thou the work of our hands upon us; Yea, the work of our hands, establish thou it. Ps. xc. {7DEVOTIONAL EXERCISES. PLEADING. Help us, O God of oursalvation, forthe glory of thy name; and deliver us, and purge away our sins, for thy name’s sake. Ps. Ixxix. 9. For thou, Lord, art good, and ready to forgive ; and plenteous in mercy to all them that call upon thee. ‘Thou, O Lord, art a God, full of compas- sion and gracious, long-suffering, and plenteous in mercy and truth. Ps. lxxxvi. 5. 15. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. And he is the Propitiation for our sins. 1 John, ii. 1, 2. Remember the word unto thy servant, upon which thou hast caused me to hope. I entreated thy favor with my whole heart ; be merciful unto me according to thy word. Ps. exix. 49, 58. Let thy tender mercies come unto me, that I may live; for thy law ismy delight. Ps. cxix. 77. Uphold me, according to thy word, that I may live ; and let me. not be ashamed of my hope. PS éxix. 116. How much more shall the blood of Christ, who, through the Eternal Spirit, offered himself without spot to God, purge your conscience from dead works, to serve the living God. Rom. ix. 14. Restore unto me the joys of thy salvation; and uphold me with thy free Spirit. Then will i teach transgressors thy ways; and sinners shall be converted unto thee. Ps. li. 12, 13. Lord, how long shall the wicked, how long shall the wicked triumph? How long shall they utter and speak hard things? and all the workers of iniquity boast themselves? Ps. xciy. 3, 4.DEVOTIONAL EXERCISES. 293 Arise, and have mercy upon Zion ; for the time to favor her, yea, the set time is come. Ps: cit. 83: Have respect unto the covenant : for the dark places of the earth are full of the habitations of cruelty. Ps. lxxiv. 20. 3ring the blind by a way that they knew not —lead them in paths that they have not known _make darkness light before them, and crooked things straight. ‘These things—do unto them and not forsake them. Is. xlu. 16. And now I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is long-suffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty. Num. xiv. 17, 18. To the Lord our God belong mercies and for- giveness, though we have rebelled against him. Dan. ix. 9. O Keep my soul and deliver me: let me not be ashamed ; for I put my trust in thee. Ps. -xxy. 20. Wherefore dost thou forget us forever, and for- sake us so long a time? Turn thou us unto thee, O Lord, and we shall be turned ; renew our days as of old. Lam. v. 20, 21. PROFESSION OR SELF-DEDICATION. My voice shalt thou hear inthe morning, O Lord, in the morning will I direct my prayer un- to thee, and will look up. Ps. v. 3. O Lord my God, in thee dol put my trust. Ps. vii. 1, 20% = wi anand. 2+) 2448 Ht er ee eum294 DEVOTIONAL EXERCISES. As for me, I will behold thy face in righteous- ness ; I shall be satisfied when I awake with thy likeness. Ps. xvii, 15, As for me, I will call upon God; and the Lord shall save me. Ps. lv. 16. My heart is fixed, O God, my heart is fixed ; I will sing and give praise. Ps, lvui. 7. But none of these things move me, neither count I my life dear unto myself,so that I might finish my course with joy, and the ministry that I have received of the Lord Jesus, to testify the gospel of the grace of God. Acts xx. 24. For to me to live is Christ, and to die is gain. Bbil. 1.24. My soul, wait thou only upon God ; for my ex- pectation is from him. Ps. Ixu. 5. O God, thou knowest my foolishness ; and my sins are not hid from thee. Ps. Ixix. 5. For thou art my hope, O Lord God; thou art my trust from my youth. Ps. Ixxi. 5, My soul longeth, yea, even fainteth for the courts of the Lord; my heart and my flesh cri- eth out for the living God. Ps. Ixxxiv. 2. With my soul have I desired thee in the night ; yea, with my spirit within me will I seek thee ear- ly is) xxva, 9. In the day of my trouble I will callupon thee ; for thou wilt answer me. Ps. Ixxxvi. 7. In the multitude of my thoughts within me, thy comforts delight my soul. Ps. xciv. 19. I will praise the Lord with my whole heart, in the assembly of the upright, and in the congre- gation. Ps. exi. 1. Ilove the Lord, because he hath heard my voice andmy supplication. Ps. cxvi. 1.DEVOTIONAL EXERCISES. 295 [ will walk before the Lord in the land of the living: what shall I render unto the Lord for all his benefits towards me? Ps. cxvi. 9. 12. { will take the cup of salvation, and call upon the name of the Lord. I will pay my vows now unto the Lord, in the presence of all his people. Ps. cxvi. 18, 14. It is better to trust in the Lord, than to put con- fidence in man. Ps. cxviii. 8. I will keep thy statutes; O forsake me not ut- terly. Ps. cxix. 8. Wherewithal shall a young man cleanse his way? by taking heed thereto, according to thy word. Ps. cxix. 9. [ have chosen the way of truth; thy judgments have I laid before me. Ps. cxix. 30. Thy statutes have been my songs in the house of my pilgrimage. Ps. cxix. 94. [hate vain thoughts; but thy law do I love. Ps. cxex. 11s. How precious also are thy thoughts unto me, O God; how great is the sum of them! Ps. cxxxix. 17. Though I walk in the midst of trouble, thou wilt revive me; thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. Ps. cxxxviil. 7. ‘O Lord, truly I am thy servant; I am thy servant, and the son of thine handmaid. Psalm cxvi. 16. THANKSGIVING. Bless the Lord, O my soul; and all that is within me, bless his holy name. Ps. ciii. 1.4 296 DEVOTIONAL EXERCISES. I will extol thee, my God, O King: and will bless thy name forever andever. Every day will I bless thee ; and I will praise thy name forever and ever. Ps. cxlv. 1, 2. O. give thanks unto the Lord ; for he is good; for his mercy endureth forever. Ps. cxxvi. 1. He maketh his sun to rise on the evil and the good; and sendcth rain on the just and the un- justes Mat. ye 45: I will praise thee, for I am fearfully and won- derfully made; marvellous are thy works, and that my soul knoweth right well. Ps. cxxxix. 14. He maketh me to lie down in green pastures ; he leadeth me beside the still waters. He re- storeth my soul: he leadeth me in the paths of righteousness for his name’s sake. Ps. xxi. 2, 3. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. John iil. 16. The Son of man is sent to seek and save that which was lost. Luke xix. 10. In this was manifested thelove of God towards us, because that God sent his only begotten Son into the world, that we might live through him. 1 John xiv. 9. He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. Is. liu. 5. Blessed be the God and Father of onr Lord Je- sus Christ, which, according to his abundant mer- cy, hath begotten us again unto a lively hope, byDEVOTIONAL EXERCISES. 297 the resurrection of Jesus Christ, from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away. 1 Pet. i. 3, 4. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Eph. 1. 8. In the day when I cried, thou answeredst me, and strengthenedst me with strength inmy soul. Ps. cxxxviil. 3. Unless the Lord had been my help my soul had almost dwelt in silence. When I said, My foot slippeth ; thy mercy, O Lord, held me up. Ps. xciv. 17, 18. O sing unto the Lord a new song: sing unto the Lord, all the earth. Declare his glory among the heathen: show forth his salvation from day to day. Ps. xevi. 1, 2, 3. It is a good thing to gi and to sing praises unto t Ps. xcu. 1. [ will sing of ve thanksunto the Lord, hy name, O Most High. the mercies of the Lord forever: with my mouth will I make known thy faithful- Ps. lxxxix. 1. ness to all generations. Great is thy mercy toward me: and thou hast delivered my soul from the lowest hell. Psalm Ixxxvi. 13. : Oh that men w ness, and for his wonderful w of men. Ps. evil. 15. Be thou exalted, O God, above the heavens ;5 and thy glory above all the earth. Ps. cviil. AP 1 will both lay me down in peace, and sleep ; fox thou, Lord, only makest me dwell in safety. Ps. iv. 8. ould praise the Lord for his good- orks to the children i anti ta E R eee eee eee See eo eee998 DEVOTIONAL EXERCISES. The Lord preserveth the simple ; I was brought low, and he helped me. For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. Ps. cxvi. 6, 8. Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Psalm Ixviii. 19. But God commendeth his love toward us, in that while we were yet sinners, Christ died -for us," Wom. ¥. S: Offer unto God thanksgiving ; and pay thy vows unto the Most High. Ps. 1. 14. Evening, and morning, and at noon, will [pray, and ery aloud ; and he shall hear my voice. Ps. iy. Lt Praise waiteth for thee, O God, in Zion: and unto thee shall the vow be performed. Ps. lxv. 1. Truly God is good to Israel, even to such as are of aclean heart. Ps. Ixxi. 1. So we thy people and sheep of thy pasture will give thee thanks forever ; we will show forth thy praise to all generations. Ps. lxxix. 13. Glory to God in the highest; and on earth peace, good will towards men. Luke i. 14. BLESSING. Now unto the King, eternal, immortal, invisi- ble, the only wise God, be honor and glory, for- ever andever. Amen. 1 Tim. i. 17. Blessing andhonor, and glory and power, be unto him that sitteth upon the throne, and unto the Lamb, forever andever. Rey. v. 13.DEVOTIONAL EXERCISES. 299 Now unto him that is able tokeep [us] from fall- ing, and to-present [us] faultless before the pres- ence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, do- minion and power, both now and ever. Amen. Jude 24, 25. Now unto him that is able to do exceeding abundantly above all that we ask or think, ac- cording tothe powerthat worketh in us, unto him be glory in the Church, by Christ Jesus, through- out all ages, world without end. Amen. Eph. i. 20., 21. PRAYER IN THE ee OF SCRIP- TURE. Invocation.—** Hearken unto the voice of my cry, my King and my God, for unto thee will I pray.” Adoration.—*Thou art God, and none else ; thy name alone is Jehovah, the Most High.” Confession.—‘‘I acknowledge my transgression, and my sin is ever before me. Against thee, thee only, have I sinned, and done this evil in thy sight.” Petition.—“ Hide thy face from my sins, and plot out all mine iniquities. Create in me a clean heart O God; renew a right spirit within me. “ Cause thy face to shine upon thy sanctuary.” Pleading.—“ For thy mercies’ sake, O Lord, save me. Our fathers cried unto thee, and were delivered.” Self-dedication—“ I will delight myself in thy commandments, which I have loved. I have300 DEVOTIONAL EXERCISES. sworn and I will perform it, that I will keep thy righteous judgments.” Thanksgiving.—* My mouth shall praise thee with joyful lips.” ‘¢Q my soul, and all that is within me, bless his holy name, who forgiveth all thy sins, who heal- eth all thy diseases, who redeemeth thy life from destruction, and crowneth thee with loving kind- ness and tender mercies.” Blessing.—* Now unto the King, eternal, im- mortal, invisible, the only wise God, be honor and glory, forever and ever. Amen. PRAYER FOR THE GIFT AND GRACE OF PRAYER. O thou eternal and ever blessed God, who art the Author and Giver of every good gift, and who hast promised somany and such great bles- sings to them that call upon thee, hear me now, I beseech thee, through Jesus Christ. Lord, I confess my utter inability to seek thee aright. I am encompassed with infirmities ; I ac- knowledge my indisposition to prayer; I bewail my backwardness and reluctance to hold con- verse with God. Teach me rightly to feel this my weakness and helplessness. Give me amore complete knowl- edge of my insufficiency. Convince me of the need that I have of thy divine assistance, and grant me earnest desires after thy salvation. Cre- ate in me a hungering and thirsting after righte- ousness. Impart to me a holy liberty of soul in calling upon thee. Heavenly Father, Fountain of light and life,1 do not ask for earthly riches,DEVOTIONAL EXERCISES. $01 vain pleasures, human honors; but I do humbly ask for the Spirit of prayer, for the heart ever prepared and ready to call upon God. It is thy promise that thou wilt give the Holy Spirit to them that ask. I ask, do thou give; I seek, grant that I may find; I knock, let it be opened untome. Help me to pray in the Holy Ghost. Help me to live daily in constant be- lieving prayer. Lord, teach me to pray. By nature proud and self-sufficient, I am prone to think and act as if Ineeded not thy help ; but O teach me to know how poor and how needy I real- ly am; and knowing my great:and many necessi- ties and my entire dependence on thee, give me the disposition, from day to day, and from hour to hour, to seek thy help and strength. Enable me entirely to confide in thy almighty power, thy boundless compassion, thy infinite love, and thy amazing mercy. Let the gift of thy Son Jesus Christ, and his intercession for sin- ners, encourage me to approach thee. Help me to pray, relying on his merits, and through him may I learn to come boldly to the throne of grace. Let nothing keep me from God. May I re- nounce all known sin, and all carnal indulgences, and not be conformed to this world. Enable me to resist the temptations of Satan, to watch against self-righteousness and spiritual pride, and never to neglect the study of thy word. Give me grace, whenever, I seek thee, to look for the aid of thy Holy Spirit, to trust only in the name of thy Son, and to watch unto prayer. Let me not be rash with my mouth; but, medi- tating before I pray, may I ask in faith, m sim- 26$02 DEVOTIONAL EXERCISES. plicity of mind, with filial freedom of spirit, in sincerity of heart, and fervency of desire, pray- ing always with all prayer, and watching there- unto with all perseverance. And, after having done all, may I ever consider myself an unprofi- table servant. Grant me thy Holy Spirit to help my infirmi- ties, for I know not what to pray for asI ought ; grant me thy Holy Spirit to make intercession for me with groanings which cannot he uttered. Give me, O give me this great gift, the Spirit of grace and supplication, for thy dear Son’s sake, Jesus Christ our Lord. Amen. PRIVATE MORNING PRAYER. Merciful God, give ear unto me, when I cry to thee, in the name of Jesus Christ. My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up. Lord, help me to pray. Confession. Greats the need that I have to seek the Lord while he may be found, and to call upon him while he is near. J know that in me, that is, in my flesh, dwelleth no good thing. ‘The things of the world, the lust of the eye, and the lust of the flesh, and the pride of life, are continually tempt- ing me, and leading me astray from thee. My affections towards thee, my God are cold and dull. My tempers are often unsanctified. I am prone to depart from thee, and lukewarm and _indiffer- ent when I ought to have a holy zeal. I tooDEVOTIONAL EXERCISES. 803 much neglect and trifle with my own salvation, and the salvation of my relatives and friends. I have little of that spiritual mind which is life and peace. My temptations are many, I often yield to them; I have no strength of my own to resist them. Petition. I beseech thee therefore, O my God, to be very merciful tome asinner. Incline and enable me to come to Jesus Christ, weary and heavy laden as Lam, and may I find rest in him. Teach me my own guilt and ruin ; and help me to rely on his blood, and build all my hopes upon his righte- ousness. God grant that, being grafted in Christ, I may live to him. Suffer me not to deceive my- self by a mere form and profession of religion 5 but give me true faith that I may really abide in Christ and bear much fruit. Quicken thou my soul. Make my heart pure, humble, and devout ; and my conversation holy and heavenly. Thou art my Rock, and in thee do I trust. Thou art my Strength, O establish me. Help me to live near to thee all the day long ; and do thou pre- serve me from that sin which does so easily beset me. Give me grace this day to overcome temptation, and to mortify all my corrupt affections. Grant unto me the abundance of thy Holy Spirit. Lord, I deserve not the blessing: I have forfeited the mercy: but, O thou with whom is the residue of the Spirit, for the glory of thy name, and accor- ding to thy faithful promise, give me thy Spirit,eae aE ee p . $04 DEVOTIONAL EXERCISES. that Imay never dishonor thee by inconsistency and unfruitfulness, but abound in every good work, and walk worthy of the gospel of Christ. Knable me to begin anew this day, in seriousness and entire dedication of heart to give myself to thee. Lord, help me this day to live in prayer, to watch against the peculiar temptations of my sta- tion, to embrace every opportunity of doing good, to redeem the time, and to make steady ad- vances in that narrow way which leadeth to eter- nal life. Thanksgiving. And while I pray to thee for those mercies which I need, I would, fromthe heart,thank thee for all those great blessings which I have received, and do from day to day enjoy. The benefit of quiet repose, the renewal of my strength, the light which I enjoy, and the better light of life ; these and all the mercies which surround me on awaking call for my unfeigned thanksgiving, and I do praise and bless thee for them. Blessed be thou for redeeming mercy. Blessed be thou that Jesus died for sinners, even forme. 'Thanks be unto thee, that grace, pardon, peace, strength, the Ho- ly Spirit, and eternal life, are given to sinners, through faith-in Christ. Unto him that loved us, and washed us from our sins in his own blood, and hath made us to be kings and priests unto God, and his Father, to him be glory and dominion forever and ever. Amen.DEVOTIONAL EXERCISES. Intercession. O Lord God, let the bright glory and happy dominion of our Lord Jesus Christ spread through the world. Increase both the number and the zeal of those seeking the good of Sion and the enlargement of thy Son’s kingdom. Grant thy blessing to every effort to make the unsearchable riches of Christ known to the Gentiles. Give unto thy people Israel the new heart and the new spirit. Bless our favored country, so that it may be a highly honored instrument in diffusing the light of truth abroad ; and grant that every exer- tion for that end may be a means of reviving true religion in all our hearts at home. Bless allin au- thority. Let thy priests be clothed with righte- ousness, and thy people sing forjoy. May peace and mercy be granted to all my relatives, and rest on my ownsoul, and in my own family. May we and all thy people be united in one heart and mind in thy service and love, praying for each other, bearing one another’s burdens, and so fulfilling the law of Christ. Hear me, for his name’s sake. Amen. PRIVATE PRAYER AT NOON. O Lord God Almighty, my God, my refuge, and my strength, incline my heart to seek thee in the name of Jesus Christ, and hear my prayer for his sake. It is one of my highest privileges, and of my greatest a that thine ear is ever open to306 DEVOTIONAL EXERCISES. the prayer of those that call upon thee. Give ine, then, thy Spirit, that I may at all times call upon the name of the Lord. At evening, at morn- ing, and at noon-day, will I pray, and thou shalt hear my voice. Iam, indeed, a sinful and a needy creature. My wants are many, and my hecessities are ur- gent. My faith is weak, my repentance imper- fect, my affections . are wandering ; my heart is hard, my pride is great, my sins are innumerable. I fail continually, both in love to thee and love to my neighbor, and am very guilty and deeply polluted in thy sight. Yet still, O Lord, though I have sinned, I have an Advocate with thee, Jesus Christ the righteous, who is the propitiation for our sins. O grant me faith in him, that Imay be justified freely by thy grace, through his redemption ; be accepted in that beloved Son; and bea partaker of his Spirit. Lord, make me hate and loathe every iniquity. Strengthen me to resist every temptation. Give me grace to put my whole trust in thee, to love thee supremely and constantly, to honor thy holy name, and to serve thee truly all the days of my life. Teach me to do thy will, O my God, and let thy good Spirit lead me into the land of up- rightness. Give me grace to love my neighbor as myself, to reverence my superiors, to injure no one, to be temperate and chaste. Let me not be slothful in business, the Lord. Lord, hast thou not said, when needy seek water, and the but fervent in spirit, serving the poor and re is none, and theirDEVOTIONAL EXERCISES. 307 tongue faileth for thirst; I the Lord will hear them, I the God of Israel will not forsake them? O Lord, I am poor and needy, and my soul thirst- eth for thee. Hear me; let me drink of the wa- ters of life—never leave me, nor forsake me. Let me find thee, and live in thy presence, where alone is fulness of joy. Grant, Lord of all power and love, that thy glory may be revealed to the heathen, and that all flesh may see it together. Lift up the light of thy countenance upon thy people. Build up the waste places of Sion. Send laborers into thy vineyard. Bless all in authority, the Ministers of thy Gos- pel, and all the people. Impart thy mercy and grace to my dear relations, to all who pray for me, and all for whom I ought to pray. Be gra- cious to those in distress. Grant to mine enemies if Ihave any, thy pardoning mercy and sanctify- ing Spirit, and reward seven-fold into their bosom those from whom I have received benefits and kindness. Lord God of my salvation, every day willl bless thee, and I will praise thy name forever and ever. Great is the Lord, and greatly to be prais- ed; and his greatness is unsearchable. The Lord. is gracious and full of compassion, slow to anger, and of great mercy. Thou keepest me from day to day in safety, and hast blessed me with innu- merable mercies. I thank thee for every prayer heard and an- swered, and for every good received. But thou hast commended thy love above all, in that while we were yet sinners Christ died for us. He shed308 DEVOTIONAL EXERCISES, his blood for me ; and how can I love, and praise, and serve thee as I ought! O help me to live in all things to thy glory, for the only sake of Jesus Christ my Lord and Saviour. Amen. PRIVATE EVENING PRAYER. Gracious and merciful God, slow to anger, great in power, and rich in mercy to all them that call upon thee, help me now so, inthe name of Christ, to ask, that I may have; andso to seek that I may find. Enter not into judgment with me, O Lord, for in thy sight I cannot be justified. However un- blamable I may appear before men, before Him who knows the heart, I confess and would mourn over innumerable sins in the past day, and in every day of my life. I acknowledge with shame and sorrow my hy- pocrisy and pride, my vanity and selfishness, my unbelief and impatience, my self-indulgence and self-righteousness, my obstinacy and self-will, my disregard of thy law and thy glory, my living to myself and not to thee. And, O how hard is my heart, that feels so little the guilt and the evil of so many and such great sins! Lord of all power and might, soften and break this hardheart. Give mea contrite spirit. . There is mercy with thee. There is forgivness with thee, O may thy great mercy be displayed towards me, in pardoning all my sins, and in renewing my soul. Give me penitence, faith, and self-de- nial, Bestow on me the graces of sincerity, hu- mility, and love.DEVOTIONAL EXERCISES 309 May the love-of Christ be more known and felt by me ; and let it constrain me to live not to my self, but to him that died for me. Grant me thy Holy Spirit, teaching those things of which I am ignorant, taking of the things of Christ to show ‘hem unto me, and daily sanctifying my heart. I ask for heavenly wisdom, holy simplicity, ar- dent zeal, and purity of heart. Incline me to study to be quiet, and to do my own business, and to work with my own hands. Prepare me, day by day, more and more, for the coming of our Lord Jesus Christ. Make me meetto be a par- ‘taker of the inheritance of the saints in light. I commend myself to thy care during the night. May I lie down at peace with thee, through Christ, and in peace with all the world. O Lord, though I be unworthy through my man- ifold transgressions, to approach thee at all, yet thou hast commanded that intercessions be made for all men ; hear me, therefore, unworthy though I be, in behalf of all that need my prayers. May the Lord comfort his people, and have mer- cy upon his afflicted. Let all nations whom thou hast made come and worship before thee and glorify thy name. Let every obstacle which may hinder the progress of thy truth be removed in mercy. Bless all the members of the Church of Christ, and all his ministers, and especially those with whom I am more intimately connected. Give to my parents, my brothers, my sisters, and my relatives, all those temporal and spiritual blessings of which they standin need. Bless my superiors, my companions,and all aboutme. Con- tinue the blessings of peace to my country. Par-310 DEVOTIONAL EXERCISES. don any who may have injured me ; and if I have injured any, may I be ready to confess my fault, and to make restitution for any wrong done, and may they be disposed to forgive me. I would not, O thou gracious Giver of every good, close my evening prayer, without offering up, through Christ Jesus, my sincerest thanks- giving for all the mercies of the past day. For any help vouchsafed in my duties ; for any stand which I may have been enabled to make against Satan, and the world: for any measure of ight and knowledge, or grace, given unto me, all praise, — all glory be to thee. If I am still kept in thy way, and yet spared from that ruin which I have deserved, while I live, let me praise and bless thee. How great is the sum of thy mercies! When Tlook back on thy past blessings, when I read thy promises relating to that which is to come, and when I look around me on every side, and espe- cially when I regard that cross on which thy Son died for sinners, I would say from the heart, My mouth shall speak the praise of the Lord, and let all flesh bless his holy name forever. Amen and Amen. Hear me, for the only sake of Jesus Christ. MORNING FAMILY PRAYER. Almighty God, the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, who hast said that thou wilt be the God of all the families of Israel, and they shall be thy people ; dispose our hearts, by theDEVOTIONAL EXERCISES. $11 gracious influence of thy Holy Spirit, to worship thee through one Mediator, Jesus Christ our Lord. Thanksgiving. Accept, through thy Son Jesus Christ, our Lord, our unfeigned thanksgivings for the mercies of anotherday. ‘Thou gavest us our being, and thou preservest us from day to day. Through the de- fenceless hours of the night thou hast kept us in safety. ‘Thou hast given us. a soul capable of knowing and rejoicing in thee, and a body by which we may serve thee. But, O Lord, we thank thee most of all for thy spiritual blessings. We bless thee that we were not born in heathen lands, but in this favored country, where the light of thy truth clearly shines. We thank thee forthe comfort of the Holy Scrip- tures, for the labors of faithful ministers, and for all the means of grace. O how great has been thy love to us! ‘Thou sparedst not thine own Son, but deliveredst him up for us all, and with him thou hast freely given us all things. Dedication. What reward shall we render unto the Lord for allhis benefits? We desire now afresh to de- vote ourselves to thy service. We give up our- selves, our whole selves unto thee. Godof peace, sanctify us wholly. God of our life, grant that our whole spirit,and soul, and body, may be pre- served blameless unto the coming of our Lord Jesus Christ.$12 DEVOTIONAL EXERCISES, Confession. But with shame and confusion of face, we would confess that we have been rebellious and disobedient. ‘Thou art holy, but we are unholy. Thou art merciful, but we have often been sel- fish and unkind. ‘Thou art pure, but we are im- pure. ‘T‘hou art patient, but we are impatient. We have abused all thy gifts, and made them oc- casion of sin. Lord, we acknowledge our im- penitence, we confess our unbelief, we bewail our self-righteousness. Petition. Forgive us all our offences, remember not against us our transgressions, but remember thy great and tender mercies which have been ever of old. Grant unto every one of us a saving interest in the death of Christ, full and free forgiveness of all our sins, and grace and strength to go and sinno more. Lord, help us to love thee, teach us to serve thee. Give us thy strength that we may overcome our corrupt nature. Grant that this day we may have power from on high to re- sist every temptation, to confess Christ before men, to labor steadfastly with a single eye to thy Glory, to live in the spirit of prayer, in faith, hu- mility, self-denial, and love, andto walk before thee in that narrow way which leads to eternal life. Fill us with love to others. Teach us to do good to all men, and to seek according to our means to visit and relieve the fatherless and theNEVOTIONAL EXERCISES. SiS widows in their affliction: and do thou keep us unspotted from the world. Intercession. And hear us farther in behalf of our relations and friends, our neighborhood, our Minister, and all for whom we ought to pray. Help those that are weak. Comfort those that are cast down. Heal those that are sick. Relieve those that are in distress. Be merciful unto thy Church. O bless us, and cause thy face to shine upon us, that thy way may be known upon earth, thy saving health among all nations. Lord, grant that the power of the cross of Christ, may at letigth fully triumph over all error and superstition, all idola- try, and delusion, and sin. Gracious Lord, not for our worthiness, but for the only name’s sake of Jesus Christ, hear these our prayers which we sum up in his own words. Our Father, &c. EVENING FAMILY PRAYER. O eternal God, whose name is love, and so loved the world that thou gavest thine only-be- gotton Son, that whosoever believeth in him should not perish but have everlasting life ; help us, by the Holy Spirit, to believe in Christ Jesus; and trusting in him to have access unto thee. We feel our need of a Saviour for sinners ; for we all have sinned and come short of the glory of God. When we look back even on the past day, thy law accuses us of many sins, and out own consciences justly condemn us. fol$14 DEVOTIONAL EXERCISES. Grant usthy grace that we may not be hardened through the deceitfulness of sin. Give us true repentance, and such a sense of our sinfulness as may lead us to despair of salvation by any works of our own: and bring us humble and penitent to the foot of the cross. Help us by faith to be- hold the lamb of God which taketh away the sin of the world. Teach us to renounce our own righteousness, and to depend wholly on Jesus Christ. May we be able to say and feel, “In the Lord have I righteousness and strength.” We commend ourselves to thy care during the night.. Let no evil come nigh us. May our last thought be with thee ; and when we awake, may we bestill with thee. Refresh our bodies with the quiet repose of the night, and renew our spir- itual strength. Extend thy merciful care to all that are near and dear tous. We pray for all our relatives. May those that are endeared to us by the ties of nature be yet more dear by the stronger bonds of grace. Grant that we may be all one in Christ Jesus our Lord. We pray for our Christian friends, for our neighbors, and all with whom we have intercourse. Bless those that minister before the Lord. Ey- ery where raise up pastors according to thine heart, which shall feed thy people with knowledge and understanding. Grant thy blessing to every Missionary now preaching Christ to the Gentiles. —Cause Jew and Gentile to:turn to the Lord, that they may besaved. Bringon the happy day when there shall be one fold and one Shepherd ; and they shall not hurt, nor destroy in all thy ho- ly mountain.DEVOTIONAL EXERCISES. 315 O thou Giver of every good and perfect gift, we praise and bless thee for thy great and contin- ued mercies to us. All things thou givest to us richly for enjoyment. We receive from thee full provision forall our temporal wants, and thou for- givest our iniquities. Behold what manner of love thou our Father hast bestowed upon us that we should be called the sons of God! God of mercy, grant, only grant, that we may be followers of thee as dear children, and show forth thy praise, not only with our lips, but in our lives, through Jesus Christ. The Lord bless us, and keep us. The Lord make his face to shine upon us and be gracious unto us. The Lord lift up his countenance upon us, and give us peace. And now blessing, and honor, and glory and power, be unto Him that sitteth upon the throne, and unto the Lamb, forever. Amen. BRIEF PRAYER FOR A SUNDAY SCHOOL. Gracious Saviour, who hast said, Suffer little children to come unto me, and forbid them not, regard with thy favor, every effort to bring up children in the nurture and admonition of the Lord. Give, holy Lord, we beseech thee, wisdom and discretion, patience, kindness and perseveralce to all who conduct schools. Bless tnose who en- deavor to instruct the young. Do thou teach them that they may teach others.$16 DEVOTIONAL EXERCISES, Heavenly Father, grant that the children of this school may receive. with an humble, teachable and ready mind, all the instructions given to them according to thy word. Give them thy grace while young, that early seeking Jesus their Sa- viour, they may find him. Let them remember their Creator in the days of their youth. Teach them to honor their parents and superiors, and to be kind and to be full of love towards each other, God grant that they may all be trained up in the way in which they should go, and when they are old never depart from it.—May the knowledge of the Lord be universally diffused, till at length all shall know thee from the least to the greatest, through Jesus Christ our Lord. Amen. A SOCIAL PRAYER. O Thou whose name is Holy, who hast requir- ed that we confess our faults to one another: we would now confess our many and our great sins. We have often sinned against thee, and against each other, in thought, word, or deed. O forgive our hardness of heart, and our earthly minded- ness ; all our want of charity, all our hastiness of spirit, all our bad temper, and every sinful ac- tion. For thine own name’s sake, blot out our trans- gressions, and remember not our sins. Lord of all grace, help us ever hereafter to walk worthy of the vocation wherewith we are called. May we with all lowliness, and meekness, with long-suffering, forbearing one another in love, endeavor to keep the unity of the Spirit in theDEVOTIONAL EXERCISES 317 bond of peace. Giveus grace so to live, that we may find more and more how eood and how pleasant it is.for brethren to dwell together in unity. Give unto each of us grace to fulfil our duties towards each other. As parents, may we bring up our children in the nurture and admonition of the Lord ; and as children, obey our parents in all things ; as masters may we give unto our servants that which is just and equal, remembering that we also have amaster in heaven ; and as servants be obedient in singleness of heart, as unto Christ ; as husbands, loving our wives, even as Christ also loved the Church, and dwelling with them accord- ing to knowledge ; as wives, being in subjection to the husband, and having on the ornaments of a meek and quiet spirit. We ask for blessings on our native land. Lord, we would sigh before thee for all the abomina- tions of our country. O how the swearer, the Sabbath-breaker, the covetous, the licentious, and the blasphemer abound on every side! Because of these things the wrath of God comes on the children of disobedience. Spare us, good Lord, spare us for thy name’s sake. Grant, we beseech thee, that as we have been peculiarly distinguish- ed by thy mercies, so it may have to be said of us, “ Surely this great nation is a wise and under- standing people, for what nation is there so great, who hath God so nigh unto them as the Lord our God is in all things that we call upon him for??? Pour out of thy Spirit on all who have the di- rection of public affairs; on all who minister in holy things ; on the magistrates, and on the peo- 27%318 DEVOTIONAL EXERCISES. ple ; that a general revival of religion may ap- pear among us. Cause thy Church every where to flourish and increase. We pray especially for an increase of the zeal, purity and love, humility and devotion, of thy people. Let Zion break forth on the right hand and onthe left. Add dai- ly to thy Church, in our own country, and in heathen lands, such as shall be saved. Bless ev- ery Missionary gone forth to preach to the Gen- tiles the unsearchable riches of Christ, and may more and more grace be given unto them all, that they may labor zealously, wisely , and abun- dantly in thy cause. And now, Lord, accept our unfeigned thanks- givings, for all those blessings which we daily so richly enjoy. We thank thee more especially for those many dearties of relationship, affec- tion, and Christian principles, which bind us to- gether. We bless thee for all that sympathy of feeling and union of heart which thou hast given us ; and we pray that we may be more andmore knit together in Christian love. But, beyond allother mercies, we bless thee for the c€ommon salvation of Jesus Christ ; for his birth, his life, his death, and his resurrection ; for all that he was, and is, and will be. Blessed be God for the gift of his Son Jesus Christ, our only Saviour, our only hope, and our sure refuge. Amen. PRAYER FOR THE ENLARGEMENT OF THE KINGDOM OF CHRIST Ie Almighty God, the Father of our Lord Jesus Christ and the God of the spirits of all flesh, theDEVOTIONAL EXERCISES. 319 earth is thine, and the fulness thereot, the world and they that dwell therein. We come, as sinners, but trusting in thy beloy- ed Son, our Advocate and the Propitiation for our sins,and looking for the promised Spirit of grace and supplication. Lord, we confess before thee our own sins, and those of our country. Like thy people of old, while we have been greatly distinguished by priv- ileges, we have also been a sinful nation, a peo- ple laden with iniquity, a seed of evil doers, children that are corrupters. We have forsaken the Lord, and have provoked the Holy One of Israel. And chiefly now we would confess our coldness and indifference in é¢xtending the bles- sings of that glorious Gospel which thou hast en- trusted tous. How slothful and unconcerned have we been to communicate to others the privileges which we enjoy, and to use all the means which thou hast given unto us of imparting the know- ledge of Christ to distant lands! ‘To us belong shame and confusion of face, because we have sinned against thee. But to the Lord our God belong mercies and forgivenesses, though we have rebelled against him. We beseech thee give usa zeal for thy glory. Fountain of light and life, and grace, pour upon us thy quickening Spirit, to animate and excite us to devote ourselves to thee. Raise up, we pray thee, those who shall unceasingly pray, and give, and think, and labor, for the spread of thy truth. Revive the days of the primitive church, when thy people, walking in the fear of the Lord, and in the comfort of the Holy Ghost were multiplied. ~ TT Re ene$20 DEVOTIONAL EXERCISES. May the true light come more and more to thy Church, and the glory of the Lord rise upon her 5 and may the Gentiles come to this light, and kings to the brightness of thy rising. Lord, we plead the glory of thy great name, the faithfulness of thy promises, and the happi- ness of thine own creation ; and with these pleas we ask, that the heathen may be given to Christ for his inheritance, and the uttermost parts of the earth for his possession. @ II. O Lord, hast thou not said, “It shall come to pass in the last days that I will pour out of my Spirit upon all flesh??? Behold, in these last days: give now to us that ask. With thee is the residue of the Spirit; and the Lord’s hand is not short- ened that it cannot save, nor his ear heavy that it cannot hear. Have respect unto the Covenant, for the dark places of the earth are full of the habitations of cruelty. May the Sun of righteousness arise with healing in his wings, on those people now sitting in darkness and the shadow of death. We pray thee to hasten the coming on of that time, when it shall not be asked, Who hath believ- ed our report? and to whom isthe arm of the Lord revealed? but it shall be said, The Lord hath made bare his holy arm in the sight of all nations, and all the ends of the earth have seen the salvation of our God. And grant, gracious Lord, that while the ful- ness of the Gentiles is come in, all Israel may al-DEVOTIONAL EXERCISES. $21 so be saved, May the veil which remains upon their hearts when Moses is read, be taken away by their turning to the Lord. May this branch which has so long been broken off, at length be grafted into its own Olive-tree. O let the Deliverer come out of Zion: and turn away ungodliness from Jacob. ‘ And while we thus pray, we thank thee, good and gracious*Lord, for all the blessed signs of the times in which we live. We bless thee for the beginning of a general desire to spread thy truth through the world, and that societies have been raised in these latter days, among all denomina- tions of thy servants, for evangelizing the heath- en, and for their conversion from dumb idols to the living God. We thank thee for any success given to these efforts, and would thereby be encouraged to persevere in more zealous labors, and more fervent prayers. Amen. EJACULATORY PRAYERS FROM THE SCRIPTURES. On rising in the morning. I laid me down and slept; I awaked, for thou, Lord sustained me. Ps. ui. 5. At noon. At evening, and at morning, and at noon-day willl pray, and that instantly. Ps. lve’, On going to bed. I will lay me down in peace, and take my rest, Ne ee322 DEVOTIONAL EXERCISES, for itis thou, Lord, only that makest me to dwell insafety. Ps. iy. 8. At going out. Lord, blessmy going out, and my coming in from this time forth for evermore. Ps. cxxi. 8. In conversation. Set a watch, O Lord, before my mouth; keep thou the door of my lips. Ps. exli. 3. Let the words of my mouth, andthe meditation of my heart, be acceptable in thy sight, O Lord, my Strength and my Redeemer. Ps. xix. 14. When evil entreated. Father, forgive them, for they know not what they do. Luke xxiii. 34. Lord, lay not this sin to their charge. Acts vii. 60. On any loss. The Lord gave, and the Lord hath taken away; blessed be the name of the Lord. Job i. 21. In temptation, How can I do this great wickedness, and sin against God? Gen. xxxix. 9, Lord, cleanse thou me from secret faults: keep back thy servant also from presumptuous sins ; let them not have dominion over me. Ps ae 12, 13.DEVOTIONAL EXERCISES In difficult circumstances. Cause me to know the way wherein I should walk, for I lift up my soul unto thee. Ps. cxliii. 8. Lord, I am oppressed, undertake forme. Isa. xxxvil. 14. For a friend. The Lord grant untohim that he may find mer- cy of the Lord in that day. 2 Tim.1. 18. Before prayer. Lord, teach us to pray. Luke xi. 1. Quicken us, and we will call upon thy name. Ps. lxxx. 18. Before reading the scriptures. Open thou mine eyes, that I may behold ‘won- drous things out of thylaw. Ps. cxix. 18. Going to public worship. How amiable are thy tabernacles, O Lord of hosts! My soullongeth, yea, even fainteth, for the courts of the Lord; my heart and my flesh crieth out for the living God. Ps. Ixxxiv. 1, 2. We will go into his tabernacle ; we will wor- ship at his footstool. Ps. CXXXil. 7. Entering God’s house. This is none other but the house of God, and this is the gate of heaven. Gen. xxviii. 17.DEVOTIONAL EXERCISES. On hearing the scriptures. Sanctify us through thy truth: thy word is truth. John xvii. 17. Jifter worship. The good Lord pardon every one that pre- pareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary. 2 Chron. XXX. 15, 19.SECOND EDITION. Apostolical and Primitive Church; POPULAR IN ITS GOVERNMENT AND SIMPLE IN ITS WORSHIP. BY LYMAN COLEMAN. With an Introductory Essay, by Dr, Augustus Neander, of Berl, ored with many highly commendatory notices of this work, from individuals and public journals. The first edition found a rapid sale : it has been republished in England, and received with much favor: wt ts universally pronounced to be standard authority on this sub- ject ; and ts adoptedas a Text Book in Theological Seminaries. From the Professors in Andover Theol. Seminary. Tne undersigned are pleased to hear that you are soon to publish a new edition of the ‘ Primitive Church,’ by LyMan CoEnMAN. They re- gard this volume as the result of extensive and original research; as embodying very important materials for reference, much sound thought and conclusive argument. In their estimation, it may both interest and instruct the intelligent layman, may be profitably used as a text-book for theological students, and should especially form a part of the libraries of clergymen. The Introduction, by NEANDER, is of itself sufficient to recommend the volume to the literary public. LEONARD WOODS, RaLeH EMERSON, ssors in Auburn Theol. Seminary. The Publishers have been fav Beia B. EDWARDS, Epwarps A. Park. From the Profe The work of the Rev. Lyman CoLEMAN, on ‘The Apostolical and Primitive Church,’ we regard as 3 faithful exhibition of testimonies on the primary organization and government of the Christian church, and on the progress of subsequent changes ; and although in our inferences ‘n favor of a popular government, we might incline more than the author loa representative instead of a pure democracy, we cannot but welcome the publication as seasonable, and as furnishing a desirable means of correct information on the subject which has been too much neglected in the training of theological students, of ministers, and of peop le in the Congregational and Presbyterian churches. Henry MILLs, Prof. Biblical Criticism BaxtTeER DICKINSON, Prof. Sacred Rhetoric and Pastoral Theology From the Professors in Yale College. rk on the Apos- onsider the Rey. L, CoLEMAN’s WO Chureh, as being, in’ general, correct in sentiment, tion of the Scriptures, and both copious and fair in citations from the early ecclesiastical writers. As a book of reference jt possesses great value; and, we think, it might be used advantageously as a text-book in lectures to theological students. James MuRDOCK, Cuauncey A. GooDRICcH. NatH’s W. Taylor, James L. KINGSLEY. LEONARD Bacon. From John Harris, D. D., Author of ‘Mammon,’ etc. I need not say that the perusal of. your work has. very highly gratified me, as it must have done numbers besides. Its well digested and fe t fail to ? . Seid sctige applied learning, catholic spirit, ang comprehensive plan, canno i department, and to ren- place it among standard works in its particular ment, der it subservient to the final triumph of scriptural Christianity. I shall certainty make it a class book on tle subject on which it treats. ’ Yours, respectfully, Joun Hargis 2 The undersigned c tolical and Primitive © judicious in the exposlRECENTLY PUBLISHED. MEMOIR OF REV. EDWARD PAYSON, D.D. BY REV. ASA CUMMINGS. Price 6234 Cents. MEMOIR OF HARLAN PAGE; OR THE Power of Prayer and Personal Effort for the Souls of Individuals. BY WILLIAM A. HALLECK. Price 3734 Cents. THE ANXIOUS INQUIRER AFTER SALVATION. BY REV. JOHN ANGELL JAMES. Price 3734 Cents. THE YOUNG MAN FROM HOME. BY REV. JOHN ANGELL JAMES. Price 3734 Cents. ANECDOTES FOR THE FAMILY AND THE SOCIAL CIRCLE. UG> Upwards of 300 instructive Anecdotes, illustrating important truths. Price 6234 Cents. LEARNING TO ACT. LEARNING TO FEEL. LEARNING TO THINK. Neat cloth. Price 3134 Cents each.MEMOIR OF MRS: HENREPETT A: SHUCK. FIRST FEMALE MISSIONARY TO CHINA. BYSR BN! JauB. sw IVER. Price 50 Cents. From the Family Visitor, Boston. ‘© We haye seldom taken into our hands a more beautiful book than this, and we have no small pleasure in knowing the degree of perfection attained in this country in the arts of printing and book-binding, as seen in its ap- pearance. The style of the author is sedate and perspicuous, such as we might expect from his known piety and learning, his attachment to missions and the amiable lady whose memory he embalms. The book will be exten- sively read and eminently useful, and thus the ends sought by the author will be happily secured. We think we are not mistaken in this opinion ; for those who taste the effect of early education upon the expansion of re- generated. convictions of duty and happiness, who are charmed with youth- ful, heroic self-consecration upon the altar of God, for the welfare of man, and who are interested in those struggles of mind which lead men to shut their eyes and ears to the importunate pleadings of filial affection — those who are interested in China, that large opening field for the glorious con- quests of divine truth, who are interested in the government and habits, social. and business like, of the people of this empire—all such will be interested in this Memoir. To them and to the friends of missions generally, the book is commended, as worthy of an attentive perusal.” THE. MISSIONARY ENTERPRISE; A COLLECTION OF DISCOURSES ON CHRISTIAN MISSIONS, BY AMERICAN AUTHORS. EDITED BY BARON STOW, D.D. SECOND THOUSAND. PRICE 85 CENTS. From the New Englander. “TF we desired to put into the hands of a foreigner a fair exhibition of the capacity and spirit of the American church, we would give him this volume. You have here thrown together a few discourses, preached from time to time, by different individuals, of different denominations, as circumstances have demanded them; and you see the stature and feel the pulse of the American Church in these discourses, with a certainty not to be mistaken. You see the high talent of the American church. We venture the asser- tion that no nation in the world has such an amount of forceful, available talent in its pulpit, ‘The energy, directness, scope, and intellectual spirit of the American church is wonderful. In this book, the discourses by Dr. Beecher, Pres. Wayland, and the Rev. Dr. Stone of the Episcopal church, are among the very highest exhibitions of logical correctness, and burning, popular fervor. This yolume will have a wide circulation. From the Carolina Baptist. This work contains fifteen sermons on Missions, by Rey. Drs. Wayland, Griffin, Anderson, Williams, Beecher, Miller, Fuller, Beman, Stone, Mason, and by Rev. Messrs: Kirk, Stow, Ide. It is a rich treasure, which ought — to be in the possession of every American Christian.THE KAREN’ APOSTLE; Or, Memoir of Ko THau-Byyv, the first Karen convert, with notices concerning his Nation. With maps and plates. By the Rev. Francis Mason, Missionary.» American edition. Edited by Prof. H. J. RIPLEY, of Newton Theol. Institution. Second Thousand, (G> This is a work of thrilling interest, containing the history of a i remarkable man, and giving, also, much information respecting the Karen Mission, heretofore unknown in this country. It must be squght for, and read with avidity by those interested in this most interesting mission. It gives an account, which must be attractive, from its novelty, of a people that have been but little known and visited by missionaries, till within a few years. The baptism of Ko Thah-Byu, in 1828, was the beginning of the mission, and at the end of these twelve years, twelve \ hundred and seventy Karens are officially reported as members of the churches, in good standing. The mission has been carried on preémi- nently by the Karens themselves, and there is no doubt, from much touching evidence contained in this volume, that they are a Prat pecu- liarly susceptible to religious impressions. ‘The account of Mr. Mason must be interesting to every one. MEMOIR OF ANN H. JUDSON, LATE MISSIONARY TO BURMAH. By Rey. James D. Know.es. A New Edition. ale We are particularly gratified to perceive a new edition of the Memoirs of Mrs. Judson, She was an honor to our country —one of the most noble-spirited of her sex. It cannot, therefore, be surprising, that so many editions, and so many. thousand copies of her life and adventures have been sold. The name—the long career of suffering—the self- sacrificing spirit of the retired country-girl, have spread over the whole world ; and the heroism of her apostleship and almost martyrdom, stands out a living and heavenly beacon-fire, amid the dark midnight of ages aud human history and exploits. She was the first woman who resolved to become a missionary to heathen countries. — Amertcan Traveller. This is one of the most interesting pieces of female biography which has ever come under our notice. No quotation, which our limits allow, would do justice to the facts, and we must, therefore, refer our readers to the volume itself. ‘It ought to be immediately added to every family library. — London Miscellany. Prick REDUCED. MALCOM’S TRAVELS IN SOUTH-EASTERN ASIA. Embracing Hindostan, Malaya, Siam, and China; with notices of nue merous Missionary Stations; and a full account of the Burman Empire ; with Dissertations, Tables, &c. Twovolumes in one, beautifully illustrated. Sixth edition. By Howarp Matcom. D. D. {G> The work has received the highest commendation from the press ; and the best proof of the estimation in which it is regarded, is in the unex- ampled sale of the work Nearly FouR THOUSAND copies were sold within one year from its|first appearance. In its mechanical execution it sur passes any similar work ever attempted in this country. 8THE BAPTISMAL QUESTION. Containing Messrs. Cookz and Towne’s ‘ Hints to an Inquirer, on the Subject of Baptism,’ — a Review of the ‘ Hints,’ by the” Rev. WILLIAM Haevs, with a * Rejoinder,’ by Cooke and Towns, and Mr. Hacusr’s Examination of the Rejoinder. JUDSON ON BAPTISM. A Discourse on Christian Baptism ; with many Quotations from Pedo- baptist Authors. To which are added a Letter to the Church in Plymouth, Mass., and an Address on the Mode of Baptizing. By ADONIRAM JUDSON, JEWETT ON BAPTISM. The: Mode and Subjects of Baptism, By Mino P. Jewett, A. M., late professor in Marietta College, and a licensed minister of the Presbyterian Church, Tenth Thousand. THE SACRED MINSTREL. A Collection of Church Music, consisting of Psalm and Hymn Tunes, Anthems, Sentences, Chants, &c., selected from the most popular productions of nearly one hundred different authors in this and other ountries. By N. D. GouLp. NATIONAL CHURCH HARMONY. BY N. D. GOULD. A NEW GUIDE FOR EMIGRANTS TO THE WEST. By Joun M. Peck, of Illinois. We earnestly wish this most excellent work was in the hands of those hundreds of Emigrants, who are now about town, and intend to; go ‘West... The advice and information contained in these three hundred and seventy-four pages are really invaluable, and, if, attended to, would save an immense amount of time, trouble, and last, not least, money. The author may be depended upon; having had every opportunity for gathering facts and knowledge on the subject.— N. Y. Messenger. CHRISTIAN REVIEW —8 Vols. Edited by J. D. Know.es, Barnas Sears, and S. F, Situ. >> A few complete sets for sale at the low price of eight dollars per set; odd volumes, one dollar and fifty cents each, except for the jirss which cannot be sold separate.RECENT. PUBLICATIONS. THE MISSIONARY ENTERPRISE: A Collection of Discourses on Christian Missions, by American Authors. Edited by Baron Stow, D.D. Containing the best Sermons on Missions by Drs. Wayland, Griffin, An- derson, Williams, Beecher, Stow, Miller, Fuller, Beman, Stone, and Ma- son ;,and the Reys. E. N. Kirk and George B. Ide. MEMOIR OF MRS, HENRIETTA SHUCK, First Female Missionary to China. Containing much interesting and important information con- cerning China; its Provinces, Language, Religions, &. By J.B. JETER, Pastor of the First Baptist Church, Richmond, Va. With a Likeness. THE CHRISTIAN’S DAILY TREASURY: ‘A Religious’ Exercise for Every Day in-the Year. By Esunezer TEMPLE, Rochford, Essex. From the Second Revised London Edition. THE EXTENT OF THE ATONEMENT, in relatio n to God and the Universe. By Tnomas W. JENKYN, D.'D THE) UNION, OF THE HOLY SPIRIT AND THE CHURCH, in the Conyersion of the World. By Tuomas W. Jeyxyn, D. D. HOW TO BE A LADY: A Gift: for Girls; containing Hints on the Formation of Character. By Harvey Newcous. HOW TO BE A MAN: A Gift for Boys; containing Hints on the Form- ation of, Character. By Harvey NEWwooms. LIFE OF ROGER WILLIAMS, the Founder of the State of Rhode Island. “By WILLIAM GAMMELL, Prof. of Rhetoric in Brown University. MY PROGRESS IN ERROR, and Recoyery to Truth. Or, a Tour through Universalism; Unitarianism, and Skepticism. ANTIOCH: Or, Increase of Moral. Power in the Church of Christ. By Rey. P. CouRcH. With an Introductory Essay, by BARON Stow, D. D. CHURCH DISCIPLINE: The Scripture Doctrine of Church Order and Government. By Rey. WaRHAM WALKER, Homer, N. Y. THE IMITATION OF CHRIST. In Three Books. By Taomas A. Kempis. With an Introductory Essay, by Tuomas CHALMERS, of Glas- gow. A new edition. Edited by Rev. Howarp MAtcom. JUDSON ON BAPTISM. A Discourse on Christian Baptism ; with many Quotations from Pedobaptist Authors. J'o which are added a Letter to the Church in Plymouth, Mass., and an Ad dress on the Mode of Baptizing. By ADONIRAM JUDSON. Fifth American Edition, revised:and enlarged by the Author, AIDS TO DEVOTION. In Three Parts; including Watts’ Guide to Erayer, BUCE’S. RELIGIOUS EXPERIENCE: In which its Nature, Eyiden- ces, and Adyantages are considered. By CaArtrs Buck. CYCLOPAEDIA OF ENGLISH LITERATURE /and | biographical, of: British Authors, from the e time; with upwards of three hundred illustrations, pages of double column roy CHAMBERS, ‘Kdinburgh. MEMORIA TECHNICA: or the Art of Abbreviating those Studies which give the greatest labor to the memory; including Numbers in Historical Dates, Geography, Astronomy, Grayities, &c. Also Rules for Memorizing Technicalities, Nomenclatures, Proper Names, Prose, Poetry, and topics in general. Embracing all the available Rules found in Mnemonics or Mnemotechny; of ancient or modern: times; To which is added a Per- petual Almanac for two thousand years of past time and time to come Adapted to the use of Schools, Od Lorenzo D. Joanson. ; & History, critical arliest to the.present and fourteen hundred al octavo letter-press. Edited by RoperrMEMOIR ‘OF GEORGE DANA’ BOARDMAN, feate Missionary to Burmah, containing much intelligence relative te the Burman Mission. By Rey. ALonzo Kinc. A New Edition. With an Introductory Essay, by a distinguished Clergyman. Embellished with a Likeness; a beautiful Vignette, Tepresenting the baptismal scene just before his death ; anda drawing of his Tomb, taken by Rev: H. Matcom, D. D. No one can read the Memoir of Boardman, without feeling that the religion of Christ is suited to purify the affections, exalt the purposes, and give energy to the character. Mr. Boardman was a man of rare excel- lence, and his biographer, by:a just exhibition of that excellence, has rendered an important service, notonly to the cause of Christian missions, but to the interests of personal godliness. Baron Stow. LIFE OF PHILIP MELANCTHON. COMPRISING, AN) ACCOUNT, OF THE REFORMATION, BREE? ASOOX ADEE: YD: ‘This is a neat edition of a work, which has) obtained im England a permanent reputation. The acquaintance, which many in ‘this:country have formed with its author, will induce them to read the book witlt in- creased interest. It is well written, in a style, which, though flowing and ornate, isnot turgid. It shows all the learning which is appropriate to thé Subject, without ‘an offensive display. The facts concerning Me- fancthon are detailed with cleammess, and @ lucid view is presented of the principal personages and events of the age. From no other book, within the same compass, could a better knowledge of the rise and progress of the Reformation be obtained. “For this reason, as well as for the attrac- tions which belong to the character of Melanethon, the book is valuable — Christian Review. WINCHELL’S.. WATTS. An Arrangement of the Psalms and Hymns of Watts, with a Supplement. WATTS AND. RIPPON. The Psaims and Hymns of Dr. Watts, arranged by Dr, Rippon, with Dr. Rippon’s SELECTIONS, in one volume, new edition, cor- recited and improved by Rev. C. G. Sommers, N. Y. JAMES’S CHURCH-MEMBER’S. GUIDE. With an Introductory Essay, by Rev. H. WinsLow. ONESIMUS: OR, THE APOSTOLIC DIRECTION TO CHRISTIAN MASTERS IN REFERENCE TO THEIR SLAVES. An eminent statesman of the South writes :—‘ Itis just and philosoph- acal, free from fanaticism, and enlightened by the pure spirit of Chris- tianity, as well as by correct general information on slavery. Its the pious friend of both master and slave ; and this is wise beyond almost all Northern treatises.’ 9THE CHRISTIAN’S. DAILY TREASURY. A Religious Exercise for every Day in the Year. By EBENEZER TEMPLE. Price 1,00. This work ts strictly evangelical, and presents with great distinet ness the peculiar points of orthodoxy. The texts are happily chosen, and all the thoughts suggested by the author are interesting and profitable. The skeletons are generally of the textual character, very neat, comprehensive, and each of them contains matter enough for a sermon: There ts a great varvety of beautiful gems scattered through it, both original and selecte NOTICES OF THE PRESS: From thé Christian Chronicle, Philadelphia. This work might appropriately be called a guide to meditation. It con- sists of a subject for every day in the year, drawn from an appropriate portion of Scripture, with reflections updén it. It does not attempt to ex- «haust the daily subjects, but merely to direct the reader’s thoughts. _ The plan strikes us asa very happy one. Many do not know how to meditate. A careful use of this volume, for a year, will do. very much to form habits . Of profitable meditation on Scripture. As habits of meditation are so “intimately connected with Christian progress and enjoyment, we think the », influence of such a work as is here presented, must be very happy. ds From the New York Commercial Advertiser. One of the best books of the kind we have recently met with., The daily reflections, instead of being general and diffuse, are thrown into the sermonic form, and thus the instruction is made more impressive and easy of retention. i THE CHURCH MEMBER’S MANUAL Of Ecclesiastical Principles, Doctrines, and Discipline ; presenting a Sys- tematic View of the Structure, Polity, Doctrines, and Practices of Christian Churches, as taught in the Scriptures; by Wituram CRowWELL. With an Introductory Essay, by Henry J. Ripley, D.D. Price 90 cents. The pastor of one of the largest and most influential churches in New England, writes as follows : “The work is admirably adapted to the wan bers. If I could have my wish, not only the senior members of our churches Another writes — “ T have read this work with great pleasure. time such a guide has been needed would have been avoided, had it m ts of pastors and private mem- ministers, but the deacons and would own and read the book.” Fora long ,and much detriment to the church ade its appearance sooner. THE CHURCH MEMBER’S GUIDE, By Rev. J. A. James. Edited by Rev. J. 0. Choules. New Edition ; with an Introductory Essay, by Rey. Hupparp W Price 88 Cents. A pastor writes, ‘‘ I sincerely wish that eyery professor of religion in the land may possess this excellent manual. I am anxious that every member of my church should possess it, and shall be happy to premote its cireula- tion still more extensively.’ INSLOW. ‘“‘ The spontaneous effusion of our heart, on laying the book down, was, —— may every church-member in our land soon possess this book, and be blessed with all the happiness which conformity to its evangelic sentiments and directions is calculated to confer.” — Christian Secretary.NOW PUBLISHING. - CHAMBERS’S MISCELLANY OF USEFUL AND ENTERTAINING KNOWLEDGE. EDITED BY ROBERT CHAMBERS, AUTHOR OF “CYCLOPEDIA OF ENGLISH LITERATURE,” With Elegant Illustrative Engravings. Price 25 cts. per No. Goutp, KenpaLL & LincoLN are happy to announce that they hia xe completed arrangements with the Messrs, Chambers, of Edinburgh, for the re-publication, in semi-monthly numbers, of CuamMBers’s MI‘sc EL-. LANY. The first number will be issued in July, and continued at reg olar- intervals until the work is completed. The design of the MisceLLany is to supply the’ increasing dem.and! for useful, instructive, and entertaining reading, and to bring all the aicis: of ~ literature to bear on the cultivation of the feelings and undersiandin gs- of the people — to impress correct views on important moral and social ‘ques- tions — suppress every species of sttife and savagery —cheer the lagging and desponding, by the relation of tales drawn from the imagination of popular writers — rouse the fancy, by descriptions of interesting foreign scenes — giving a zest to every-day occupations, by ballad anid lyrical po- etry —in short, to furnish an unobtrusive friend and guide, a lively fire- - side companion, as far as that object can be attained through the instru- mentality of books. The universally acknowledged merits of the CycLop#DIA OF EncexisH LivERatuRE, by the same author, connected with its rapid sale, and ‘the unbounded commendation bestowed by the press, give the publishers full confidence in the real value and entire success of the present work. The subjoined table of contents of the first two volumes will give the - beeen the comprehensive character and diversified contents ef this - werk: No, 1. Life of Louis Philippe. No. 4. Life of Nelson. Tale of Norfolk Island. The Temperance Movement. Story of Colbert. Story of Peter Williamson. The Employer and Employed. - Joan. of Arc, Maid of Orleans. Time nous By Mrs. S, C. Hall. Annals of the Poor—FemaleiiIn- - Manual for Infant Management. dustry and Intrepidity. Piccioli, or the Prison Flower. Slavery in America. Life in the Bush. By a Lady. No. 5. A Visit to Vesuvius, Porapeii, and : Ne. 2. William Tell and Switzerland. Herculaneum. The Two Beggar Boys. A Tale. Story of Baptiste Lulli. Poems of the Domestic Affections. Select Poems of Kindness: to: Ani- Life of Grace Varling, &c. raals, Story of Maurice and Genevieve. Wallace and Bruce. — Religious Impostors. Cases of Circumstantial Hyidence. . Anecdotes of Dogs. Story of Richard Falconer, &c;. No. $. La Rochejaquelein and the War in | No. 6. Phe Goldmaker’s Village. La Vendee. The Last Earl of Derwentwater. Journal of a Poor Vicar. The Heroine of Siberia. Romance of Geology. Domestic Flower-Culture. History of the Slave Trade. insurrections in Lyons. Walter Ruysdael, the Watchmaker. The Hermit of Warksworth;and - Chevy-Chase, and the Beggar’s Other Ballads. Daughter of Bethnal-Green. Each number will form a complete work, and every third number, will be furnished with a title page and table af contents, thus forming.# beau- tifully illustrated yoLumE of over 500 pages, of useful and entertaining reading, adapted to every class of readers.. The whole to be completed in THIRTY NUMBERS, forming TEN ELEGANT VOLUMES. (= This work can be sent by mail to any part of the country. A direct remittance to the publishers of sIX DOLLARs will pay for the entire work, This liberal discount for advance pay will nearly cover the cost of postage on the work. ‘Those wishing for one or more sample numbers can.remit accordingly.THE. PSALMIST: A New, Collection,.of. Hpnws, FOR THE USE OF THE BAPTIST CHURCHES. BY BARON STOW AND §. F. SMITH. ASSISTED BY WILLIAM R. WILLIAMS, New York; Greorce B. IpE, Rurus W. GrRiswoip Pennsylvania; STEPHEN P. Hit, Maryland; James B. TA¥LOR, firginia; Joun L, Daca, Alabama; WILLIAM T. BRANTLY, South Carolina; R. B. C, Howe ut, Tennessee; SAMUEL W. Lynpb, Ohio. 0 The publishers would inform all tnterested, that this work has becom i THE \BOOK of the Baptist denomination, having been introduced into evert State\in the Union and the British provinces Within eighteen month: Jrom its first publication, over FIFTY THOUSAND COPIES WERE ISSUED As ‘@ collection of hymns it stands unrivalled. The following notice, from the Miami Association, of Ohio, is but a speci: men Of a host of others, received by the publishers. The Committee appointed to report upon a hymn‘book, have attended to the duty assigned them, and report the following as their views. Foi several reasons, the Committee recommend to the attention of the church- es the new work, called‘ The Psalmist,’ as worthy of special patronage, 1. Itis exceedingly desirable thav our whole denomination should use, in the praises of the sanctuary, the same psalms, hymns, and spiritua songs. .To secure uniformity, we prefer ‘'The Psalmist,’ because it is strictly, and from the foundation, designed for the use of Bapti es,——1s not.surpassed by any hymn book in the worl etorship is wholly Baptist, by which the greatest facilities can be furmished for its introduction to the churches, and the perpetuity of its publication: 2. It has been prepared with. the greatest care. In no: instance has:a hymn book gone through so thorough a revision ; and the influence which is ralonally exerted in its favor by the committee of revision, — by the known quatification of the editors, by the popularity of the Boston pub- lishers, and by the fact that it is connected with the series of the Am. Bap. Pab. Society, —will necessarily give it an ultimate circulation greater than that.of any other similar work in‘ the churches. 3. It isa book of very superior merits, and probably will not heed auy important emendation fora long period to come. ‘I'he Committee, therefore, rec- ommend to the churches the adoption of this work, as well calculated to elevate the taste and the dey All of which is respectfully submitted, otion of the denomination. 7. LYND, Chairman st chureh- d, — and the propri- . COMPANION FOR THE PSALMIST. CONTAINING ORIGINAL MUSIC. ‘Afranged-for hymns in‘ The Psalmist,’ of peculiar character and metre BY N. D. GOULD. This work 1s designed, and the music has been w meet the wants of those who use ‘ The Psalmist. numerous beautiful hymns of peculiar met collection, few of which are to be fou of which have | éuitable for eit Titten, expressly to It is adapted to the re, Which are embraced in that nd in other hymn hooks, and to none any tunes been hitherto adapted. ‘They are simple, and her private, social, or public devotion. 3DX GOL SA? B74