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TREATISE ON PRAYER;

DESIGNED TO ASSIST IN THE

m

DEVOUT DISCHARGE OF THAT DUTY,

REV. EDWARD BICKERSTETH,

ASSISTANT MINISTER OF WHELER CHAPEL.

T%y prayers and thine a/nw have come up for a memorial before OotL

Acta z. 4

NEW YORK:

ROBERT CARTER, 53 CANAL STREET

PITTSBURG :— THOMAS CARTER.

1S44.

PREFACE,

The acceptance which it has pleased God to give to the
" Scripture Help,^'' and the testimonies which the writer
has received of benefit derived from that work, have in-
duced him to endeavor to call the attention of Christians,
and particularly the young, (for whom he wishes to be con-
sidered as especially writing) to another most important
means of grace.

It seemed also peculiarly needful to press the duty of
prayer now ; for it appears to the writer to be one of the
dangers of the present reviving state of the Church, that
men gain knowledge without corresponding feelings ; they
are tempted to make a profession of religion, and talk about
it, while, it is to be feared, the more retired and all-im-
portant duties of devout prayer, meditation, self-examina-
tion, and reading the Scriptures, are neglected.

He has felt a personal advantage in his former Treatise,
from its imposing on him an additional obligation to the
study of the Word of God. He hopes for a sunilar benefit
in the present publication.

His various public engagements have indeed left him lit-
tle leisure for a work of such importance ; but it appeared
to him better to do good, even though it be done in an im-
perfect manner, than not to do it at all.

In a treatise on that which has so often engaged the at-
tention of Christian writers, new sentiments can neither
be desired nor expected. The direction — " ask for the old
paths, where is the good way, and walk therein, and you
shall find rest for your souls," is well applicable here. The
writer willingly availed himself of the ideas suggested by
any former author.

He would, however, observe, that it is not the knowledge
of the duty, but the grace of prayer which is the great
thing that we should desire to attain. He has often had

IV PREFACE.

occasion, in the course of his writing this book, to feel that
it is much easier to know how to pray, than really to pray.
The grace of prayer is a divine gift of far more importance
than the mere knowledge of all parts of this duty, or the
ability to perform it before man.

If some are disposed to think, that he has in any instance
set the standard of devotion too high, he would say, that he
has endeavored to follow the Scriptures; and though he
feels that this necessarily often condemns both himself and
Christians in general, it appeared his duty not to lower the
standard on that account, but rather to explain it, and press
it the more, that the perfection of the rule might lead him-
self and his readers more simply to the Savior for pardon,
peace, and strength. Some may, indeed, on the other hand,
think, that by not setting the standard high enough, he has
often proved his own want of devotional feeling. He is
ready here to submit to those of more experience in the
Christian life.

It would have been easy to have enlarged many parts ;
but the object was to bring forward only the most obvious
and useful observations that occurred.

Though prayer is that duty which especially declares
the guilt and weakness of man, and the grace and power
of God ; yet there is danger in pressing any positive duty,
and particularly that of prayer, lest we should in any
measure foster and encourage that self-righteousness which
is so natural to the human mind. The writer has endeav-
ored to guard against this evil. Without prayer, indeed,
no man possesses spiritual life ; yet we are not saved by our
prayers ; the ability to pray is rather a part of that salva-
tion which Jesus Christ has obtained for us.

It may be thought by some, that parts of this work are
little more than a collection or bringing together of texts
of Scripture. This will not, it is presumed, be an objection
to the majority of his readers ; and it may be said, if it need
an excuse, that the author felt, that when he could quote

PREFACE. V

a passage of Scripture in support of any sentiment, he then
knew that he was on secure ground. The Scriptures are
also very full on this subject ; so that an arrangement of
those passages which relate only to prayer, would form no
inconsiderable volume.

The congregation attending in the afternoon at Wheler
Chapel, Spital JFields, will remember the leading outline
of a considerable part of the following Treatise, as coming
in the course of sermons which the author preached to
them on the subject of prayer. He now affectionately sub-
mits to their attention, in a more enlarged state from the
press, those motives and directions for this duty which he
delivered to them from the pulpit.

The author ventures to suggest to heads of families, tliat
parts of this work might furnish suitable reading for family
instruction on Sundays.

If the reader should obtain any benefit from this work,
and be excited to pray more constantly and devoutly, the
writer would earnestly ask an interest in those prayers,
that he himself may live in the practice of that duty which
he has been endeavoring to teach others. May every
reader also join him in entreating the Author and Giver of
every good gift, to grant his blessing to this attempt to
induce others to pray more continually and more fervently ;
to aim at living in abiding commimion with the Father of
Spirits.

Salisbury Square, Nov. l&th, 1819.

ADVERTISEMENT TO THE TENTH EDITION.

In preparing this Edition for the press, the Author has
endeavored to avail himself of some valuable hints given
in a recent review of this work, and has introduced some
additions there suggested.

Islington, Oct. 7, 1825.

A2

CONTENTS.

cnAP.

1. The Nature and Duty of Prayer 9

2. The Privilege of Prayer 16

3. The Assistance of the Holy Spirit 29

4. The Intercession of Jesus Christ 39

5. Private Prayer 46

6. Public Worship 98

7. Family Worship 117

8. Social Prayer 132

9. The General Habit of Prayer 136

10. The Spirit of Prayer for the Enlargement of the King-

dom of Christ 142

11. Distractions in Prayer 149

12. On Devotional Feelings merely 156

13. Directions to assist in attaining the Spirit of Prayer. . 159

14. An Exliortation to constant Prayer 183

15. Forms of Prayer 193

A Prayer for the Gift and Grace of Prayer ib.

Private Morning Prayer 195

Another Private Morning Prayer 197

Private Prayer at Noon 199

Intercessory Praver at Noon 200

Private Evening" Prayer 202

Another Private Evening Prayer 204

Prayer before the Lord's Supper 206

Prayer after the Lord's Supper 208

Morning Family Prayer 209

Another Morning Family Prayer 212

Evening Family Prayer 214

Another Evening Family Prayer 216

Sunday Morning Family Prayer 218

Sunday Evening Family Prayer 220

Prayer for a Sunday School 221

Prayer for a Benevolent Society 222

A Social Prayer 223

Prayer for the Enlargement of the Kingdom of

Christ 225

Another on the same subject 228

Ejaculatory Prayers from the Scriptures 231

A

TREATISE ON PRAYER.

CHAPTER I.

ON THE NATURE AND THE DUTY OF PRAYER.

Men in general think it an honor to be admitted into
the company of those who are distinguished by their rank,
their power, or their attainments. They feel it a privilege
to converse with a man of the first consequence in the
state, a man eminent in wisdom or knowledge, or the
monarch of a mighty empire. A Christian justly reckons
it no small privilege to be permitted for a season, to asso--
ciate with a person of peculiar piety. And if, while the
greatest good may be obtained from a distinguished per-
son, there be only a limited time in which we can go to
him, the importance of using an opportunity that is offered,
is evidently greatly increased. If we can say " now the
way of access is open, but it will soon be closed ; now you
may hold converse, and get intimately acquainted with
him ; you may obtain all you want ; you may secure a last-
ing interest in his affections ; he has invited you to come
to him, and you will never have this privilege offered
again : surely, no other argument need be urged, to induce
a man wanting his help to go to him, without delay."

When the Lord of Glory dwelt on earth, we often read
of the great multitudes who assembled together and crowd-
ed around him, to see and to hear him. On one occasion,
we find even a rich man, Zaccheus, unable to approach
him, and climbing a tree to have a transient glimpse at so
remarkable a character. Had we lived at that time, and
possessed any thing of our present knowledge, we should
doubtless have thought it a high honor to be in his compa-
ny, and, like Mary, sit at the feet of Jesus, and hear his
words.

This privilege w^as counted the m.ore valuable in seasons
of dilnculty. When any were in sickness, or danger, and

10 A TREATISE ON PRAYER.

believed that if they could see our Lord he would help
them, they then desired his presence with peculiar earn-
estness. When Lazarus is dying, then his sisters send a
special messag-e to their Lord. When the disciples are in
the storm, they awaken him, saying, " Carest thou not that
we perish 1" When the people are sick, they break through
the roof of a dwelling to come to him ; or press through the
crowd to touch the hem of his garment.

It is the nature of prayer, that it gives to needy and sin-
ful men, in the limited time of this life, every day, yes,
every hour, this 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 access not merely of a servant to a master ; or a subject
to a king : but of a child to a tender parent.

Prayer is, then, a holy intercourse with God. — " It is,"
as the martyr Bradford expresses it, " a simple, unfeigned,
humble, and ardent oifering of the heart before God,
wherein we either ask things needful, or give thanks for
benefits received." Acceptable prayer is the desire of the
heart offered up to God through the influence of his Spirit,
in the name of his Son Jesus Christ, for things according to
his will, and in confidence that he hears us, and will an-
swer us. There is no prayer without the exercise of holy
and suitable dispositions and affections. " The true wor-
shippers," says our Lord, " shall worship the Father in
spirit and in truth, for the Father seeketli 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 Mahom-
edans, he may put himself into every variety of posture,
throw himself on the earth and lie in the dust ; like Ahab,
ne may put on sackclotli and ashes ; or, like the monks of
modern 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 long-
eth afl;er thee," and yet not offer up one prayer unto God,

It is not the mere invention of the mind. — Many have a

* John, iv. 23.

A TREATISE ON PRAYER. 11

peculiar gift of prayer in this respect, and can pour out
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 sentunents expressed, nor longs
for the blessings implored.

Nor is the mere act of joming 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 nothing. «

All these things may be as the mere husk and shell
without the kernel ; the body without the spirit. God ex-
pects the desire of the heart. Your devotions should be a
sacred bond knitting the soul unto God, a holy converse
with him.

Dr. Watts thus expresses himself on this subject: —
" When a holy soul comes before God, he has much more
to say than merely to beg. He tells his God what a sense
he has 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 mys-
tery 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 glo-
rious are the subjects of this holy communion between God
and his saints."

Mrs. More observes, " Prayer is a term of great latitude,
involvmg the whole compass of our intercourse with God.
St Paul represents it to include our adoration of his per-
fections ; our acknowledgment of the wisdom of his dispen-
sations, and of our obligations for his benefits, providential
and spiritual ; the avowal of our entire dependence on him,
and of our absolute subjection 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 oilr undertakings, for the direction of our con-
duct, and the success of our affairs."*

" Prayer," says the same writer, " is the application of

* See Essay on St. Paul, vol. ii. p. 227

12 A TREATISE ON PRAYER.

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 humility, the fervency of penitence, the
confidence of truth. It is not eloquence, but earnestness ;
not tlie 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
tlie ear of mercy."*

This i^ acceptable prayer. But how often are our devo-
tions a mere form to satisfy our conscience ! 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 therefore we go through the outward form ; but is it
not too often without the inward motion and desire of the
heart towards God ] Let us remember, 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
gam us a religious name in the world ; it may pacify an
alarmed conscience for the moment; but it gains nothing
fi-om God. Our Lord says, " This people draweth nigh
unto me with their mouth, and honoreth me with their
lips, but their heart is far from me ;" and what follows 1 —
" in vain do they worship me."f

From this description of the nature of prayer, it must be
obvious, that with the gift of " the spirit of grace and sup-
plications," two things are essentially necessary to enable
us really to pray.

1. The knowledge of our wants. — As the needy only
will stoop to ask for alms, so a real, deep, and abiding
sense of our indigence, 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
wretchedness and misery. When David says, " I am poor
and needy," he then earnestly prays, " Make haste unto
me, O God, thou art my help and my deliverer."|: While
we thmk we can help ourselves, and get through our diffi-
culties by our own means, we are little disposed to pray to
God. The Laodicean church could not be much in the
spirit of real prayer, however it might abound in the out-
ward form, w4ien our Lord had to say of it, " Thou sayest,

* See Practical Piety, vol. i. p. 102. t Matth. xv. 8.

I Ps. Ixx. 5.

A TREATISE ON PRAYER. 13

I am rich, and increased with goods, and have need of
nothing, and knowest not thou art wretched, and miserable^
and poor, and blind, and naked." Come to the throne of
grace to get, and not to give. Bring your wants, and not
your fullness. And if you have no feeling of your spirit-
ual poverty and necessity, let your first prayer be for this
feeling.

2. Faith in the being ahd goodness of God. — The prod-
igal thought of his father's riches 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 dili-
gently seek him."* He vvlio has not a scriptural know-
ledge of God, or who thinks him a hard and austere mas-
ter, will never feel disposed rightly to approach him. It is
faith, the gijfl of God, realizing the view^s given us in the
Bible of the immensity, power, wisdom, all-sufficiency and
goodness 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. And what duty can be more delight-
ful than thus to come to God as an almighty, compassion-
ate, and reconciled Father in Christ Jesus, in the full con-
viction that he loves us, and, because he loves us, will deny
us notliing that is for our good 1

The nature of prayer is, however, better known by ex-
perience than by any description. One who had just be-
gun to be in earnest about religion said, "I was most
affected with the difference which I found in my prayers.
I had never thought of doing any thing more than out
wardly repeating a form ; but I was surprised to find how
God enabled me, in my private devotions, earnestly to ask,
in the name of his Son, those mercies which I needed, and
really to desire those thmgs which I had before only for-
mally expressed."

Many arguments might be urged to show the duty of
prayer ; but we will confine ourselves to some plain ones.

Prayer is a natural and reasonable act for human be-
ings. The first feeling of the mind, and the natural ex-
pression of that feeling in any sudden and alarming emer-
gency and distress, is an act of prayer to God. Jonah L 5,
6. It is natural and reasonable, for man is not an indei,

*Heb. ii.6.
B

14 A TREATISE ON" PRAYER.

pendent being ; he is created by another, and he is alto-
gether 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 contin-
ued to us. Prayer is the simplest and plainest expression
of dependence, and the most obvious way of obtaining
help from God our Creator. Hence men in all ages and
in all nations, have in one way or other offered up prayer.
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 is a special part of that
honor and service to which he has every possible claim.
He ought to be acknowledged as the Author and Giver of
every good gift. Thereby we glorify his wisdom, as know-
ing all things, his power, as able to extricate us from every
difficulty, his goodness, as willing to assist us, his all-suffi-
ciency, to meet every want, his mercy, as pitying our
misery, and his forbearance, in pardoning all our sins. In
short, what attribute of God does not prayer acknowledge
and honor, and how manifestly does it tend to maintain a
constant, and lively, and general impression of his supreme
excellence and glory !

God has expressly commanded us to pray to him. Our
Lord says, " Ask, and it shall be given you."* He declares,
" Men ought always to pray, and not to faint."f St. Paul
exhorts, " I will therefore that men pray everywhere, lift-
ing up holy hands."! Testimonies to this effect migiht be
multiplied. $ The great God, then, that made heaven and
earth, and before whom you will stand in judgment, plainly
requires you to worship hira.

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, Abba, Father." Children should thus
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
13 the way of access 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,

* Matt. vii. 7. t Luke xviii. 1. 1 1 Tim. ii. 8.

i See Eph. vi. 18 ; Phil. iv. 6 ; Rom xii. 12 ; Col. iv. 2 ; Matt xxvL
il, &c. &c

A TREATISE ON PRAYER. 15

making intercession for us. These relations are specially
revealed for our use, and are mainly important with refer-
ence to prayer. A peculiar title therefore given to God is,
" O thou that hearest prayer."*

There are severe threatenings against those who neg-
led this duty. The Psalmist says, " Pour out thy wrath
upon the kingdoms that have not called upon thy name."f
Daniel (ix. 13, 14,) ascribes the evil that came on the Jews
to their neglect of prayer. Those who were to be cut off,
" who turned back from the Lord, and those that have not
sought the Lord."]: It is the character given of the wick-
ed, " who are far from God,"^ that they " call not upon the
Lord ;"1| and of the hypocrite, that " he will not always
call upon God."1[ He may, perhaps, in a time of trouble,
seek God's help; but he neglects it as his daily duty.

The duty of prayer may be farther proved from the prac-
tice of holy persons. I need not do more than enume-
rate those of old. Abraham, (Gen. xviii. 22 — 32 ; xxi. 33 ;)
Isaac, (Gen. xxiv. 63 ;) Jacob, (Gen. xxxii. 24, 28 ;) Hosea,
(xii. 3, 4 ;) Moses, (Exod. xxxiv. 28 ;) Jabez, (1 Chron. iv.
10 ;) David, (Ps. Iv. 16, 17 ;) Elijah, (James v. 17 ; Daniel,
(ch. vi. 10 :) Paul, (Acts ix. 11 ; Rom. i. 9 ; Eph. i. 15, 16 ;
Phil. i. 3, 4 ; 2 Tim. i. 3 ;) Peter, (Acts x. 9 ;) with many
others: or those holy women, Rebecca, (Gen. xxv. 22 0
Hannah, (1 Sam. i. 13, 14;) Anna, (Luke ii. 38;) and
others, to show that they lived in prayer. And why is
their devotion recorded 1 not for their glory, but as exam-
ples for us. The man of much prayer resembles those
Patriarchs of old, who " walked with God," and has some-
thing of their privileges, to whom God manifested himself
in the flesh, and with whom he conversed on earth. Not
to 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 exhibited, than
his constant regard of this duty. The reader is referred
to the following passages : Matt. xiv. 23 ; Mark i. 35 ; vi.
46; Luke v. 16, 26; vi. 12; xxiL 39—45; Heb. v. 7;
vii. 25.

Prayer is also an indispensable means to be used in
order to obtain spiritual blessings. The good things of

* Pa. Ixv. 2. t Ps. Ixxix. 6 t Zeph. i. 6.

^ Pa. Ixiiii. 27. I! Ps xiv. 4. IT Job. iiviu 10

16 A TREATISE OX PRAYER.

this life are given indeed indiscriminately to good or bad
men : God thus sliowing- how little value we ought to set
on those things which the wicked often abundantly possess.
But grace and pardon, mercy and salvation, are promised
expressly to those who pray. " If thou shalt pray unto
God, he shall be favorable unto thee.'"* " Thou, Lord, art
good, and ready to forgive, and plenteous in mercy unto all
that call upon thee."f No excellencies can compensate
for the want of prayer. In fact, it lies at the root of the
real benefit of all the other gifts of God to man.

But religion is in a low state in the heart of that man
on whom prayer must be urged as a duty. It ought ever
to be considered as the greatest of all mercies that we are
permitted to pray to God, and assured that " every one
that asketh receiveth." We shall, therefore, in the fol-
lowing chapter, consider prayer rather as a privilege than
as a duty.

CHAPTER II.

THE PRIVILEGE OF PRAYER.

" The true happiness of every Christian," says Bishop
Wilkins, " does properly consist in his spiritual communion
with God." Prayer is, then, a necessary part of the Chris-
tian'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 expres-
sion, " It is good for me to draw near to God," It is plea-
sant, it is honorable, it is advantageous. If I have riches,
they may or may not be good for me. If I 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 : but if I have the grace of prayer, the
heart to draw near to God, it is unmixed, unqualitied good.
It is certainly and unquestionably good for me.

Consider some of the advantajjres of prayer.

Prayer is the means which God has appointed for you

* Job. xxxiii. 26. i Ps. kxxvi. 5.

A TREATISE ON PRAYER. 17

to obtain every good, and to escape every evil.— It has
pleased him to appoint this means for various wise and
noly purposes ; and especially that we may acknowledge
and glorify his attributes ; 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 expect to
suffer, which prayer is not the appointed means to alle-
viate or avert. Our Lord declares, " Ask, and it shall be
given unto you; seek, and ye shall find; knock, and it
shall be opened unto you." Greater blessings than we
can think of may thus be obtained, " Call upon me, and
I will answer thee, and will show thee great and mighty
things which thou knowest not Thus saith the Lord, the
God of Israel !"

We are certain of obtaining what we ask in faith, ac-
cording to God''s will. — The numerous promises made to
faithful prayer fully confirm this remark. He " is able to do
exceeding abundantly 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 trouble and sorrow, ra-
ther 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 testimony
of every servant of God from the beginning. How differ-
ently men reason about earthly and spiritual things ! If a
great, and faithful, and gracious monarch were to promise
riches, pleasures, or honors, to those who come to him, his
court would soon be crowded ; men would anxiously ask,
" what has he promised 1 how may I go to him V But
God himself has earnestly invited us to come to him, has
promised to supply all our wants, and to give us durable
riches and righteousness. 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
ivill give it you ; ask, and ye shall receive, that your joy
may be full." You may not indeed obtain the first time
you ask ; the promise gives no assurance that you shalL
St. Paul had " a thorn in the flesh," and besought the Lord
thrice, or fi-equently, before he was heard. You may not

* Eph. iii. 20.
B2

18 A TREATISE ON PRAYER.

obtain the very thing which you ask ; but asking" aright,
you will obtain that which will fully satisfy the spiritual
mind.* St. Paul's thorn in the flesh was not removed, but
he was enabled to take pleasure in his infirmities. No
prayers offered up aright will ever be made in vain.

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 a great and vast advantage
it must be, and how excellent is that liberty of access unto
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
Grod. Jesus " took not on him the nature of angels." Shall
we then slight or despise the distinguishing privilege of
our present life ]

Prayer is a satisfactory evidence of our having obtain-
ed the saving grace of God. " Because ye are sons, God
hath sent forth the Spirit of his Son into our hearts, where-
by we cry, Abba, Father."| It is the breath of the spirit-
ual life in the soul.§- Whatever has life, must breathe;
and if the life be strong, it will breathe freely. If prayer
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 :"|| and
the last account of one is his prayer, " Lord Jesus, receive
my spirit. '"IT It is to the spiritual Church the promise be-
longs— " I will pour upon the house of David, and the in-
habitants of Jerusalem, the spirit of grace and of suppli-
cation."** If you have a fervent persevering spirit of prayer,
you have a sure evidence of being born again ; of the life
of God begun in your soul. When you can feel with Da-
vid, " my soul thirsteth for thee, my flesh longeth for thee,
in a dry and thirsty land, to see thy power and thy glory,
so as I have seen thee in the sanctuary :" then you may
also say, with humble yet believing confidence, " O God,
thou art my God."

Prayer gains for us spiritual strength. — It is that sin-
gular duty in which every grace is exercised, every sin
opposed, every blessing obtained, the whole soul revived,

* 1 John v. 14. 15; Rom. viii. 27, 28. t Eph. ii. 18 ; Heb. x. 19.
JGal. iv. 6. $Lam. iii.56. HActsix.ll.

IT \cts vii. 59. ** Zech. xii. 10.

A TREATISE OX PRAYER. 19

strengthened, and invigorated for the Christian race. Just
in proportion to your prayers, so is your holiness, so is your
usefulness. The praying Christian is the strong, the thriv-
ing 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 entwining 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, natu-
rally weak, by prayer connects himself with the Almighty ;
and the more dangers and d fficulties beset him, the more
closely they unite him to hib God ; he reaches towards, and
leans upon, and clings to him, and is strengthened with
divine strength. High is the privilege of prayer, which
turns our very wants to our advantage, leading us by them
mto a constant intercourse with God, and keeping us in a
spiritual and heavenly state of mind.

By prayer we obtain true peace of mind, that peace to
which those who never pray are utter strangers. — This
peace is a calm and entire resting upon God for the supply
of every necessity, of body and soul, for time and for eter-
nity. It is a casting all our burden, whatever it be, upon
a kind, compassionate, Almighty friend, who willingly sus-
tains it, and relieves and comforts us. " Casting all your
care on him, for he careth for you." Let the Christian
follow the Apostle's direction, "Be careful for nothing;
but in every thing, by prayer and supplication with thanks-
giving, let your requests be made known unto God," and
iie may fully expect the effect which that Apostle describes
— "and the peace of God, which passeth all understanding,
shall keep your hearts and minds, through Christ Jesus."
How calm and composed may he be, amid all the storms
and distractions of this world, who has daily and hourly
communion with the Creator, Ruler, and Preserver of all '
things ! The Christian falls below his true happiness in this
life, if he does not enjoy constant peace of mind. " Thou
wilt keep him in perfect peace whose mind is stayed on
thee, because he trusteth in thee."*

* Isa. xxvi. 3.

20 A TREATISE ON PRAYER.

Prayer is especially advantageous in the time of trouble.
— Even those who neglect God altogether at other times,
are often then compelled to apply to him, and even in such
a case he has heard and accepted them.* But with a pecu-
liarly filial confidence may those approach unto 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, I will deliver thee, and thou shalt
glorify me."f Indeed, what Christian has not found in his
own experience, the truth of the declaration, " 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 de-
pressed under your guilt, your weakness your ignorance,
or your ingratitude ! You may spread your distress, as
Hezekiah did his letter, before God, and you need not fear
but that God will help you : and what a comfort it is that
we can never come unseasonably to him ! A great 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 far off that we cannot get at him ; but our
God is ever 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 the power
to give the greatest blessings. " Even our guilt, when con-
fessed, becomes a plea for relief;ll and the worst condition
that can be, the strongest reason to pray ; all that is given,
being given, not for our merits, but for Christ's sake." The
following affecting anecdote is told us of a poor negro wo-
man. She was a poor slave in the West Indies, and was
forbidden by her master to attend public worship, and
threatened with severe punishment if she did go : the only
reply she made, was, " I must tell the Lord that ;" a reply
that so affected her owner, that he no longer refused her
liberty to go. What a view does this give us of the
blessedness of prayer, that a poor and friendless outcast

* Isa. xxvi. 16 ; 1 Kings xxi. 29. t Ps. 1. 15.

t Ps. ilvi. 1. II 1 John i. 9.

A TREATISE ON PRAYER. 21

may thereby obtain the aid of the great Governor of the
universe !

In prayer we enjoy the presence of God. — " Draw nigh
to God," says St. James, "and he will draw nigh to you."
The devout soul, having found in the solitude of the closet
the presence of God, is glad to withdraw itself from the
distraction of the world, and retire to hold converse with
hun in secret. " As the hart panteth after the water brooks,
so panteth my soul after thee, O God. When shall I come
and appear before God ]"* The Savior assured his disci-
ples, " he that loveth me shall be loved of my Father, and
1 will love him, and will manifest myself to him."t There
is an experience, therefore, of this presencOfinto which only
those 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 Savior thereof in the time
of trouble, why shouldest thou be as a stranger in the
land, and as a wayfaring man that turneth aside to tarry
for a night .'"|

V}:B.yQr prepares us for the enjoyment of God hereafter.
— He who has had this heavenly intercourse 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 Savior is his tried and
constant friend. And just as a man who has been continu-
ally experiencing the bounty 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 fullness of joy."

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 difficul-
ties and burdens weigh him down. He may calmly, steadi-
ly, and cheerfully pass through all the varieties 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

* Ps. xlii. 1, 2. t John xiv. 21. X Jer. xiv S.

22 A TREATISE ON PRAYER.

hand " there are pleasures for evermore." Let the happi-
ness of the life of devotion induce you diligently to seek
divine grace, to enable you to say with David, " I give my-
self unto prayer."

These, and many other things which might be mentioned,
are the advantages of prayer. But men err in two ways
concerning this privilege: some wholly neglect their pray-
ers, and some trust in them.

Some neglect prayer, and this on various grounds. They
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. This should be an argument to raise your faith
and hope, and i|pt 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 unto 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 than he is 1
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, depen-
dent, devout, believing, and thankful 1 In short, for impress-
ing you with a sense and feeling of your wants, and for
bringing you to a proper state of mind to receive his bless-
ing ] But whatever his design may be, it is your highest
wisdom and interest to follow his directions.

A similar objection is, that God is unchangeable, and
prayer will not alter nor reverse his purposes. — We do
not say that prayer really changes the purposes of God,
though it may be sometimes 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 we in truth 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
him, when in fact he himself is coming nearer to the land.

* Matt. vi. 8, 9.

A TREATISE ON PRAYER. ^3

But you quite mistake the true design of this perfection 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 se-
cure to yourself the fulfilment of his promises. What are
the purposes of God 3 are they known, or secret 1 If known,
as if he has threatened judgment, prayer may avert it
Look at the example of Nineveh, and see the effect of the
Ninevites humbling themselves before God, though God
had threatened, " Yet forty days, and Nineveh shall be de-
stroyed." Prayer arrests the judgment. Or, if he has made
promises, it is still our duty to pray that they may be ac-
complished. When Daniel knew that the return of the
Jews at a certain time was decreed of God, it only stirred
him up to pray more earnestly for the blessing. 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 averting 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 induced by
his grace to use the means, it is a good sign that you are
likely to obtain the desired end. Remember, then, that
though there be " no variableness 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 obtained 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 advantages in obtaining your
desires through prayer.

Others say, / cannot pray. Indeed you cannot of your-
self, and this is your guilt and your sin ; but you may pray
by the help of God, and I purpose to show how " to them
that have no might God increaseth strength." But have
you ever tried to pray ? have you ever asked God to enable
you to pray 1 Many children, when a hard lesson is given
them, say to their teachers, I cannot learn it ; yet by trymg,
and attending to the instructions they receive, the hardest
lessons are mastered. So it will be with you as to prayer.
Only try, remembering that God accepts the willing mind.*

* 2 Cor. viii. 12.

24 A TREATISE ON PRAYER.

The greatest obstacle is not want of ability, but want of
will. I know that the poor often say, I have no book of
learning, and therefore cannot pray. And some are igno-
rant 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 requires 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 unfeignedly apply
to the throne of grace. And as to ability to pray, it is a deep
sense of your necessities that forms the great qualification
for real prayer. Hence all persons, high and low, learned
and unlearned, are by nature on a level in this respect. A
beggar, feeling his poverty and wretchedness, does not
want book-learning, to teach him how 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 effectually makes his way to your heart. And so,
though you cannot read, you may still pray to God, and be
accepted by him.

It is not an uncommon objection, / am too much occu-
pied to pray. Prayer is very proper for those who have
time, but I am so full of other engagements that I cannot
attend to it. — You surely do not mean to say so ! Time !
cannot get time ! how do you employ your time ? Is none
of it wasted in sinful pleasures or pursuits ] Do you ever
find leisure to talk about your children's or friend's good
qualities] Do you never find opportunity to thank men for
earthly favors 1 and have you not time to acknowledge God's
goodness of which your lives are full ? If you are afflicted,
can you not find time to unbosom yourself to a friend, who
yet perhaps can afford you no effectual help ? and should
you not tell your cares and sorrows to God, your best friend,
who can deliver you from all your troubles ] But you for-
get 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 ob-
tain God's blessing on all you do. It will prepare you for a
happy eternity. You are not lavishing away your time or
misemploying it by prayer. It was a saymg of Dr. Donne's

A TREATISE ON PRAYER* S5

'* that the only time he saved, or employed to the best pur-
pose, he spent in piety and prayer, and in doing good." I
answer 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 eager desire to follow my world-
ly business, I did many times meet with some secret crosa
in my affairs ; whereas when I 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 1 Remember, then, that devotion " procures," as
Barrow observes, " wealth, inestimably precious, pleasure
infinitely satisfactory, honor incomparably noble above all
that this world can afford." Look at David, Daniel, and
St. Paul, men the most constant in devotion, and yet in-
cessantly engaged, and manifestly blessed, in their several
stations.

Another man will tell us, IJind no benefit from prayer.
— I have prayed, and seem no better for it ; nay, rather
worse. — If you feel more of your guilt and sinfulness, that
of itself is an advantage, and should bring you more to the
Savior. This is a vain excuse. Shall the minister give up
preaching because his congregation seem to receive no im-
mediate benefit] Shall the husbandman, because the seed
just sown in one part of the field has not directly sprung
up, not sow the remainder of the field 1 Let this objection
lead you not to neglect your prayers, but to examine their
character. We know that true prayer is attended with the
greatest benefits. One devout person would sometimes say
to her friends, "I would not be hired out of my closet for a
thousand worlds."

Some venture to say, "J am too wicked to pray. — The

* Fenelon, quoted by Sheppard, remarks, " We must reserve the
needful hours for communing with God in prayer. Persons who are
in considerable offices, have so many indispensable duties to fulfil,
that scarcely any time remains to them for communion with God,
except they strictly apply themselves to its regulation. It is necessa-
ry then to be firm in adopting and observing a rule. Our rigor in
this may seem excessive : but without it all falls into confusion ; we
are dissipated and relaxed ; we lose our strength ; we are insensibly
at a distance from God."

26 A TREATISE ON PRAYER.

sacrifices of the wicked are an abomination to the Lord."
Is it my duty to pray while unreg^enerate ] 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 plowing of the wicked," all they do,
" is sin ;" and yet even a worldly man would not therefore
justify them in being idle. Your neglect of prayer is per-
haps the very cause of your wickedness. Begin to seek
the grace of prayer, and God will give you grace to amend.
It is your duty, though unregenerate, to pray, and to pray
especially for a new heart. 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 Simon Magus 1 and yet
the apostle calls on him to repent and pray to God.f Your
guilt should bring you to your Savior, and not keep you
from him. Will not the sick man desire to see the Physi-
cian 1 Is keeping at a distance, and contemptuous and neg-
ligent conduct in an offender, as likely to gain the favor
of him that is offended, as an humble and meek confes-
sion of fault, and entreaty for pardon? All the practice
and conduct of a man, all your own experience, all the
confessions of sin, and all the petitions for mercy which
are recorded in the Bible, testify against such an idea.
If your confession of wickedness be the real feeling of
your heart, you see it is the very reason that you should
immediately begin to meditate on your sad condition, to re-
pent and seek God's mercy in prayer. But if it be not the
feeling of your heart, this excuse for neglecting prayer
needs no answer.

There are others who seem to think that all exhortations
to prayer savor of legality. We are to be saved by believ-
ing, 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 as a plain duty. We state it to be a privilege and a
blessing bestowed on all the children of 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

* Ea»k. xxivi. 26. 37. t Acts, viii. S3.

A TREATIES ON PRAYER. 27

prayer is a part of our salvation. Living in neglect of pray-
er, is a plain proof, w^hatever 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 evangelical truth, which, work-
ing by love, ever influences the soul to seek the preseace
of him we love.

Is there not at the bottom of all these objections, a rea-
son of this kind, / dislike prayer — It puts a restraint upon
all my ways — It compels me to think of that which I had
rather forget ] — But what are you thus owning yourself to
be T It is the character of the wicked, " God is not in all
his thoughts ;" they dislike to " retain God in their know-
ledge." Ah ! remember, at one time or other, all flesh must
come before God ; he now sits on a throne of grace, where
you may obtain mercy ; he will hereafter sit on a throne of
judgment, where he will for ever condemn those who have
not sought and found " grace to help in time of need."

This neglect of prayer is the fault of many ; but " there
is a generation who are righteous in their own eyes," who
trust in their prayers. — They reason, little as they think
it, on the supposition that for every prayer they make, God
is, as it were, so much in debt to them, and thus that by the
multitude of their prayers they deserve heaven. This is a
common but a strange mistake. What merit can there be
in begging and seeking that, which if we obtain, lays us
under increased obligations ] Israel of old " followed afl;er
the law of righteousness," but did not attain it, " because
they sought it not by faith, but as it were by the works of
the law." Is this not too mucli your case 1 Be not mistaken ;
though prayer is good in its proper place, it is not good in
the way of meriting any thing from God. It is not good
in the way even of disposing God to give. He is ever ready
to give abundantly unto us, " more ready to hear than we
are to pray, and wont to give more than either we desire
or deserve." But it is good, as it is pursuing the plan which
God has appointed for obtaining his blessings; — it is good,
as it is the way in which he bestows them. Renounce, then,
your own rigliteousness ; and thus humbly and believmgly
seek, and you shall find.

If you did but know the true character of your fancied
righteousness, you would say with Isaiah, " all our right-

28 A TREATISE ON PRAYER.

eousnesses are as filthy rags," as a rejected garment.
You would enter into the feelings of the excellent Bishop
Beveridge, who declares,* "I know not how it is with
others, but for my own part I do not remember, neither do
I believe, that I ever prayed in my lifetime with that rev-
erence, or heard with that attention, or did any other work,
with that pure and single eye, as I ought to have done."
Or, as he says in another place, " I do not only betray the
inbred venom of my heart, by poisoning my common ac-
tions, but even my most religious performances also with
sin. I cannot pray but I sin ; I cannot hear or preach a ser-
mon, but I sin ; I cannot give an alms, or receive the sacra-
ment, but I sin. Nay, I cannot so much as confess my sins,
but my very confessions are still aggravations of them ; my
repentance needs to be repented of; my tears want wash-
ing ; and the very washing of my tears needs still to be
washed over again with the blood of my Redeemer. Thus
not only the worst of my sins, but even the best of my du-
ties, speak me a child of Adam. Insomuch that whenever I
reflect on my past actions, methinks I cannot but look on
my whole life, from the time of my conception to this very
moment, to be but as one continued act of sin."

With these feelings, you would be sensible at once, that
Jesus Christ is the only and complete Savior of sinners,
and that it is only " by his obedience many are made right-
eous." Instead of trusting in your prayers, you would
mourn over their imperfections, and be led to trust simply,
wholly, and entirely in Christ and him crucified. An old
writer, Scudder, observes, "God uses, when he is over-
come by prayer," (alluding to Jacob, Gen. xxxii. 28.) " to
work in them that do overcome, some sense of weakness,
to let them know that they prevail with him in prayer, not
by any strength of their own, not by any worthiness of
their prayers, when they have prayed best, but from the
goodness of God's free grace, from the worthiness of Christ's
intercession, by whom they offer up their prayers, and
from the truth of his promise made unto them that pray.
If it were not thus, many, when they have their heart's de-
sire in prayer, would ascribe all to the goodness of their

* See Beveridge's Private Thoughts, a most useful practical Book
for the young Christian.

A TREATISE ON PRAYER. 29

prayers, and not to the free grace of God ; and would be
proud of their own strength, which is in truth none at all."
I have thus endeavored to show you the nature and priv-
ilege of prayer ; may you be so convinced that it is your
duty, as to be desirous of farther instruction on this subject.

CHAPTER III.

THE ASSISTANCE OF THE HOLY SPIRIT IN PRAYER.

Suppose the case of a calm at sea. The ship in the
midst of the ocean is sometimes arrested in its progress by
a dead calm. Every sail is spread to catch the dying
breeze, but all in vain. The vessel continues almost mo-
tionless on the vast expanse, or only rocked to and fro by
t!ie swell of the sea. The mariners look out day after day,
with longing eyes, for a favorable gale to carry them on-
ward ; and perhaps when they almost despair of attaining"
It, then, in this hour of need, the sea manifests in the dis-
tance a darker hue, some clouds are seen rising in the
horizon, a ripple appears upon the water, the sails begin to
fill, the wished-for breeze springs up, the sea parts and
foams, and the ship darts along to its destined port.

Tims it is sometimes with the Christian. lie needs the
breeze from above, and could not without it advance in his
course. Sometimes, after using every means of grace, his
soul seems motionless in the voyage, and his heart sighs
and longs for better days. His sails are spread, he is on
his way, longing and waiting for, and yet not immediately
receiving, the favorable breath of heaven. It is delayed,
perhaps, to show him his own inability and weakness, that
he is entirely dependent on divine grace, and that the Holy
Spirit is the free gift of God. But he is waiting for the
breeze, and at length the wind blows, every sail is filled,
every faculty, affection, anc^ower is engaged ; he proceeds
rapidly in his course, and is wafted along towards the de-
sired haven.

" Without me," says Christ, " ye can do nothing." The
words are full and express : nothing, nothing pleasing to
God.

C2

30 A TREATISE ON PRAYER.

We are by nature averse to prayer. If prayer were
natural to us, we should find no difficulty in having our
hearts engaged in an intercourse so advantageous and so
honorable. But who that has attempted this duty, has not
found an averseness of heart, a distaste or disrelish, when
about to engage in secret prayer 1 The soul is often
straitened, shut up, and closed. Though the Christian
knows it to be both his duty and his privilege to pray, he
sometimes finds an insuperable impotency and unwilling-
ness. His mind is, perhaps, filled with worldly cares and
anxieties; his affections are wandering after a thousand
vanities, and he finds it a laborious effort to drag his soul
to the throne of grace.

We are also ignorant as to the subjects of prayer. —
" We know not what to pray for as we ought."* We in-
deed feel our misery, but are not fully acquamted either
with the cause or the remedy. Blind men may be conscious
of the evil which surrounds them, but cannot see the way
to avoid it, nor know how to obtain that which will be for
their good. If we know at all what to pray for, yet we
have not adequate views of our original depravity, and our
exceeding sinfulness and unbelief; nor of the fullness and
power of Christ the Savior. We do not regard the glory
of God, but our own ease and pleasure. By nature we love
outward good, and are ready to ask in sickness for health,
in pain for ease, in sorrow for comfort, in poverty for
wealth, in disregard and contempt for honor and esteem ;
without considering God's glory, or our eternal good. The
mother of Zebedee's children asked for a place of great
honor for her sons ; but our Lord said, " Ye know not what
ye ask."t Often those things which we are ready to ask
for, would, if God were to give them to us, be our greatest
curse.

Nor, however useful and valuable in themselves, do
forms of prayer remedy our ignorance. It is one thing to
repeat a form of prayer from a book, or from memory ; and
it is another thing to have the spirit of prayer in the heart
Two persons may use the same^words, and one be worship-
ping God in spirit and in truth ; whilst the other is draw-
ing near to Him with his lips only, and his heart is far from
him.

* Rom. viii. 26. t Matt xi. 22.

TREATISE OX PRAYER. 31

This ignorance in the understanding is accompanied
also with a perverseness in the affections. We have that
carnal fxilnd within us, which " is enmity against God."
Therefore, though we have all knowledge, though we may
pray, either by the most excellent of forms, or by the exer-
cise of the understanding, our affections do not naturally
rise to God. The matter of our prayer may be good ; but
the Lord looks at the heart that offers it up. Are your
prayers then offered up with an humble and believing heart ?
are your affections holy and heavenly 1 are your desires
ardent and steady ] or, do you not often feel an insurmount-
able languor oppressing you ; so that, like David's, your
soul cleaves to the dust 1

It will make the subject more plain, if we endeavor to
show the state of the heart in public worship. Judging
only by the outward expressions of penitence and contri-
tion, of holy desire, and warm thanksgiving, of earnest in-
tercession, we should say, What heavenly Christians are
these ! But could we see all that the eye of God discerns
in the hearts of the worshippers, the vain thoughts and dis-
tractions, the earthly schemes and plans contriving and
executing in the midst of all this apparent devotion, what
a mockery would our solemn meetings be often found to
be ! the very house of God turned again into a " den of
thieves."* O what a cold, wandering, and distracted heart
is often concealed, under the drama, as it were, of pure and
heavenly prayers!

I have stated thus fully the infirmities and deficiencies
connected with the performance of this holy duty, in order
that the absolute necessity of divine assistance may be
more clearly perceived. Blessed be God, we need not fee
left to ourselves, under the wretchedness and ruin of our
fallen nature. However great and multiplied our infirmi-
ties, however dark our ignorance, however dull and dead
our hearts, there is a power that can raise, support, enlight-
en, and revive.

The necessity of the assistance of the Holy Spirit, is a
principle of main and vital importance in the Christian
system; and therefore the Scriptures are very express
upon it.

The Holy Ghost is plainly promised to the Church. —

* Prov, V. 14.

32 A TREATISE ON PRAYER.

Thus it is foretold, " I will pour my Spirit upon thy seed,
and my blessing upon thine offspring-."* " I will put my
Spirit within you."t And our Lord evidently extends the
promise of the Spirit to all that seek it, when he says, " If
ye, being evil, know how to give good gifts unto your chil-
dren, liow much more shall your heavenly Father give the
Holy Spirit to them that ask him !"]:

The Holy Spirit is promised for the jpurpose of assist-
ing us in our prayers. — That promise is directly in point
— " I will pour upon the house of David, and upon the in-
habitants of Jerusalem, the Spirit of grace and of supplica-
tions."^ Again, the Apostle thus describes the experience
of Christians — " The Spirit also helpeth our infirmities ; for
we know not what we should pray for as we ought, but the
Spirit itself maketh intercession for us with groanings
which cannot be uttered."|| Dr. Owen observes, '*that it
cannot be denied, that the assistance which the Holy Spirit
gives us in our prayers and supplications, is more frequently
and expressly asserted in the Scripture, than any other
operation of his whatever."

The Scriptures also, when exciting us to the duty of
prayer, direct us to pray through the aid of the Holy Ghost.
Tiius Jude says, (ver. 20, 21,) "" praying in the Holy Ghost,
keep yourselves in the love of God, looking for the mercy
of our Lord Jesus Christ unto eternal life." St. Paul says,
" Praying always with all prayer and supplication in the
Spirit, and watching thereunto with all perseverance."1[

This aid of the Spirit in prayer is a blessing which be-
longs to all the children of God. " Because ye are sons,
God hath sent forth the Spirit of his Son into your hearts,
crying, Abba, Father.**^ " Ye have received the Spirit cf
adoption whereby we cry, Abba, Father. "ff

Indeed, the gift of the Spirit is the great promise of the
New Testament. It is the grand privilege of the Christian
church, that, since tlie resurrection of Christ, a larger
measure of that Spirit has been given to the people of God.
Jesus Christ was to baptize his people with the Holy Ghost.||
He told his disciples just before his death, "It is expedient
for you that I go away ; for if I go not away, the Comforter

* Isa. xliv. 3. t Ezek. xxxvi. 27. t Luke xi. 13.

$ Zech. xii. 10. il Rom. viii. 26. IT Eph. vi. 18.

•♦ Gal. iv. 6. ft Rom. viii. 15. U Matt. iii. 11.

A TREATISE ON PRAYER. SS

will not come unto you ; but if I depart, I will send him
unto you."*

The sentiments of the church of England on this doc-
trine are very clearly expressed. Thus in the 13th Article
it is said, " Works done before the grace of Christ, and
the inspiration of hi^ Spirit, are not pleasant to God." In
the Sermon or Homily for Rogation week, it is said, " that
we may boldly come in prayer, and call upon Almighty
God as our Father, it is by this Holy Spirit, which maketh
intercession for us with continual sighs." Hence we find
in the Liturgy various prayers expressly for the aid of the
Holy Spirit. " Grant that thy Holy Spirit may, in all thmgs,
direct and rule our hearts."! " Cleanse the thoughts of
our hearts by the inspiration of thy Holy Spirit, that we
may perfectly love thee."| These, with many other simi-
lar passages, which might be brought, show the mind of
our Reformers on this subject.

Having shown the necessity of the Spirit's aid, I would
now endeavor, in some measure, to explain how this aid is
given. The Scriptures express it generally under the
terms, " helpeth our infirmities," and " maketh interces-
sion for us," &c.

The Holy Spirit helps mir infirmities. — The original
expression for *' helpeth" {(T\}vavTi\afi(iavzTai) implies, that the
Spirit takes upon himself a large part of the burden by
which our infirmity is weighed down, and not only succors
us in a slight degree, but eftectually relieves us, by bear-
ing himself, as it were, the burden with us. " The imeige
is taken from one who sets his shoulders and lifts with us
at the same load. What if it be not said in Scripture that
we shall be wholly delivered in this world from our moral
sicknesses ] it is sufficient cause for thankfiilness that we are
effectually assisted under them." Even a renewed soul
cannot of itself raise its affections and desires after heavenly
things. We find the remains of our corrupt nature an
oppressive load ; but if we ask, and diligently seek for the

* John xvi. 7. t Collect, 19th Sunday after Trinity.

X Collect before Communion Service. See also Art. 10, 11 ; 2d
Collect at Evening Prayer; 5th Sunday after Easter; 13th after
Trinity. The Petitions, " Endue us with the grace of thy Holy
Spirit,"— *' Take not thy Holy Spirit from us," teach the same

34 A TREATISE ON PRAYER.

aid of the Spirit, that burden under which we are ready
to sink will be removed, and our hearts raised in prayer to
God ; the Spirit will reiieve us in our necessities. Preston,
in his Treatise called " The Saint's Exercise," thus illus-
trates the subject : " A fountain has always an aptness to
pour forth water, but cannot if it be stopped by mad, stones,
or other impediments : so in prayer, ' the spirit is willing,'
(to pray or do other duties,) ' but the flesh is weak.' Yet
here the Holy Ghost ' helps our infirmities,' removing' stop-
pages from the fountain, taking away carnal impediments,
and stirring up the regenerate part, whereby we are able
to make a spiritual prayer unto God."

" The Holy Spirit enlightens the understanding, to show
us what we need ; and sanctifies th'e heart, so that we de-
sire what is really good for us. He removes our natural
ignorance and blindness. We know not our sinfulness and
unbelief; but the Holy Spirit reproves or convinces the
world " of sin, because they believe not in Christ."* He
thus shows us our great and alarming danger, and inclines
us earnestly to seek deliverance.

Our Lord says to the Apostles, '-'■ The Comforter, which
is the Holy Ghost, whom the Father will send in my name,
he shall bring all things to your remembrance, whatsoever
I have said unto you."t We may therefore reasonably
conclude that the Holy Spirit acts upon our minds after
this manner, bringing the declarations, the threatenings,
and the promises of the word of Christ to our recollection ;
and thereby producing in us a desire to obey his word, es-
cape his displeasure, and obtain his favor.

The enlightening and sanctifying influences of the Spirit
are of great importance as to prayer, being needful in pre-
paring our hearts for holy intercourse with God, and for de-
siring those things which will glorify Him, and really ben-
efit our own souls.

We know not what to pray for as we ought. St. James
aflirms, " Ye ask and receive not, because ye ask amiss,
to consume it on your lusts." This being so, " the Holy
Spirit maketh intercession for us, according to the will
of God."| He directs and guides our minds to right
ends in asking, and " the Lord knows the mind of the

• John, ivi. 9. t John, xiv- 26. i Rom. viii. 27.

A TREATISE ON PRAYER. SS

Spirit." He approves and accepts the prayer made under
his influence.

The intercession of the Holy Spirit diSers from that of
Christ. Our Lord intercedes in heaven, separate and apart
from us, by himself at the throne of Glory. The Holy
Spirit intercedes in, and with our hearts, at the throne of
grace. The gift and intercession of the Holy Spirit is the
fruit and effect of the intercession of Christ, who, " when
he ascended up on high, led captivity captive, and re-
ceived ' this gift' for men, yea, even for the rebellious."

Christians have, then, the intercession, the additional in-
terposition of the Holy Spirit; like a powerful and able
advocate, who takes up our sinking cause ; urges our ne-
cessities, and our pleas, with power, earnestness, and per-
severance ; and places them with strong and irresistibMi
effect in such a light, that it is evident the suit is obtained
and the request granted. Thus the Spirit maketh interces-
sion for us, suggesting to us, and offering up in us, those
desires, arguments, and pleas, which would otherwise never
have arisen in our minds.

" The Holy Spirit," says one of the Reformers, " excites
within us confidence, desires, and sighs, to the conception
t)f which our native powers were altogether inadequate."
There are pious persons of very poor attainments in other
respects, without learning or human acquirements, in the
very lowest stations of life, who, asking for the aid of the
Holy Spirit, can, with the greatest propriety of expression,
the deepest reverence, and an uninterrupted fluency of
words, pour out their souls to God, and edify their families
and their neighbors. Indeed, have not those who entirely
decry the assistance of the Holy Spirit, as given to believ-
ers in our days, reason to fear lest they should be guilty, in
some measure, of the sin of blasphemy against him ?

There is a distinction, not improperly made, between
the gift and the graoe of prayer, though perhaps the more
just distinction would be between the talent of elocution
and the spirit of prayer. Some have a natural or acquired
power of a great command of words, and a full flow of
language, which enables them to pray with facility, and
so far it is very desirable ; and I hesitate not to say with
Dr. Watts, that " there is the ordinary assistance of the
Spirit required, even to the attamment of this holy skill or
ability to pray." But men may have this talent, and yet

36 A TREATISE ON PRAYER.

have none of the real feeling of want, desire, resignation,
peace, hope, joy, &c. which form the essence of true
prayer, and without which the best expressions are of
little worth. The right spirit of prayer is not merely to
be able to press God with the most proper words and ur-
gent vehemence ; this is talent and elocution. True prayer
is a higher thing, the special gift of the Holy Ghost ; not
so much a matter of the lips, as of the heart. He has the
most of this gift, who has; "the most enlightened appre-
hension of the God to whom he speaks : the deepest sense
of his own wants ; the most eager longings after grace, the
most fervent desires of supplies from heaven ; and, in a
word, whose heart sendc up the strongest cries to the Fa-
ther of Mercies." Hence many may have much of the
spirit of prayer, who have but a small degree of the power
of utterance.

Much, indeed, of the work of the Spirit, is secret We
know not various particulars connected with it. We know
it rather by its effects, than by its mode of operation. " The
wind bloweth where it listeth, and thou hearest tlie sound
thereof, but canst not tell whence it cometh, and M'hither
it goeth ; so is every one that is born of the Spirit" We
experience its power, and that is sufficient. The Chris-
tian knows that he has often knelt down averse to prayer,
dead, dull, stupid ; almost without desiring the blessmgs
for which we ought to ask. And yet, with all his weak-
ness, after looking for the aid of tiie Spirit, after praying
as David did, " Lord, open thou my lips, and my mouth
shall show forth thy praise ;"* and persevering in asking,
seeking, and knocking,! he has in such a remarkable way
experienced the presence of God, as to fill him with joy
unspeakable, and a hope full of glory. He has, in these
cases, sometimes found an unction, an enlargement of ex-
pression, so far beyond any thing that he h£u3 previously
calculated on, or could expect, accompanied by such lively
and vehement desires and thirstings after God, and holiness,
and glory, as satisfactorily and evidently to his mind, mark-
ed the agency and assistance of a divine power " which
maketh intercession for us."

But farther, he maketh intercession "with groanings
which cannot be uttered." I, am sensible that I am here

•P8.U.15. tMatth.vu.7.

A TREATISE ON PRAYER. 37

bringing a subject forward which must be in a great mea-
sure unintelligible (and may therefore appear absurd) to
those who have never experienced it ; but since the sacred
writings have plainly stated it, we should neither conceal
it, nor keep it back. And conceive the case of a mind truly
and fjlly awakened to see the shortness of time, the vanity
of wordly things, the unutterable glory of the blessed, the
never-ending anguish of the condemned, the boundless
ages of eternity, the uncertainty of every moment, and the
inseparable connexion between obtaining grace in this life,
and glory in the next. If we realize this state of mind, we
may easily imagine that there are such ardent thirstings
wrought m the immortal soul, after pardon, grace, Christ,
heaven, and glory, as no words are great or strong enough
to express. The Psalms of David often manifest this state
of mind — " My soul fainteth," he says, " for thy salvation.
O Lord, how long] I am weary with my groaning." Here
we may observe some of the groanings of him in whom
the Spirit intercedes ; but yet this intercession is with such
importunity of desire, such holy pleading and wrestling
with God, such ardor of spirit, such inward laboring and
working of the heart toward God, as cannot be expressed
by words.

It may be proper, for preventing mistakes, to add, that it
is not meant that we may now receive, or expect, those ex-
traordinary gifts of the Holy Spirit which enabled the early
Christians to pray in a foreign tongue, or suggested every
particular word or expression. Our prayers are not so en-
tirely under the influence of the Spirit, as, like those of
David, to be properly the work of inspiration : so much of
our weakness mingles with them, that we cannot say of
any sentence, This is the perfect work of the Spirit. Every
feeling, and desire, must also be tried by the sacred touch-
stone, the Word of God, that we may know whence it
comes. But the Holy Spirit does give those graces of love,
fear, hope, and joy, that are suited to this duty ; does excite
holy desires, raise holy expectations, and work holy affec-
tions in us; does, we are persuaded, often secretly in-
cline our minds to pray, and help us in praying, giving us
clear perceptions, a ready utterance, and an humble confi-
dence ; and this aid is totally distinct from and superior to
that general aid, which the providence of God affords to
men in general, in order to their performance of the va.-
D

38 A TREATISE ON PRAYER.

rious actions of their natural life. " The workings of the
Spirit are not indeed," says Watts, " to be easily dis-
ting-uishcd by ourselves, or by others, from the rational
motions of our own hearts, influenced by moral argu-
ments ; but by the whole tendency, and the sanctifying ef-
fects, we may know that we had some assistance of the
blessed Spirit."

Some mistake in another way, supposing that men should
never attempt to pray but when they feel the present im-
pulse of the Holy Spirit. But in reply it may be observed,
that w^e are commanded to pray always. Go forward in
the duty, and you may expect difficulties to be removed.
Neglect not any proper season of prayer ; nor, on the other
hand, neglect any duty of your station under the pretence
of an impulse to pray. The Holy Spirit draws us to God at
fit seasons.

We are not in danger of quenching, or grieving, the
Spirit by the humble and diligent use of the means of grace ;
but there is much danger in losing this heavenly guest by
the indulgence of any sin, and especially of any sensual
iniquity.* " Know ye not that ye are the temple of God, and
the Spirit of God dwelleth in you 1" O defile not that tem-
ple, provoke not that Spirit ; live in the Spirit, and then
you will pray in the Spirit.

Having thus guarded against some mistakes, let it be re-
marked, what a comfort it is that there is an express prom-
ise that " our heavenly Father will give his Holy Spirit to
them that ask him." You need not then fear, however dull,
or dead, or cold your heart may be, to set about this duty.
Seek, and you may fully expect to obtain, that aid of the
Spirit, which will help you, and carry you through all your
difficulties. Bo diligent in reading the Bible, in coming to
the Savior, and in earnest entreaties for the influence of his
Spirit. If you would obtain much of this divine influence,
live near to your Lord who gives it.t

♦Ps.li.ll. t John, xiv. 16, 17.

A TREATISE ON PRAYER. 39

CHAPTER IV.

THE INTERCESSION OF JESUS CHRIST.

You Iiave now seen how the Holy Spirit assists us in
prayer ; his aid, and the acceptance of our prayers, are ob-
tained through the intercession of Jesus Christ. While
the Bible tells us that Jesus Christ is " God over all bless-
ed for ever ;" it discovers to us also hLs mediatorial king-
dom. It tells us that " there is one Mediator between God
and man, the man Christ Jesus."* " Him hath God exalted
as a Prince and a Savior," to give many blessed gifts to
his people.

The first fruit of his ascending up on high, was the gift
of the Holy Spirit. St. Peter shows us that the prophet Joel
had foretold that full effusion of the Holy Spirit which
took place on the ascension of Jesus Christ, in these words
— " and it shall come to pass in tiie last days, saith God, I
will pour out my Spirit upon all flesh." And after describ-
ing other effects of this, he says, " And it shall come to
pass, that whosoever shall call on the nam.e. of tlie Lord
shall be saved." Our L/ord also tells his disciples that he
will pray for this gift : he says, " I will pray the Father,
and he shall give you another Comforter, that he may abide
with you /or ever."f The gift of the Spirit, and the inter-
cession of Christ, are thus connected together in the sacred
writings.

It is unnecessary here to enter on a description of this in-
tercession in all its bearings : it will be sufficient chiefly to
dwell on it in reference to our prayers.

The intercession of Christ is his earnest address to God
in behalf of those for whom he prays. In order the better
to understand this, consider, the office which he bears as
our High Priest. — The High Priest of Israel had to burn
incense, in the holy place on the altar of incense, morning
and evening perpetually throughout the year.f And he
was once a year to appear in the holy of holies, alone, to
sprinkle blood upon and before the mercy-seat ; to make an
atonement for himself, for his household, and for all the

* 1 Tim. ii. 5. t John xiv 16 t Exod. xxx. 7, 8

40 A TREATISE ON PRAYER.

congregation of Israel* The Apostle shows us that this
was typical of Jesus Christ, who " is not entered into the
holy place made with hands, which are figures of the true :
but into heaven itself, now to appear in the presence of God
for us."t And he points out the superior advantage of this
priesthood on account of the holy character and the endur-
ing continuance of our High Priest : " Wherefore," he says,
" he is able also to save them to the uttermost that come
unto God by him, seeing he ever liveth to make inter-
cession for them/'J While his " people are praying with-
out," || our High Priest is interceding within, and offering
up our prayers.

Indeed, other offices which Christ bears, are full of com-
fort in our approaches to God. He is " the Way, the Truth,
and the Life," by whom we go to the Father. He is "a
Prophet" to teach us to pray, and " a King wiio shall deliver
the needy when he crieth ; the poor also, and him that
hath no helper."

Consider, then, his redemption — ]\Ian was afar off from
God, guilty, and under the penalty of that sentence, " The
soul that sinneth, it shall die !" How was the mercy of God
to bo displayed, and his justice remain unsullied ] By the
death of the holy Jesus, the Son of God, his justice is satis-
fied and engaged on the sinner's side : so that his mercy
may flow to sinners in copious and uninterrupted streams.
The divine Jove has its brightest displays, in being mani-
fested towards the unworthy ; and the Almighty arm is now
stretched forth to save, and not to destroy the sinful. All
the perfections of God being engaged on the sinner's side,
the intercession of Him who has accomplished this, will
evidently prevail. The sinner may now be received as a
child returning to a reconciled Father. Here, then, and
here only, is the true ground of encouragement for us to
draw near with confidence to the holy God.

Consider the situation of the Intercessor. He is "at the
right hand of God."^ We may learn hence his power, his
dignity, his holiness, his interest with God, and his being
ever present in heaven for us. " All power is given him in
heaven and earth."^ " All things go," says Bishor Hop-
'rins, " by favor and friendship in the courts of heaven ; if

* Lev. xvi. 14—17. t Heb. ix. 24. J Heb. vn. 25.

U Luke i. 10. § Rom. viii. 34. II Matt, xxviii. 1&

A TREATISE OX PRAYER. 4J

v/e stand upon our own merits and deserts, we shall be
> hamefully disappointed in our expectations : we have no
laerit to take place in heaven, but only the merit of the
LK)rd Jesus Christ.'"^ All ! how absurdly do they act, who,
v'hen such an Intercessor pleads for us, put their cause into
C le hands of any creature, saint, or ang-el.

Consider his character. He is the beloved Son of God,
*'• the elect in whom his soul delighteth/'f He is " holy,
iiarmless, undefiled, separate from sinners, and made higher
t.ian the heavens."]; And with all this, he is full of com-
passion, tenderness, and love, " We have not an High
I'riest which cannot be touched with the feeling of our in-
f rmities, but was in all points tempted like as we are, yet
V/ithout sin."ll He is one who can have compassion on the
1 ^orant, and on tliem that are out of the way. Seeing,
ttien, that we have such a great, such a compassionate
'- High Priest, that is passed into the heavens, Jesus, the
^km of God, let us come boldly unto the throne of grace,
\ hat we may obtain mercy, and find grace to help in time
^f need."^

Consider, farther, the nature of his Intercession. St. John
seems to give us an emblematic view of this:^ "And
another angel came and stood at the altar, having a golden
censer ; and there was given unto him much incense, that
he should offer it with the prayers of all saints upon the
golden altar which was before the throne. And the smoke of
the incense which came with the prayers of the saints, as-
cended up before God out of the angel's hand." Even the
prayers of the saints are so defective, that they need the
incense of our Redeemer's merit to make them acceptable
into God.

Jesus Christ intercedes by personally appearing for us
i&fore God. In heaven itself he now appears "in the
)resence of God for us. This man, after he had offered one
jacrifice for sin, for ever sat down on the right hand of
jrod."** " By his own blood he entered in once into the
loly place."fir The virtue, merit, and power of that blood
jtill remain. How sure may we be, then, that he will ob-

* See Bishop Hopkins's Works, a most valuable body of Divinity
t Isa. xlii. 1. t Heb. vii. 26. || Heb. iv. 15.

§ Heb. iv. 16. IT Rev. viii. 3, 4. ** Heb. x. 12.

tt Heb. ix. 12.

D2

42 A TREATISE ON PRAYER.

tain what he asks, when he pleads that he died to procure
it ! He ascended into heaven with the body in which he
suffered ; and we may imagine, when he makes interces-
sion, that body silently and yet powerfully urges his plea
in our behalf. Hence, St. John, who saw the glory of the
inner temple of God, says, "I beheld, and lo, in the midst
of the throne, stood a lamb as it had been slain." This view
of tlie subject has been well illustrated by the story of
Amyntas and JEchylas related by the historian ^lian.
iEchylas was condemned to death by the Athenians, and
was about to be led to execution. His brother Amyntas
had signalized himself in the service of his country, and
on the day of a most illustrious victory, in a great measure
obtained by liis means, had lost his hand. He came into
the court, just as his brother was condemned, and without
saying any thing, exposed the stump of his arm from under
his garment, and held it up in their sight ; and the historian
tells us, " that when the judges saw this mark of his suffer-
ings, they remembered what he had done, and for his sake
discharged the guilty brother, whose life had been forfeited."
The wounded body of the Savior, though there may remain
no visible marks of his humble state, is, in the sight of
God, thus perpetually pleading for his sinful and guilty
brethren. Not that God the Father is severe, austere, diffi-
cult to be entreated, or hard to be won : this would be a
very mistaken view of him whose name is Love. The
Father appoints this way of approach in infinite compassion
and love to us, that we may " come boldly unto the throne
of grace :"* and though his holiness be such that he can-
not endure the approach of sinners without a Mediator, yet
it was his own iree grace which moved him to provide a
Mediator, and disposes him to accept his mediation in our
behalf Hence the Father himself is represented as willing
to hear us, when we pray in the name of Jesus. Thus our
Lord says to his disciples,t " At that day ye shall ask in my
name, and I say not unto you tliat I will pray the Father
for you, for the Father himself loveth you."

Jesus Christ intercedes for his people by praying for
them. Does he see them exposed to the just vengeance of
the holy almighty God ] Is the sentence gone forth, " Cut
it down, why cumbereth it the ground ?" he prays, *' Let it

* Heb. iv. 16. t John xvi. 2?, 27.

A TREATISE ON PRAYER. 43

alone this year also, and I will dig about it, and dung it,
and if it bear fruit, well ; but if not, after that thou shalt
cut it down."* Are any of his disciples exposed to peculiar
temptations and dangers, so that it may be said of them, as
it was of Peter, " Satan hath desired to have you that he
may sitl you as wheat ]" he adds, " But I have prayed for
thee that thy faith fail noff Indeed, we could never pray
ourselves, we could never approach unto God so as to be
accepted of him, but through the intercession of Christ.
" No man," saith our Lord, " cometh unto the Father, but
by me."|: By his prayers we receive the Holy vSpirit,^ and
many other spiritual blessings. In the 17th of John, you
have a delightful specimen and example of the prayers
which Jesus our Lord himself makes for his people.

Jesus Christ also offers up our prayers. — It was the
office of the Jewish priests to present the prayers of Israel
unto God at the time they burned incense before the liOrd
on the altar. And thus our High Priest, by his own inter-
cession, makes even our poor and imperfect sighs and groans
prevailing and effectual. The very best prayers we make,
even when aided by the Holy Spirit of our God, are so
tainted with our sins, and so mingled with our imperfec-
tions, as to need his mediation for their acceptance. He
has assured us,|| "Whatsoever ye shall ask the Father in
my name, he will give it you ; ask, and ye shall receive,
that your joy may be full." This name of Christ enabled
those who used it, through faith in his name, to work mira-
cles, cast out devils, speak with new tongues, and oppose
and overcome Satan, the world, and the flesh ; and by it
we shall assuredly prevail in all our petitions. Our persons
and our prayers are accepted of God, in and by Jesus
Christ. II

It is delightful to consider further, that the intercession
of our Lord is all in our behalf, It is said of the prophet
Elijah, "Elias made intercession to God against Israel."
" He was," says Trail, " a severe prophet, and had severe
service put into his hand ; but our great Prophet and High
Priest makes no intercession against his Israel, but all for
them." In that pattern of what he is doing,** we may ob-

* Luke xiii. 8, 9. t Luke xxii. .32. t John xiv. 6.

§ John xiv. 16. H John xvi. 23. V Eph. i. 6 ; 1 Pet. ii. 5.

** John xvii

44 A TREATISE ON PRAYER.

serve that he mentions not one fault of his di-scifles, but
Belects what was good in their conduct, and then pleads
their cause. Let us see in this his love ; let us trust him
entirely.

The intercession of Christ is an enduring act of mercy.
His grace and love never fail. It is said,* "He ever liveth
to make intercession." Therefore the Apostle adds, "He
is able to save to the uttermost." We need not fear that
we are now too late to obtain the advantages of it. He in-
tercedes for his church now, as he did in the days of his
flesh.f

It is also an intercession for sinners. — It was foretold of
him, " He bore the sin of many, and made intercession for
the transgressors.]: Hence he prayed even for his mur-
derers. When they had taunted and reviled him, and
nailed him to the accursed tree, he still prays, " Father,
forgive them." And there is a special intercession for his
people, which may greatly encourage believers. St. Paul
says, " who also maketh intercession for us."^ The con-
nexion here shows him to mean God's peculiar people;
hence our Lord says,|l " I pray not for the world, but for
them which thou hast given me, for they are thine." Au-
gustine says, " Christian men in their prayers mutually re-
commend each other to the divine regard. That person for
whom no one intercedes, while he intercedes for all, is the
true and only mediator."

I have stated thus fully and plainly, from the Holy Scrip-
tures, the doctrine of the intercession of Jesus Christ, be-
cause it is not only a most delightful truth to those who
feel the burden of their sins, but is highly profitable to us
when duly improved. To this end it should be considered
before, at the time of, and after, your prayers.

Before prayers. Make it the only ground of your en-
couragement to draw near to God. Do not, on the one
hand, trust in any preparation which you may have made,
or in any dispositions which you may have acquired ;
and on the other hand, whatever your former transgres-
sions,1T or aggravated wickedness, may have been,** or
whatever is the conviction of your present sinfulness,!! or

* Heb. vii. 25. t John xvii. 20, 24. t Isa. liii. 12.

$ Rom. viii. 34. || John xvii. 9. IT Ps. xxv. 7.

** Ps. xxv. 11 ; Ixxix. 8, 11. tt Jo- xiv. 7.

A TREATISE ON PRAYER. 45

your indisposition to approach God, still endeavor to come
with freedom, knowing- that you " have an advocate with
the Father, Jesus Christ the righteous ; and he is the pro-
pitiation for our sins."*

At the time of prayer. Let the intercession of Christ
encourage you. i!xpect, through his mediation, the spirit
of grace and supplication.f By the exercise of faith, how-
ever weak, still expect to receive, " out of his fullness,
grace," suited to our necessity However great the mat-
ter for which you ask, however many things in yourself
may tend to discourage or discomfort you ; you have a suffi-
cient ground to hope for the acceptance of your prayers,
through the name and mediation of Jesus Christ. His
gracious intercession remains firm and unchangeable. Let
faith in Christ's merits quiet and compose your troubled
mind, and dispose and strengthen you to leave every peti-
tion with comfort and confidence in his hands.

After prayer. However conscience may accuse you of
many wanderings, imperfections, and distractions, or abuses
of former answers to prayer, or however earnest or fervent
your petitions, still plead for acceptance only on this ground,
Christ is your mediator. Your hope of a favorable recep-
tion of any prayer is, and is only, in the name and work
of Jesus Christ, and not in your own prayers. A practical
writer observes, " If we cast our anchor on Christ, and rest
upon his merits, and intercession, in order to the receiving
of an answer to our prayer, we shall have a sufficient hold
to keep us sure and stedfast, in the midst of the tossing
waves of this world. By this we may answer all. Christ is
faithful, and a tender sympathizing High Priest, and so will
not, and cannot forget or neglect our cause."|

"He," says Ambrose, " is our mouth, with which we ad-
dress the Father ; our eye, by which we behold him ; our
hands, by which we present ourselves to him: without
whose mediation neither we, nor any of all the saints, have
tiie least intercourse with God."

* 1 John ii. 1. 2. t Zech. xii. 10.

X Brown on Prayer: an author to whom the writer has been often
indebted.

16 A TREATISE ON PRAYER-

CHAPTER V.
ON PRIVATE PRAYER.

It is observed by Dr. Owen, " that if a man of a carnal
mind be brought into a large company, he will have much
to do ; if into a company of Christians, he will feel little
interest ; if into a still smaller, engaged in religious exer-
cises, he will feel still less ; but if taken into a closet, and
forced to meditate on God and eternity, this will be insup-
portable to him." Man is evidently by nature averse to all
communion with God. There is an enmity to be removed.*
And hence arises tlie necessity of a change of mind ; of ob-
taining " a spiritual mind," without which, spiritual truths
and exercises can neither engage nor influence the heart.
The man who possesses a spiritual mind, does, through the
grace of the Holy Spirit, often find that closet retirement,
which Dr. Owen states to be so insupportable to the carnal
mind, a real privilege.

The duty of prayer generally has already been proved ;
and that of closet devotion is plain from our Lord's direc-
tion.! I^-et us endeavor, however, always to consider it as
an advantage afibrded to us, rather than as a work required
of us.

Baxter well expresses this :| " What delightful converse
may a Christian have with God alone ! He is always
present, always .at leisure to be spoke with, always easy of
access. He has no interest that will clash with our hap-
pmess. He never mistakes our meaning nor our charac-
ter. In proportion, indeed, as any thing of God appears in
men, their converse is excellent and delightful. But there
is so much of vanity and sin in all of us, as exceedingly
darkens our light, and damps the pleasure, and blasts the
profit of our mutual converse. How often have I been de-
lighted in God, when I have found most deceit and dark-
ness in the world ! How often has he comforted me, when
it was not in man to do it ! "

In order to have a fuller view of secret prayer,. we will

* Horn. \iii. 1. ^ Man. vi. 6.

t See his excellcat little Trad, " Converse with God in Solitude."

A TREATISE ON PRAYER. 47

consider it under different sections, as it is distinguished
from other kinds of worship ; as it respects the object of
worship ; the subjects to be mentioned ; the use of forms,
the various parts, the answer, the frequency, and the re-
ward of prayer. After dwelhng' on these particulars in
this chapter, we may afterwards be the more brief in re-
marks on other kinds of prayer.

Sect. I. — On Secret Prayer, as distinguished from other
kinds of worship.

There are some things in which secret prayer has an
advantage over social and public worship. By prayintr in
secret we give God the glory of his being everywhere
present, and seeing and knowing all things. We acknow-
ledge not only his general providence, as taking care of
communities ; but his particular providence, as watching
over us individually. 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 necessities 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 feelings, and pour out
his whole soul before God, with a freedom that he would
not before his dearest friend.

Prayer in secret is also considered by our Lord as form-
ing 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 syna-
gogues, 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 from a feeling of ne-
cessity, and of its being both our duty and privilege, we
may hope well of our smcerity, and of the general state of
our souls before God.

Other advantages of secret prayer, will be noticed after-
wards. But It must not be concealed, that there are pecu-
liar difficulties in constant and fervent secret prayer. We
have many adversaries opposing us. We are by nature
both reluctant to the duty, and utterly helpless and insuffi-
cient in ourselves. We can do nothing by our own strength ;

* Matt. vi. 5.

48 A TREATISE ON PRAYER.

though we may ' do all things by Christ strengthening us."
And besides the oppositions of a corrupt nature within, the
temptations of the world without continually draw and al-
lure us from the practice of this duty. Our great enemy,
Satan, also, uses every temptation to keep us from secret
prayer. Hence, though it is a most evident and needful,
as well as profitable duty, yet it is one which it is not easy
with constancy and effect to fulfil. We do not find it so
difficult to read the Bible, go to Church, or hear sermons,
as we do to persevere in constant, fervent, and believing
private prayer. " It is easier," says one, *' to hear a whole
hour, than to pray for a quarter of an hour." " When,"
says another, " we have overcome the difficulties at one
time, it may be the next day we shall meet with new con-
flicts, new distempers, new afflictions, new strength of
lusts, and a new indisposition of mind, against which we
must put on a strong and unalterable resolution ; as that
holy man who said, he never went to pray but he found so
many impediments, that except he so bound himself by a
firm determination, he could never have been constant, or
kept himself from formal or customary performance." Let
it then encourage us to consider, that nothing so effectually
as prayer impairs the kingdom of darkness, and hinders the
success of our adversary. It is a just and excellent obser-
vation, that continuing in prayer will make a man give
over sinning, or else, continumg in sin will make him give
over praying.

The retirement of private prayer specially distinguishes
it ; and our Lord has, in a few words, fully stated to us its
true character in this respect — " Thou, when thou prayest,
enter into thy closet, and when thou hast shut thy door,
pray to thy Father which is in secret, and thy Father,
which seeth in secret, shall reward thee openly." The
principle which is here inculcated is, the avoiding of all
show in your religion, any thing that might foster vain
glory, or appear to proceed from it. In actions done in
public, the opinions and thoughts of others are apt to have
an undue weight and influence upon our minds. Our Lord
is not here speaking against public or social worship, which
he elsewhere commands ;* but is exposing the vain show

* Matt, xviii. 20.

A TREATISE ON PRAYER. 49

and hypocrisy of mere professors, " having a form of godli-
ness without the power."

That those who are here addressed do pray is taken for
granted : the duty is manifest and unquestionable ; and the
mode of our Lord's expression may imply, that a Christian's
living without prayer is a contradiction in terms.

The retirement of private devotion is strongly inculcated
in the expression, " Enter into thy closet." Retire from
company. Go by thyself Be alone. The word, ra^iuov,
(closet) means any retired solitary place, at home or
abroad, where we may escape from the observation of
others, and be undisturbed by them ; not that the closet it-
self possesses any sanctity, or will work in the way of a
charm. You are not to go into your closet on that account ;
but you retire from the notice of others to avoid ostentation
on the one hand, and distraction on the other. " Shut thy
door." Keep out the world, and prevent every intrusion :
thou hast a great business to transact wuth thy God, and
let not the dearest friend or relative interfere with thy in-
tercourse and converse with him. The privacy of prayer
is the great tiling which is here enforced. Poor persons
v/ho have but one apartment, may enter into the spirit of
this direction by praying wherever they can be retired.
Isaac's closet was a field. " He went out to meditate in
tlie field at even-tide."* David's closet was his bed-cham-
ber. " Commune with your own heart upon your bed, and
be still."f Our Lord's closet was a mountain. " When
he had sent the multitude away, he went up into a moun-
tain apart to pray, and when the evening was come, he
was there alone."| Peter'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
tlie wall, and praying unto the Lord." ||

But there is a re tiredness 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, as has
already been shown ; let us then continually look for and
solely depend on his aid, which alone can enable us to
give our whole hearts to this great work. Some have
found it a happy means of assisting in gaming self-recol-
» ■ -

* Gen. xxiv. 63. t Ps. iv. 4. X Matt. xiv. 23

$ Acta, X. 9. II Isa. xixiii. 2.

50 A TREATISE OX PRAYER.

lection, to have nothing to do but to pray. " We must,"
says Bonnel, " shut all other businesses from our minds at
tliat time, and say, I have nothing to do this lialf hour, but
to wait on my God. For if we determine ourselves no time,
but are in haste to do something else, as soon as we have
done our prayers, it is a great hazard if we are recollected
at all during our worship."

Sect. II. — On the Being to he worshipped.

It is evident that the Being whom all men are to woi-
ship, must be everywhere present, have all power and
know all things. Many prayers being offered up, at the
same time, by many persons, and for different things, an
assurance that he possesses these attributes is necessary,
in order to our placing confidence in him, that he will an-
swer all, and give to each that which is best in his particu-
lar situation. Hence the absurdity of praying to Saints
and Angels, or through their mediation.

God is also infinitely holy and righteous ; " a God of
truth and without iniquity, just and right is he."* He has
all means in his control ; he is Lord of all worlds ; and he
has all riches in liis possession. But when to these perfec-
tions we can add the attributes of goodness, tenderness,
and love, we may then have the greatest confidence. And
this is the case with the Christian. He may consider God,
not only as the Father of the human race, but as his father
in a more special relation. Christians have received " the
Spirit of adoption, whereby they cry Abba, Father :" they
are " reconciled to God by the death of his Son. Like as
a father pitieth his children, so the Lord pitieth them that
fear him."f Jesus Christ delights to bring this relation be-
fore us. He tells us, " When ye pray, say, Our Father, —
pray to thy Father which is in secret." Private prayer is the
soul's approach in its retirements to this reconciled Father ;
to one who has been pleased to endear himself by so con-
descending and so kind a title. He is " the Father of our
Lord Jesus Christ, of whom the whole family in heaven
and earth is named," and in him he is ours also. Our
Lord says to Mary, " I ascend unto my Father, and your
Father," — first mine, and then yours. And how graciously
he encourages us to bring our wants before God — " What

* Deut. xxxii. 4. t Ps. ciii. 13.

A TREATISE ON PRAYER. 51

man is there of you, whom if his son ask bread, will he
give him a stone J or if he ask a fish, will he give him a
serpent I If ye, then, being evil, know how to give good
gifts unto your children, how much more shall your Father,
which is in heaven, give good things to them that ask him !"*

In praying to God the Father, w^e do not exclude the Son
and Holy Spirit from our worship. We should ever in-
clude the thrice-holy Jehovah in our adoration. f In fact,
we cannot as Christians worship tlie one Jehovah, but we
include in that worship all the persons of the sacred Trin-
ity; God is our Father only in Christ, and we call on him
as such. We may however pray separately to each person
of the ever-blessed Trinity, We may pray to Jesus Christ,
(Luke xxiii. 42; Acts vii. 59; 2 Cor. xii. 8, 9,) and to the
Spirit, (Matt, xxviii. 9; 2 Cor. xiii. 14; Isa. vi. 3. 9, com-
pared with Acts xxviii. 25.) In worshipping them, we only
worship the one God ; yet the general way of approaching
the Almighty in prayer, is to God the Father, through the
mediation of the Son,t and by the aid of the Spirit.

How delightful is the relation subsisting between God
and the Christian as father and child ! The child receives
every thing freely from paternal love ; it does not come to
the father as a purchaser, or as the merchant with an
equivalent. When a desire for any good arises in the child's
mind, it does not offer to buy it at a price, but simply ex-
presses its feelings, and asks it as a gift. In its earliest
years the child cannot speak its wants plainly ; yet even in
infancy, they are made known by looks and cries, and the
father understands these expressions of its wishes. As the
child grows up, all that the father requires of it is an affec-
tionate and dutifiil conduct, a reverence, and honor, and
obedience, totally distinct from slavish fear, and which in
effect only tends to promote its real happiness.

It is under the influence of these feelings that we should
come to God; and though w^e only learn to cry "Abba,
Father," by slow degrees, let us persevere in faith and
love, till we receive the full Spirit of adoption.

In worshipping God, we need not be anxious to compre-
hend the particulars of his nature, except as he has re-
vealed himself^ Beware of any fancifiil representation or

* Matt. vii. 9, 10. t Isa. vi. 3 ; Rev. iv. 8.

X John xvi. 23. $ Job xi. 7.

52 A TREATISE 0?f PRAYER.

figure of him. All such things only tend to degrade him
in our minds, and to fill us with unsuitable ideas of hia
Majesty. They are also directly prohibited in the word of
God.* Jesus Christ is our only Mediator and ground of
access to God the Father; and his Holy Spirit, the pur-
chase of the blood of Christ, and sent by him to help our
infirmities, our great Assistant. The view we should en-
deavor to have of God, is that which our Lord gives — " God
is a Spirit:" and that which was revealed to Moses — "The
Lord, the Lord God, merciful and gracious, long-suffering,
abundant in goodness and truth, keeping mercy for thou-
sands, forgiving iniquity, and transgressions, and sin, and
that will by no means clear the guilty."t Keep fast hold
then of this view of the character of God ; it is exactly
suited to the wants of sinners.

The consideration that the eye of God is upon w.s that
our heavenly Father is in secret, and there beholds us,
should be continually on our minds as a motive for con-
tinual watchfulness, and a source of the greatest comfort.
"Thou God seest me," should be written on the vails of
our closet ; or, rather, deeply engraven on our hearts. Be-
fore an earthly superior, we are careful and circumspect in
all our expressions and actions : how careful then should
we be when we approach unto one, who, though he is our
Father, is yet the King of kings, and the Lord of lords 1
"If an angel, in all his heavenly brightness, were to be
with us, sure our hearts would feel awed by his glorious
presence. How much more then should it affect us, and
fill us with a holy fear, to think, ' I am with God ; he is
present in the room with me ! that God is now about me,
whose glory stains and sullies the beauty, and extinguishes
the light of angels !' "

Rush not, hastily, then, into the presence of God. Pause
for a few moments. Meditate on his character. Consider
his goodness, he is " our Father :" consider his greatness,
he is " in heaven."

Recollect the glorious Majesty of that Being whom you
address. He is in heaven, and we are upon earth. It is
with reflections of this kind, that David begins many of his
Psalms. Thus he says in the 104th Psalm, "O Lord, my
God, thou art very great, thou art clothed with majesty and

* Deut. iv. 12—25 ; Isa. xl. 18—25. t Exod. xxxiv. 6, 7.

A TREATISE ON PRAYER. 53

honor. Who coverest thyself with light as with a garment,
who stretchest out the heavens like a curtain, who layest
the beams of his chamber in the water, who maketh the
clouds his chariot, who walketh upon the wings of the
wind." These recollections of his majesty are calculated,
through the grace of the Holy Spirit, to bring your mind
to a state of reverence and a holy admiration ; of solemnity
and devotional feeling. But lest this view of his awful
grandeur should discourage you,

Recollect his wonderful grace and mercy. Ever look
at him in Christ Jesus, as a tender and loving Father ; as
full of compassion and goodness. How he endears himself
to you by characters of the utmost tenderness, compassion,
and love ! "Tliy Maker is thine husband, the Lord of hosts
is his name."* " Return, saith the Lord, for I am married
to you,"f What aftectionate wife will not rejoice in an op-
portunity of meeting a kind and faithful husband ? What
child, in a proper state of mind, will not willingly run to
the arms of a tender father inviting him to come to him ?
It is our want of faith and love that makes our prayers a
task and a burden. How often God invites us to pray ! how
much he promises, in order to encourage us to come to him
with a holy boldness and confidence, freely and unreserved-
ly ! We need not fear to ask, when God himself commands
us to do so.

Sect. III. — On the Subjects to be mentioned in Prayer.

" The feeling of our wants," says Mrs. More, " the con-
fession of our sins, the acknowledgment of our dependence,
the renunciation of ourselves, the supplication for mercy,
the application to the fountain opened for sin, the cordial
entreaty for the aid of the Spirit, the relinquishment of our
own will, resolutions of better obedience, petitions that
those resolutions may be directed and sanctified : these are
the subjects in which the supplicant should be engaged, by
which iiis thoughts should be absorbed."

Prayer being the expression of the heart's desire to
God, we should, with all simplicity and sincerity, open
our hearts unto him. When you retire to your devo-
tions, lay aside all artifice, all needless form, all distracting
anxiety, and express your desires with the utmost plainness
of speech.

* Isa. liv. 5. t Jer.iii. J2-14.

E2

64 A TREATISE ON PRAYER.

Consider before you begin, what are those sins, which, if
you were now on the point of death, would weigh most on
your conscience, confess them, enlarge upon their circum-
Btances and aggravations, bewail them, and plead for par-
don through the blood of Christ. What blessing is there
tliat you would desire above all other things, if you were
sure to have your wish "? Whatever it be, whether it be the
supply of earthly wants, or pardon, grace, peace, or heaven
itself—" ask, and ye shall have." What are those mercies
and comforts which others have not, but you are now enjoy-
ing ? and what are those which you could least of all spare ]
give hearty and unfeigned thanks for the possession of these.
Consider the wants of your friends, your immediate rela-
tives, and your acquaintance, and intercede for them. In
short, make known your present sins, wants, desires, and
mercies, and empty the very thoughts of your hearts in the
most easy and obvious expressions. — " Lord, save me, or I
perish ; Jesus, thou son of David, have mercy upon me ;
God be merciful to me a sinner ;" coming from a full heart,
are of prevailing weight and importance : while the most
eloquent form of words, which is the mere expression of
tlie lips, is utterly unavailing. Thus you may see that there
need not be any difficulty for the poorest and most unlearn-
ed to express their desires in prayer. And do you complain
of indisposition and unwillingness to set about the duty!
go to the footstool of mercy, confess, in broken sighs and
groans, even this indisposition of heart, cast this care upon
God, and he will either remove it, or accept those broken
sighs, and unexpressed wishes of the heart, which mark the
unfeigned desire to find his favor, and to love and serve him.
The great thing is to have the heart right with God ; then
there will be no difficulty in finding matter for prayer.
What the heart feels tlie mouth will express : and the vary-
ing temptations and circumstances of life will thus afford
great variety in your prayers. Dwell, therefore, chiefly on
those things with which you are the most deeply affected,
whick are warmest in your own hearts.

Prayer for temporal blessings should ever be mingled
with expressions of entire and unfeigned submission to the
will of God. To ask for them thus is not improper, but
perfectly right, for many of the highest saints have done so,
and it may please God in this way to impart those tempo-
ral good things which we need. Hannah asks for chil»

A TREATISE 0\ PRAYER. 55

dren, and God hears her prayer. Hezekiah asks for health,
and his sickness is removed. Paul prays for the father of
Publius sick of a fever, and he is healed.* Nay, Asa is
blamed, because " in his disease he souo-ht not to the Lord,
but to the physicians."! Only see to it that your desires are
purified from all carnal ends, and sanctified to the glory of
God ;■ that is, that you desire to serve him more through the
tilings which you request. This makes the end of the
prayer spiritual.

Prayer for spiritual blessings, for pardon, peace, holmess,
love, the favor of God, and the glory of heaven, calls for
great earnestness. Take no denial. Say, like Jacob, "I
will not let thee go, except thou bless me."|: Be importunate
with your God. " The kingdom of heaven suffereth vio-
lence, and the violent take it by force." Yet it is possible to
desire even spiritual things for merely carnal ends, as with
the notion of meriting heaven by them for human applause,
&c. And it is too true, that not only the formalist, but a
really devout man in general, may thus sometimes make a
carnal prayer even when asking for spiritual things. In-
deed, every prayer that we offer up needs divine forgive-
ness, and the Savior's mediation.

Sect. IV. — On Forms of Prayer.

Forms of prayer are in themselves not only lawful, § but
oflen, even in private, expedient and advantageous. They
are a help by which a child may be trained to walk alone ;
the stafi:' by which weak Christians may, through the divine
blessing, be supported ; or the strong, occasionally, when
laboring under present deadness, or indisposition, be much
assisted.

The necessity for forms of prayer must therefore be left
to the cases and consciences of individuals. Let it be re-
membered, that it is not forms of prayer, nor the want of
them, that makes real devotion ; but the grace of God in
Christ Jesus. It is confessed that many not only do not use
forms, but would be straitened in the use of them. Surely
Christians ought to have wisdom and charity neither to
censure nor to speak disdainfully of those who in earnest
seek communion w^ith God, either in the use of forms or

* Acts xxviii. 8. t 2 Chron. xvi. 12.

t Gen. laxii. 26. $ Luke xi. 2.

56 A TREATISE ON I'RAYER.

without them. " The g-raccs of prayer," says Bennett,
*' faith, love, humility, contrition, resignation, holy desires,
and devout affections, are tlie life and soul of prayer, and
much more to be regarded than this or that mode of out-
ward performance.

Bishop Wilkins, after allowing tlie use of forms f:)r the
young and weaker Christian, both in the family and the
closet, and giving iiim a caution as to tlie necessity of being
'• narrowly watchful over his own heart, for fear of that lip
service and formality to which in such cases we are more
especially exposed," adds as follows: "But, for any one so
to sit down and satisfy himself with this book of prayer, or
prescribed form, as to go no farther, this were still to re-
main in his infancy, and not to grow up in his new nature.
This would be as if a man who had once need of crutches,
should always afterwards make use of them, and so necessi-
tate himself to a continual impotency.

" And if it be a fault not to strive and labor after this
gift, much more is it to jeer and despise it, by the name
of ' extempore prayer,' and ' praying by the Spirit,' which
expressions are, for the most part, a sign of a profane
heart, altogether a stranger to the power and comfort of
this duty."

And after giving some directions to help his readers in
the performance of prayer, he says, '• It will not be difficult
to him tiiat shall attempt it after this manner to pray in jjri-
vate without a form. And it is not easy to express what a
vast diflerence a man may find in respect of inward com-
fort and satisfaction, between those private prayers that are
thus conceived from the aftections, and those prescribed
forms which we say by rote, or read out of books."

Indeed, an ability and readiness to express our thoughts
to God, in all the various parts of prayer, in the manner
most fit to profit our own souls, and the souls of those who
join us is not only a valuable gift, but a delightful privi-
lege which every Christian should seek to gain.

It has been found useful in private prayer, to consider pre
viously the things which you have to mention, and to put
them down under the different parts of prayer. Thus, have
you sinned by vain and triffing conversation in company 1
place that under Confession. Do you fear a particular
temptation 1 place the desire for strength to resist it, under
Petition. This previous arrangement has been found to keep

A TREATISE ON PRAYER. 5^

the mind more fixed on its work, and it also g-ives you the
advantage of reflecting afterwards on the subjects of your
prayer.

It may be observed, that the Scriptures supply us with
liiany beautiful models of prayer.* Some have found it use-
ful to take a Psalm or chapter for a form of prayer; such
as tiie 108(1 Psalm for praise, the 51st Psalm for confession,
the yth of Daniel for intercession, the 12th of Romans for
petition. And again, others have found it edifying and prof-
itable daily to repeat the Te Deum. God blesses us in va-
rious ways when we endeavor, in simplicity and sincerity,
to seek and enjoy his presence, and obtain his favor.

As prayer is a duty of such immense importance, and of
sucli continual recurrence, we shall dwell more fully on the
subject matter of our prayers under the following Section :

Sect. V. — On the various parts of Prayer.

It will appear, from what has been said already, that no
form of prayer can, perliaps, adequately express all our pri-
vate, personal, and particular wants. It will, therefore, be
useful to have our minds so furnished with information on
the various parts of prayer, that we may, orderly, and with
propriety and readiness, express every want before God.

The parts which are essential in our prayers, may be
comprehended under the four heads of Confession, Petition,
Intercession, and Thanksgiving. It will be useful to have
these four particulars in your mind, and to bring them more
or less into every prayer. Perhaps this four-fold division
may have been deduced from the passage, (1 Tim. ii. 1,)
where the Apostle says, "I exhort, therefore, that first of
all, supplications, prayers, intercessions, and giving of thanks
be made." Our sins, our wants, the wants of others, and
the merciesof God, are the great subjects for every prayer.

Bishop Wilkins has given a view of the whole subject
in the following Analysis of Prayer :

CONFESSION.

Acknowledgment of sins by
Enumeration.

Original, in our inward man.
in our outward man.
Actual, both against Law and Gospel.
National and personal.

* See Hosea xiv. 1, 2, d;c

58 A TREATISE ON PRAYER.

Omission and commission.
Thought, word, and deed
Aggravation of them in general, by multitude and greatness,
in special, the kinds of sin.
in particular, the circumstances.
Punishments of them external, in our bodies, friends,
estates, and names,
internal, in respect of blessings,

natural and spiritual,
eternal, of loss and pain.

PETITION.
Supplication for ourselves.

Deprecation against the evil of sin.

in respect of its guilt for pardon, and for
the evidence of pardon,
of its power,
against the evil of temptation by our corrupt nature,

the Devil, and the world,
against the evil of punishment.
Comprecation.

For spiritual good in the sanctification of our nature, both
inward and outward man.
in the obedience of our lives, b}?^ the per-
formance, continuance, and increase in
the duties both of the Law and the Gos-
pel.
For temporal good, in the provision for us, and protection
of us.
Intercession for others.

In general — The Catholic Church.

In special — Ordinary for the nations uncalled, as Infidels, Jews,

&c.
the nations called — our own nation, allies.
Occasional, in times of War, Famine, Pestilence, &c.
In particular — Ordinary for all relations, public or political,
private or economical,
friendship, or enmity,
neighborhood.
Occasiona., for the afflicted in mind, body, or estate.

THANKSGIVING.

Mercies to be enumerated.

Ordinary, Temporal, Private, as being, nature, birth, education,
preservation, souls, bodies, friends, names,
estates, &c.
Public, as fruitful, healthful, and peaceable
seasons.
Spiritual, election, redemption, vocation, justifi-
cation, sanctification, both as to its parts and
means, hope of glory.
Occasional, for soma particular preservation, recov-

A TREATISE ON PRAYER. 59

ery, or deliverance of ourselves, or others, in soul,
or body.
Mercies to be amplified

Generally by their multitude.

greatness in respect of the giver, and as to
the receiver,
their continuance,
particularly by their circumstances, degrees, contraries.

Intermingled with all our prayers should be the most
profound, and unfeigned adoration of that great God whom
we worship. Of every prayer we should aim to be enabled
to say with Nebuchadnezzar, " I blessed the most High,
and I praised and honored him that liveth for ever, whose
dominion is an everlasting dominion, and his kingdom is
from generation to generation."*

The order in which you bring forward the various parts
of prayer, is of little importance, and may depend on the
present state of your mind. Are you burdened by sin?
begin by confessing your sins. Are you rejoicing in God's
goodness 1 pour out your heart first in grateful thanksgiv-
ings, and then confess your unworthmess of every good.
" Is any afflicted ] let him pray. Is any merry ] let him
sing psalms ff

We will now enlarge upon each of the preceding parts
of prayer.

I. CONFESSION.

Under this head, express your present feelings respect-
ing your sinfulness and guilt. In private prayer you should
be minute, and full in confessing sins, and the circum-
stances attending them. The more particular you are in
enumerating those sins of which conscience accuses you,
the more you dwell on the aggravations of your offences,
and condenm, and abase yourself before God, the more He
will lift you up.

Acknowledge then His spotless holiness. His almighty
power, His perfect justice, and that you cannot approach
with comfort or confidence, but through the advocate of
sinners, Jesus Christ the righteous : and with the feeling ot
the publican, cry only for mercy.

Do you feel your continual proneness and propensity to
sin 7 Confess your original corruption. — You are a

* Dan. iv. 34. t James v. 13.

60 A TREATISE ON PRAYER.

" transgressor from the womb ;"=•'' " shapen in iniqiiirj' find
ccnceived in sin ;"t " by nature dead in trespasses and sins,
and the cliild of wrath."J Mark also the progress of sin,
the sins of childhood and of riper years. You may jioin
Jeremiah in saying-, "We have sinned ag-ainst the J.ord
our God, we and our fathers even unto this day."^ Ob-
serve how this corruption has defiled your under^itanduifir,
so that you may have often to apply the description, not
liking " to retain God in their knowledge,"|! to yourself
Even your conscience will, at all times, appear to be " past
feeling-, being seared as with a hot iron."T[ Your ({^ac-
tions have been fixed on evil things, (Matt. xv. 19,) and
you can say from experience, " the heart is deceitful above
all tilings and desperately wicked."** The will has be-
come a servant to sin, (2 Pet. ii. 19,) " brought in bondage"
unto corruption. The memory has been forgetful of what
is good, and retentive only of evil. (Heb. ii. 1.)

The powers of the soul have thus been corrupted in the
fall ; nor have the members of the body been less estranged
from God. The eye is " full of adultery, pride, and envy."f-(
The ear " uncircumcised,"|]: often open to slander, malig-
nity, and sin ; and often shut against divine truth. The
tongue is " a world of iniquity, defiling the whole body."^J
The mouth " full of cursing and bitterness." The feet
" swift in the ways of sin."|[|l In short, all the members
of the body have been yielded up as '• instruments of un-
righteousness unto sin."'!i1[ Those who know their own
hearts, will be ready to acknowledge, that the seeds of the
worst and most aggravated wickedness which have been
practised by other men, lie hid therein, (Matt. xv. 19,) and
are only restrained from bursting forth by God's grace.
The pious Martyr Bradford, when he saw a poor criminal
led to execution, exclaimed, " there, but for the grace of
God, goes John Bradford." He knew that the same evil
principles were in his own heart which liad brought tlie
criminal to that shameful end.

But should you, from ignorance of your own heart, be
ready to think well of yourself, consider your actual trans-

* Isa. xlviii. 8. t Ps. Ii. 5. J Eph. ii. 5.

$ Jer. iii. 25. 1| Rom. i. 28. IT 1 Tim. iv. 2.

♦* Jer. xvii. 9. tt 2 Pet. ii. 14. tt Acts vii. 51.

$$ James iii. 6. |||| Rom. iii. 15. ^^ Rom. vi. 13.

A TREATISE ON PRAYER. 61

gressions. Go through the ten commandments. See, in
the first, how often you have loved the creature more than
tJie Creator, and been among those who are " lovers of
pleasure more than lovers of God." See, in the second,
how often you have disregarded, or slightly performed his
holy worship. In the third, observe your profanation of
liis holy name by an irreverent and careless use of it ; and
of his holy character by unholy words, or an unholy life.
In the fourth, notice all your sins relating to the sabbath.
In the fifth, your sins respecting your relatives, as parents,
brothers, sisters, and others. In the sixth, your evil
thoughts of others, remembering, " he that hateth his
brother is a murderer." In the seventh, your licentious
imaginations — " whosoever looketh on a woman to lust
after her, hath committed adultery with her already in his
heart." By the eighth, you may bring to your recollec-
tion your partiality or hypocrisy in your dealings and trans-
actions ; by the ninth, your duplicity and want of truth ;
and, by the tenth, your covctousness and love of worldly
things.

And in order to discover more of the full extent of youlf
sinfulness, remember, that you are accountable to God, not
only for sins committed, but, for duties omitted ; and that
your sins in thought, as well as those in word and action,
expose you to the displeasure of God ;* " the thoughts of
the wicked are an abomination to the Lord."

These are sms more especially against the law of God.
But in sins relating to the Gospel, you will see more of
the exceeding sinfulness of sin, and thence have a more
abundant cause of penitent confession. Sin, when you
have heard and received the Gospel, becomes peculiarly
hateful, as it is sin against love itself Hence, unbelief,
impenitence, and self-righteousness, are so burdensome to
the mind of the believer,- and so much humble him before
his God.

Any unbelief in, or doubt about the love and grace of
God, after such displays of that love as the Bible discovers,
confirmed in so many ways, and by such powerful and nu-
merous witnesses, especially after those gracious deliver-
ances which we have often experienced, is no small sin.
It shows the Christian how he merits his Savior's upbraid-

♦ Prov. XV. 26.
F

62 A TREATISE ON PRAYER.

ing"s of unbelief and hardness of heart ; " O fools, and slow
of heart to believe all that the prophets have spoken."* He
will often be disposed to ask himself, " where is that simple
reliance on the blood, righteousness, intercession, and
grace of Christ, which should give the soul continual peace
and joy J" He will be humbled also by the mixture of self-
rig-hteousness which appears in all his attempts to glorify
God. He will often seem to himself, like the Jews, " who,
going about to establish their own righteousness, did not
submit themselves to the righteousness of God ;"t and this
mark of remaining pride, and self-conceit, will be confessed
and bewailed. He will be greatly affected by the hardness
and impenitence of his heart. The consideration that the
goodness of God should have led him to repentance, and
yet that he is so little affected, or moved by it, so often ap-
parently totally insensible to it, will sometimes come home
to his heart with such eflect, as to bring him to the throne
of grace in the most penitent confessions of a broken and
contrite spirit. The particularity of our confession in all
these things is of great im}X)rtance to the moving and stir-
ring up of our dull affections.

These sins will be seen to be aggravated by the con-
sideration of the majesty, mercy, and holiness of that God
against whom they have been committed, and of the ten-
dency of all sin. The Christian remembers how it has de-
based the soul of man, the fairest and most glorious image
of God on earth ; how it nailed the only Son of God on the
tree ; how it causes every sorrow here, and eternal sorrow
in the life to come.

The multitude of our sijis, will be another part of our
confession ; we shall say of them with David, " They are
more than the hairs of mine head."| " Who can tell ho\»
ofl he offendeth 3"^ or with Ezra, "Our iniquities are in-
creased over us, and our trespasses are grown up unto the
heavens."ll

There are also some particularly grievous sins, of
which conscience justly accuses us. Sins which, how
ever now they may be forgotten, caused peculiar uneasi-
ness and anxiety when they were first committed. I mean
Bins committed, more or less, against light and knowledge,

* Luke xxiv. 25. t Rom. x. 3. t Ps. xl. 12.

$ Ps. xix. 12. II Ezra ix. 6.

A TREATISE OX PRAYER. 63

against the checks of conscience, against the motions of
the Spirit of God, though we knew the love of a bleeding
Savior, and the Father of mercies. Sins committed more
or less presumptuously and wilfully, deliberately and re-
peatedly.

Feeling this, you will be ready to acknowledge the pun-
ishment due on account of your sins, and to say with Jer-
emiah, " It is of the Lord's mercies that we are not con-
sumed, because his compassion fail not."* We have
sinned in the enjoyment of every blessing ; and it is right
and meet we should confess that God would be just in
depriving us of them, or punishing us in the use of them.

The imperfection and defective character of all our
obedience, should also be plainly confessed. How slight
and transient is our repentance ! — how slow iiave we been
to be reconciled to those with whom we have been at en-
mity ! Have we yet fully made restitution to those we
may have wronged in any way, either as to their character,
their comfort, or their property ? by negligence and care-
lessness, sins have been more than half allowed : and how
often our watchfulness has become relaxed, and we have
thus fallen into temptation ! Or again, how little have our
evil tempers been subdued ! Even " all our righteousnesses
are as filthy rags." Isa. Ixiv. G.f

The true ground of a right confession of our sins, is a
just knowledge of the holy law of God, and of our hearts
and lives. Self-examination is then absolutely necessary
in order to an enlightened and feeling confession of sin.
This will keep us from their mistake who confess little sins
much, and altogether neglect greater ; who confess those
sins which they seldom commit, and neglect those into
which they fall continually and frequently.

II. PETITION.

From confessing our sins, we may easily and naturally
pass to the earnest request of those blessings which sinners
want ; and this, either by

* Lam. iii. 22.

t A pious person found a great advantage in keeping a list of those
Rins to which he had found himself specially tempted, and praying
daily and particularly for strength against them.

64 A TREATISE ON PRAYER.

A profession of shame and sorrow for so many sins ; or, of

purpose to renounce our own righteousness ; or,
A desire of grace for greater strictness in future ; or,
A brief application to ourselves of the many promises of
mercy to those that repent and believe. *

First, ask for those things which concern the averting of
evil.

The great thing which wo need is divine mercy. When
David had a peculiar strong sense of his sinfulness upon his
mind, he begins his prayer with earnest and repeated peti-
tions for mercy. " Have mercy upon me, O God, accord-
ing to thy loving kindness : according unto the multitude
of thy tender mercies, blot out my transgressions."* The
penitent publican asked only for mercy. We are to ap-
proach the throne of grace for this end, that we " may ob-
tain mercy." When the Apostle Paul sums up the benefit
which he derived from his conversion, he does it in these
words, " I obtained mercy."

Mercy, good Lord, mercy I ask,

This is the total sum ,
For mercy. Lord, is all my suit,

Lord, let thy mercy come.

If, confessing our sins, we plead guilty to all the charge
that is against us, in a spirit of humiliation and godly sor-
row, and in dependence upon the promise, " that whoso
confesseth and forsaketh his sins shall find mercy," we
need not doubt about a favorable reception. Jesus Christ
has assured us, " him that cometh unto me, I will in no
wise cast out."

Sinners need deliverance from the guilt and front the
power of sin. With respect to the guilt of sin, seeing
that believers are "justified freely by the grace of God
through the redemption of Jesus Christ," you should pray
for an interest in this justification. Urge the mercy of
God, for "with the Lord there is mercy."f Plead the
merits of Christ " who was wounded for our transgres-
sions, and bruised for oiir iniquities."| " He was made
sin for us who knew no sin, that we might be made the
righteousness of God in him."^ Urge the many and faith-
ful protnises — " If we confess our sins, he is faithful and

* Ps. li. L + Ps. cxxx. 7. t Isa. liii. 5.

$ 2 Cor. V. 21

A TREATISE OX PRAYER. 65

just to forgive us our sins."* " Only acknowledge thine
iniquity."f

You should also seek for more than mere pardon ; I mean
a knowledge of being pardoned and accepted in Christ.
This is promised, and may, and should, be obtained : ask,
tljen, with David, " Say unto my soul, I am thy salvation."
Pray that "being justified by faith," you may "have
peace with God through our Lord Jesus Christ,"J and be
" sealed with the Holy Spirit of promise, which is the
earnest of our inheritance." Nor be satisfied till you can
say, " the Spirit itself beareth witness wHth our spirit,
that we are the children of God." j Thus seek to have the
fall assurance of faith and hope. Heb. vi. 11 ; x. 22.

With respect to deliverance from the power of sin, re-
member that Jesus Christ is " exalted to be a Prince and
a Savior, to give repentance as well as remission of sins :"
no avowedly impenitent sinner is a pardoned sinner. Pray
then, that " the grace of God which bringeth salvation,
may teach you to deny ungodliness and worldly lusts, and
to live soberly, righteously, and godly in this present
world :" pray, that the Savior may purify you, unto him-
self^ that you may be found among his peculiar people,
" zealous of good works." Various pleas may be urged to
obtain this deliverance. Christ gave himself for this end ;
and he says, " herein is my Father glorified, that ye bear
much fruit."

You are surrounded with numerous iemptntions. Pray
that God would " not suffer you to be tempted above what
you are able to bear." " The heart is deceitful above all
things, and desperately wicked;" pray that it may be
freed from all guile, deceit, and hypocrisy, purified by faith
in Jesus. II You are in an ensnaring world, pray that you
may " not be conformed" to it, but be " transformed by
the renewing of your mind."ir " The devil goeth about as
a roaring lion seeking whom he may devour ;" ask then
that " the God of peace would bruise Satan under your
feet shortly."**

You have deserved various punishments, and have there-
fore reason to pray that no evil may befall you, neither any

* 1 John i. 9. t Jer. iii. 1 3. X Rom. v. 1.

$ Rom. viii. 16. H Acts xv. 9. IT Rom. xii. 2.

** Rom. xvi. 20.

F2

66 A TREATISE ON PRAYER.

plague come nigh your dwelling ;* you have reason to ash
with David, " cast me not away from thy presence, and
take not thy Holy Spirit from me."t

To these prayers for the averting of evil, add Petitions
for those good things which we need.

Spiritual blessings are the things of first and main im-
portance. The direction is to seek these things first. It
is not inaptly observed, " the petition for heavenly things is
the only key timt must open the door to our petition for
temporals." The first spiritual blessing is " a new heart
and a new spirit."| Pray, then, that "you may put on
tlie new man, which after God is created in righteousness
and true holiness."^ With what sins does your conscience
charge you ? go through all the particulars, and pray for
the opposite graces. Are you proud ] pray for humility.
Are you worldly ! for heaven ly-mindedness. Is there any
grace which you specially need ? pray for it. Is there
any sin into which you are more apt to fall"? pray to
be delivered from it. Is there any duty or trial before
you 1 ask for wisdom, grace, and strength, in that particu-
lar circumstance. Keep minutes of these things, for your
own use.

Your heart, in short, is not in a right state, till it be your
fixed purpose to devote yourself entirely to God, and you
long to have all the powers of your mind, the affections of
your soul, aud the members of your body, wholly given up
to his service. St. Paul prays for the Thessalonians, (v.
23,) " the very God of peace sanctif}'' you wholly ; and I
pray God your whole spirit, and soul, and body, be preserv-
ed blameless unto the coming of our Lord Jesus Christ."
He beseeches the Romans to " present their bodies a liv-
ing sacrifice, holy and acceptable to God." He reminds
the Corinthians, " ye are not' your own, but bought with a
price ; therefore glorify God in your body and in your spirit
which are God's." The love of God must excite and ani-
mate you to tliis. Pray, then, that " the love of God"
may be " shed abroad in your hearts by the Holy Ghost."||

Love is the fulfilling of the law, the most excellent
gift. IF Desire, then, that you may be taught of God to love

*Ps. cix. 10. tPs. li. 11. t Ezek. xxxvi. 26.

$ Eph. iv 24. II Rom. v. 5. IT 1 Cor. xiii.

A TREATISE ON^ PRAYER. 67

Others;* to "be kindly afFectioned one to another with
brotherly love, in honor preferring- one another.f

Christians who feel that the precious deposit of Christ's
glory is in a peculiar way intrusted to them, will especially
pray that they may be enabled in all things to " adorn the
doctrine of God their Savior :" that they may be " holy
in ail manner of conversation; walking worthy of the
Lord unto all pleasing ;" that they may " give all diligence,
md add to their faith, virtue]: — knowledge— temperance —
patience — godliness — brotherly kindness — and charity."^

The Christian need not confine himself to petitions for
spiritual blessings. Temporal blessings are promised, and
may be sought of God. Whatever good thing you may
want, relative to your earthly comfort ; whatever direction,
provision, or protection, you need concerning your body,
your calling, yowr name, your estate, or your friends;
whatever your desires be, "in every thing, by prayer and
supplication, with thanksgiving, make your requests known
unto God." Yet, in asking for temporal blessings, it will
ever become us not to "seek great things for ourselves :"li
and to say with our Savior, " Nevertheless, not ray will,
but thine, be done." The prayer of Agur is a suitable
prayer for us.lT " Remove from me vanity and lies ; give
me neither poverty nor riches ; feed me with food conve-
nient for me : lest I be full and deny thee, and say. Who is
the Lord ! or lest I be poor and steal, and take the name
of my God in vain,"

Do we hot deprive ourselves of many temporal comforts
by not bringing our necessities of this kmd before God ?
Many of the examples of prayer which we have in the
Scriptures, are for temporal blessings. Only remember to
ask for them in submission to the will of God, and the bet-
ter to enable you to serve him.

Relative duties should ever occupy a place in our prayers.
As ministers, that we may be faithful " stewards of the
mysteries of God,"** "by the manifestation of the truth
commending ourselves to every man's conscience in the
sight of God,"f t making " full proof of our ministry, rightly

* 1 Thess. iv. 9, t Rom. jcii. 10.

X Strength or courage, in the work of Christ, $ 2 Pet. i. 5, 7.

II Jer. xlv. 25. 1 Prov. ixx. 7, 9. ** 1 Cor. iv. 1.
ft 2 Cor. iv. 2.

68 A TREATISE ON PRAYER.

dividing- the word of truth,"* and in all thing's showing a
" pattern of good works." As hearers and people, that we
may esteem " those that may labor among us, and are over
us in the Lord, very Jiighly in love for their works' sake;"f
that we may " receive the truth in the love of it, and be
saved,"

As husbands, that you may " love your wives, even as
Christ also loved the Church ;"| giving " honor unto them
as the weaker vessel, and as being heirs together of the
grace of life."^

As wives, that you may " submit yourselves to your own
husbands, as unto the Lord,"|| ** having the ornament of a
meek and quiet spirit."ir

As parents, to " bring up your children in the nurture
and admonition of the Lord,"** teaching the word of God
diligently unto them ;tt " chastening thy son while there
is hope."||

As children, to "honor your father and mother,"§5
obeying your "parents well in all things."||l|

As masters, giving unto your " servants that which is
just and equal, knowing that ye also have a master in
heaven."1I1T

As servants, that we may be " obedient to them that arc
our masters according to the flesh, in singleness of heart,
as unto Christ ; not with eye-service as men-pleasers, but
as the servants of Christ, doing the will of God from the
heart."***

As magistrates, remembering, " He that ruleth over men
must be just, ruling in the fear of God."f ff

As subjects, praying " for kings, and for all that are in
authority," that we " may lead a quiet and peaceable life in
all godliness and honesty,"!]:^ " rendering to all their dues,
tribute to whom tribute is due,"§§5 "being subject to
principalities and powers, obeying magistrates, and being
ready to every good work."||l|||

This may be considered as comprehending the general

* 2 Tim. ii. 15 1 1 Thess. v. 12, 13. t Eph. v. 25.

§ 1 Pet. iii. 7. |1 Eph. v. 22. IT 1 Pet. iii. 1, 4.

** Eph. vi. 4. n Deut. vi. 7. |J Prov. xix. 18.

$$ Exod. XX. 12. !li| Col. iii. 20. ITir Col. iv. 1.

*** Eph. vi. 5, 6. ttt 2 Sam. xxiii. 3. ttt I Tim. ii. 1, 2.

m Rom. xiii. 7. IHllI Tiius, iii. 1

A TREATISE ON^ PRAYER. 69

course of Petition in private, morning- and evening". There
are, however, occasional and special seasons when we need
the help of God, and should obtain it by more than ordinary-
diligence in prayer.

Have you by any sermon you have heard, or in any other
way, been led to feel that you are yet unconverted ? give
a stated time to pray for conversion. Have you backslidden
from God ? give more time than ordinary to ask of God to
heal and restore you : " remember from vvhence thou art
fallen; repent, and do the first works." Are all your
Christian graces drooping, languishing, and ready to die }
seek, in a special season of prayer, that gi*ace of God,
which can alone quicken and restore them to primitive
vigor and beauty. Are you about to receive the Lord's
supper! prepare for it by retirement, meditation, self-
examination, and much prayer. Are you in any respect
changing your circumstances or situation, or about to un-
dertake any important work] here is a call on you to seek
wisdom of God. Remember the example which our Lord
iias left us. Before he chose his twelve Apostles, "he
went out into a mountain to pray, and continued all night
m prayer to God."* Should you be in great distress either
of body or mind, imitate also his example : retire from the
world as he did to the garden of Gethsemane, to pour out
the heart in secret prayer. Express your wants to God in
the same simple manner that Jacob did in his distress.f

In short, new and peculiar circumstances require us, if
we would escape temptation, danger, and sin, to be then
more instant in seeking aid of God. And we may appeal
to the experience of Christians, that when they have done
so, all has gone on well ; difficulties have been removed, or
they have been carried comfortably through them ; the
grace of God has been magnified in their weakness.

Our petitions should be enforced by such arguments as
we can use. Of this part of prayer, called pleading, we
nave perpetual examples in the word of God. The conclu-
sion of the Lord's prayer, exemplifies its importance, and
shows that the most powerful pleas we can urge, are to be
drawn from the attributes and perfections of God. Humble,
holy, and earnest pleading with our God, tends to make the
desire more fervent, and to strengthen our faith. Observe

* Luite vL 12. t Gen- xsxii 9, 12.

70 A TREATISE ON PRAYER.

how Moses pleads,* liow Joshua entreats,t how Jehoshaphat
lays the whole case before God.|

But let not our prayers be selfish, or confined to our own
wants ; Christians are " fellow members of one body," all
the members of which should ever care for each other.
Christians are the " salt of the earth," and should by their
intercessions procure its safety and happiness. We pro-
ceed, then, to consider another part of our prayers.

III. INTERCESSION.

T7ie Church of Christ, in g-eneral, throughout the world,
should have the first place in our intercessions. We should
" pray for the peace of Jerusalem,"^ that " grace" may " be
with all them that love the Lord Jesus in sincerity ,"11 that
all that believe in him may " stand fast in one spirit, with
one mind striving together for the faith of the Gospel."ir

We should also especially pray for the blessing of God
on that particular branch of the Church of Christ to which
we individually belong. As members of the Church of
England, let us ask " that it may please God to illuminate
all Bishops, Priests, and Deacons, with true knowledge and
understanding of his word, and that both by their preach-
ing and living they may set it forth and show it accord-
ingly." The ministers under whom you are instructed have
a particular claim to your prayers, that they may be " able
ministers of the New Testament." Dr. Owen remarks or
this subject, " The prayers of the meanest saints may be
useful to the greatest apostle, both with respect to their
persons and the discharge of their office." Hence it was
usual with the apostle to desire the prayers of tlie churches
to whom he wrote.** For in mutual prayer for each other
consists one principal part of the communion of saints,
wherein they are helpfiil to one another in all times, places,
and conditions. It is the especial duty of the church to
pray for them who are eminently useful in the work of the
ministry.

The increase of faithful ministers generally should be /

* Exod. xxxii. 11, 13. t Josh. vii. 8, 9.

t 2 Chron. xx. 6. 12. $ Ps. cxxii. 6.

II Eph. vi. 24. T Phil. i. 27.

** Heb. xiii. 18; 2 Cor. i. 11 ; Ephes. vi. 19; Col.iv. 3; 2 Thesa
lii. 1.

A TREATISE ON" PRAYER. 71

constantly insisted on ; " pray ye the Lord of the harvest,
that lie would send forth laborers into his vineyard," that he
would give the word, and great may be the company of
preachers,*

The enlargement of the Church of Christ should be
another topic to be much broug-ht forward. We should
pray for the conversion of the Jews, that at length the veil
may be removed from their eyes, and they may behold the
g-lory of God in the face of Jesus Christ, and " look unto"
him " whom they have pierced, and mourn,"

The Gentiles require our prayers. " Ask of me, and I
will give thee the heathen for thine inheritance, and the ut-
termost parts of the earth for thy possession," is the prom-
ise made to Christ, and in him to the church. While we
pray, then, that all Israel may be saved, we should also
pray that God would bring in " the fullness of the Gentiles,
that the earth may be filled with the knowledge of the
glory of the Lord, as the waters cover the sea."

The nation to which we belong, should have our prayers ;
that we may be a people " fearing God and working right-
eousness." We are taught to pray "for kings, and all in
authority."! We should ask, also, that God would " in-
struct our magistrates, and teach our senators wisdom ;"|
that "judgment may run dov/n as waters, and righteous-
ness as a mighty stream ;"§ that there may be peace on
earth" and "good will towards men." Our national sin.s,
our national wants, and our national mercies, will furnish
the best, the only true patriot, the Christian, with abundant
matter for prayer.

The dear and interesting family circle of parents, bro-
thers, sisters, wife, children, servants, Christian friends,
("brethren and kinsmen according to the flesh,"!!) and your
neighbors, and connexions, will daily be gathered and as-
sembled before the throne of grace, will be included in the
comprehensive and efifectionate embrace of Christian pray-
er. " Though there be no reason," says JMr. Fuller, " why
God should save our children, relations, or friends, before
others, yet there is a reason why we should seek their sal-
vation, because they are particularly put under our care,
or stand in connexion with us." David's prayer for his

* Ps. Ixviii. 11, 1 1 Tim. ii. 2. t Ps, cv. 22.

$ Amos, V, 24 U Rom. ix. 3

72 A TREATISE ON PRATER.

house is suitable for heads of familiel? : " therefore now let
it please thee to bless the house of thy servant, that it may
continue for ever before thee ; for thou, O Lord, hast spoken
it ; and with thy blessing let the house of thy servant be
blessed for ever."

The expansive benevolence of true intercession will also
lead you to remember your enemies, blessing thera that
curse and revile you, and domg- the best good to those that
hate you most. The duty of praying for any with whom
we may unfortunately, from whatever cause, be at enmity,
is very important. It prepares us to receive ill treatment
in a right spirit ; to be very slow to suspect others of de-
signing an injury ; and, when their design is evident, it
dispones us to return good for eviL O, if every Christian
did but pray for others, instead of returning evil for evil,
and coldness, suspicion, and jealousy, for fancied injuries,
what a change it would produce in the state of the world 1

The circumstances of others should be considered. Are
any afflicted in mind, body, or estate ] we should " weep
with those that weep," and pray that the chastening, how-
ever grievous now, may " yield the peaceable fruits of
righteousness to them that are exercised thereby ;"* that
they may find God '• a present help in time of trouble ;"i
and that their affliction may work out for them " a far more
exceeding and eternal weight of glory."

Some may be " dead in trespasses and sins ;" others just
beginning to know the truth ; others " weak in the faith ;"
others backsliding ; and some happy few " strong in the
Lord." You will find a blessing to your own soul, in spread-
ing their several cases and circumstances before God in
prayer and praise.

You may not be able every day to dwell on all these
things, however desirable it may be not wholly to omit
them. The example of an eminent servant of Christ, (the
Rev. Mr. Romaine,) may here be recommended. " He
devoted two hours every Friday to particular intercession
with God for his friends. He had their names written
down on paper, and used to walk about his room, mention-
ing them one by one, and specifying their wants as far as
he knew them, with earnest supplication."

The duty of praying for friends is so important, that it

*Heb.xu. 11 tPs.xlvLl

A TREATISE ON PRAYER. 73

ealls for particular notice ; especially when we consider,
now little in general we lay to heart the state of our un-
converted relatives and friends, and their tremendous ex-
posure to the divine wrath. Let us remember how keen
will be the anguish on the death of a relation for whom no
prayer nor exertion has been made ; and how it will grieve
us that many precious opportunities have been lost. While
on the other hand, by a constant practice of intercession,
we may become emboldened to perform, in a Christian
spirit, the difficult duties of solemn warning, reproof, and a
full and free declaration of their danger. Remember that
Job's prayers for his friends were to be peculiarly prevalent.
God declares, " My servant Job shall pray for you, for him
will I accept"*

The Scriptures furnish us with many affecting examples
of intercessory prayer, as Daniel for his country ;t St
Paul for the churches of Christ ; and our Lord for his
enemies, " Father, forgive them, for they know not what
they do."

Bishop Hall makes the following encouraging remarks
on intercessory prayer : " Every Christian freely lays him-
self out by prayer for the benefit of his fellow members,

* Job, xlii. 8.

A practice of Col. Gardiner's, is worthy of our remembrance.
Doddridge says, when he received a letter from any of his Chris-
tian friends which particularly affected his heart, he could not stay
till the stated return of his devotional hour, but immediately re-
tired to pray for them, and to give vent to those religious emotions
of mind, which such a correspondence raised. How invaluable
was such a friend ! Mr. Shep|pard,in his valuable " Thoughts on
Private Devotion," after stating the importance of daily though
brief intercession for those jnost near and dear, gives the follow-
ing useful hint. " With respect to other friends, it seems most
natural and expedient, that our prayers should be but occasional,
in order that they may then be the more prolonged. There are
few, even of our best friends, whom we can visit daily. How happy
would some be, if they could meet even yearly ! But if we made
it a rule of piety and kindness daily to offer up particular inter-
cession for one individual, or one household, and thus successively
for each, these secret visits of the heart would in many instances be
far more frequent than our personal intercourse can be. Amidst
the inclemency of winter, or in the chamber of sickness, we might
still make the swift excursions, and offer the best, though un-
heard salutations of Christian affection." See page 193 and 194, 2d
Edition.

t Dan. ix.

G

74 A TREATISE ON PRAYER.

Each member of Christ's church sues for all. Neither
can any one be shut out from partaking the benefit of the
prayers of all God's saints upon earth. There is a certain
spiritual traffic of piety betwixt all God's children ; wherein
they exchange prayers with each other, not regarding- num-
ber so much as weight. Am I weak in spirit and faint in
my supplications 1 I have no less share in the most fervent
prayers of the holiest suppliants, than in my own : all the
vigor that is in the most ardent hearts, supplies my defects :
while there is life in their faithful devotions, I cannot go
away unblessed."

The more religion advances in our hearts, the more time
we shall be disposed to give to intercession ; which as it is
the most disinterested and benevolent part of Christian
prayer, so it most likens us to our Divine Master. The
Christian has sometimes found the presence of God, and
enjoyed that communion with him, in this part of his devo-
tions, which he in vain sought for in confession, petition, or
praise."*

After confessing our sins, and praying for future bless-
ings for ourselves and for others, and after expressing our
confidence of obtaining our requests by our experience of
former mercies, we ought to be naturally led to acknow-
ledge those mercies and blessings which we have already
received.

IV. THANKSGIVING.

Prayer and praise have been compared to respiration.
By prayer the Christian draws in a happy life from hea-
ven ; and by praise he breathes it back again to him wli'v
gave it.

When the heart is right with God, and he opens our
" lips to show forth his praise," thanksgiving is a truly de-
lightful part of our devotion. And here what a bound-
less subject opens before us ! That " the high and lofty
One that inhabiteth eternity," should condescend to be
mindful of man, and visit him, may well excite our adoring
wonder and praise.

How numerous are our temporal bier sings ! Our crea-

♦ Prayers for the dead are plainly contrary to various statements
in God's word, and the express doctrine of tt Church of England.
See the Homily on Prayer.

A TREATISE ON PRAYER. 75

tion, our education, our daily preservation, the repose of
the night, and the strength given for the day, demand con-
tinued and persevering praise.

God has given us a soul capable of knowing, loving, and
rejoicing in him through all eternity. He has given us a
body by vi^hich we may serve and glorify him. You have,
perhaps, the free use of every member of your body, the
enjoyment of every sense, and the full possession of every
faculty of your mind ; and do not these or any of them, call
for your grateful acknowledgments ?

He gives you kind friends, and favor with them. He
furnishes you with that provision from day to day, which is
needful for you : bread to eat, clothes to cover you, a house
in which to dwell, and a fire to warm you. He makes
peace in your borders, so that no evil befalls you, and gives
you health and strength. Or if in any thing it be other-
wise, he does not afflict us for his pleasure, but " for our
profit, that we may be partakers of his holiness ;" and in
any case, you are yet " the living, the living to praise him."

What numberless temporal blessings do these things
comprehend, and how astonishing is the mercy by which
they are granted, and continued to sinful and rebellious
creatures ! " O that men would therefore praise the Lord
for his goodness, and for his wonderful works to the chil-
dren of men !"*

Yet how small are these when compared with spiritual
blessings! "Blessed be the God and Father of our Lord
Jesus Christ, v/ho hath blessed us with all spiritual blessings
in heavenly things in Christ. He is the channel, through
which the rich stream of mercy flows unto us ; and, how
needful, how invaluable, are those blessings which he pro-
cures and bestows !

" We have redemption through his blood, the forgiveness
of sins, according to the riches of his grace." Hereby the
almighty, holy, and righteous God, who has declared that
he " will not acquit the guilty," is yet "just and faithful to
forgive us our sins." And shall we not praise Him who
sent his Son to die for man '? and Him, who " came into the
world to save sinners ]" In Christ, God is our portion, and
all his perfections are engaged to supply our wants, and
make us happy.

* Ps. cvii. 8.

76 A TREATISE ON PRAYER.

Mark the first beginnings and the progress of this happy
state. — " God hath chosen us in him before the foundation
of the world, that we should be holy and without blame
before him in love ;"* and " in the fullness of time he sent
forth his Son," and we were redeemed by his precious
blood, " who gave himself a ransom for all."

Then, through his mercy, we were " called with an holy
calling, not according to our works, but according to his
own purpose and grace :" and, " turned from darkness to
light, and from the power of Satan unto God, we have
been justified freely by his grace, that we might be made
heirs according to the hope of eternal life."

Again, as one of his people, you have been sanctified by
the Holy Spirit ; " made meet for the inheritance of the
saints in light." For this end God has given you his word,
his ministers, his sacraments, and intercourse with his peo-
ple ; all the means of grace, and his Spirit to make those
means efficient. Is it nothing that you were born and live
in a Christian land, " the land of Goshen," the land of spirit-
vial, as well as earthly freedom, peace, and joy ] What
mercies are included in these things !

You have also in Christ, " the hope of glory ;" the lively,
the assured hope of future glory: of an "inheritance incor-
ruptible, undefiled, and that fadeth not away, reserved in
heaven for you." Well may we say with David, "His
mercy endureth for ever !"

And, if you cannot feel that you enjoy any of these
spiritual mercies, you may yet be thankful for the forbear-
ance and long-suffering of God : " it is of the Lord's mer-
cies that we are not consumed, because his compassions
fail not."

These are general mercies common to all Christians, but
each one has received special and peculiar mercies, an-
swers to prayers, deliverances from danger, trouble, or dis-
tress, protection in journeyings; strength and grace for
particular occasions : these things call for thanksgiving.

And with these mercies to ourselves. Christian benevo-
lence and sympathy will teach us also to " rejoice with
them that do rejoice," and to praise God for his mercies to
his church and mankind in general : for that bright day of
mercy in which we live, and for all the blessed signs of

* Eph. i. 4.

A TREATISE OX PRAYER. 77

the times concerning the extension of the Redeemer's
kinfifdom among the Heathen.

Thus shall we be disposed, in reviewing God's mercies,
to say, " Many, O Lord, my God, are thy wonderful works
which thou hast done, and thy thoughts which are to us-
ward : they cannot be reckoned up in order to thee. If I
would declare and speak of them, they are more than can
oe numbered."* "Blessed be the Lord God, the God of
Israel, who only doth wondrous thmgs, and blessed be his
glorious name for ever, and let the whole earth be filled
with his glory."

Yet we must say with the son of Sirach, of this duty of
praising our God — " We may speak much, and yet come
short; wherefore, in sum. He is all. — When ye glorify
God, exalt him as much as you can, for even yet will he
far exceed : and when ye exalt him, put forth all your
strength, and be not weary: for ye can never go far enough.
— Who can magnify Him as he is 1"

How much do we neglect, or how coldly do we practise
the duty of thanksgiving ! In reading the 107th Psalm we
may observe how readily in trouble all cry to God, without
exhortation ; but when delivered from their trouble, they
need to be earnestly invited to thankfulness. Yet it is
often enjoined ; we are called to it by the daily providence
of God ; in nothing do we enjoy God more fully and prop-
erly ; the discharge of it prepares for greater mercies, the
neglect of it brings just rebukes; and it is an excellent
preparation for heaven, w^here the songs of joyful praise
are ever ascending to the Father of mercies.

Let us then say with David, " While I live will I praise
the Lord, I will sing praises unto my God while I have my
being."

I '11 praise my Maker with my breath ;
And when my voice is lost in death,

Praise shall employ my noblest powers
My days of praise shall ne'er be past,
While life, and thought, and being last,

Or immortality endures.

We should keep a list of the more remarkable mercies
which we have received from our earliest years, and fre^
quently review it. If a person be dwelling perpetually on:

♦Ps. xl.5; cxxxix. 17, la
G2

78 A TREATISE ON PRAYER.

his wants, he cannot be thankful ; but a catalog-ue of the
blessings which God has bestowed upon him, often reviewed,
would sweeten the spirit, and tend to fill him with grati-
tude and love.

Thanksgiving, as well as every other part of prayer,
must be offered up in the name of Christ, acknowledging
that all our blessings flow through him,* and expecting the
acceptance of our praise only on the ground of his media-
tion.t

It will not be possible or advisable to dwell on, or enume-
rate all the particulars that have been mentioned in every
prayer which we make. Yet the leading subjects, and the
amplifying of those parts with which your hearts are most
affected, will form the substance of your prayers, in " letting
your requests be made known unto God, by prayer and
supplication, with thanksgiving."

There is a happy connexion between all the parts of
prayer ; and the full discharge of one leads on to another.
It may be thus illustrated. By an ingenious contrivance
near some of the collieries, and in other places, where the
ground allows of it, the full and empty carriages or vessels
being connected together, those which have been emptied,
are from time to time raised up an ascent, by the descend-
ing of those that have been filled. In this way let the de-
scent of God's mercies, and the gifts bestowed on us out of
his fullness, in answer to former prayer, raise your empty
vessels to receive again and again, from his inexhaustible
treasury, all that you need. Say, with David, " Because he
hath inclined his ear unto me, therefore will I call upon
him as long as I live."

It may be advantageous not always to confine yourselves
to the same parts of worship, or the same order. Watts enu
merates the following eight parts of prayer : Invocation,
Adoration, Confession, Petition, Pleading, Self-dedication
Thanksgiving, and Blessing.

We may occasionally be assisted in our devotion by thes
more extended and enlarged parts and divisions ; only take
heed, lest in the use of them, our prayers should become
too artificial, and be merely the work of the head instead
of the feeling of the heart. Yet Watts justly observes,

* Eph. i. 3. t Col. iii. 17.

A TREATISE ON PRAYER. 79

that if young Christians did not give themselves up to a
loose habit of speaking what is uppermost, but attempted
to learn the holy skill of prayer, by a recollection of its
several parts, and disposing their thoughts into a suitable
method, they would be more successful in attaining this
great gift.

These parts of prayer will be more plain by the follow-
ing example of each part from the Scriptures.

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 Jeho-
vah, the Most High — Holy, holy, holy Lord God Almighty,
which was, and is, and is to come."

CONFESSION.

" I acknowledge my transgression, and my sin is ever
before me. Against thee, thee only, have I sinned, and
done this evil ui thy sight."

PETITION.

" Hide thy face from my sins, and blot out all my iniqui-
ties. 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 have sworn, and I will perform it, that I
will keep thy righteous judgments." -

THANKSGIVING.

" My mouth shall praise thee with joyful lips.
" O my soul, and all that is within me, bless his holy
name, who forgiveth all thy sins, who healeth all thy dis-

80 A TREAIISE ON PRAYER.

eases, who redeemeth thy life from destruction, and crown-
eth thee with lovinor kindness and tender mercies."

" Blessed be his glorious name for ever.

" Now unto the King eternal, immortal, invisible, the
only wise God, be honor and glory, for ever and ever.
Amen."

O that every reader might be inclined, and by the Spirit
of God enabled, to enter on a full and enlarged practice of
private prayer ! A continual spirit of devotion is the high-
est 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 God and bene-
fits man. Hence, love, joy, peace, long-suffering, gentle-
ness, goodness, meekness, faith, and temperance, all godli-
ness, and all true excellence. Believe me, it will be worth
many sacrifices and struggles to gain the spirit of prayer,
guarding against trusting in your own strength and self-
righteousness, and remembering, in prayer we put off our
own righteousness and pride, our wisdom and riches, and
confess our sinfulness and poverty.* We shall then find
constant prayer bring in the richest return of all our labors
and employments.

While this account of the various parts of prayer haa
been given, it is readily admitted that the purest private
prayer is above form and method. It is the expression of
a full heart, pouring out the inmost desires of the soul be-
fore God, in the most natural and obvious words.

It was a saying of the Martyr Bradford, " that he would
never leave a duty, till he had brought his heart into the
frame of the duty ; he would not leave confession of sin,
till his heart was broken for sin ; he would not leave pe-
titioning for grace, till his heart was quickened and enli-
vened in a hopeful expectation of more grace ; he would
not leave the rendering of thanks, till his heart was en-
larged with the sense of the mercies which he enjoyed,
and quickened in the return of praise."

* " Prayer is a sweet travelling and trafficking of the soul betwixt
emptiness and fullness, betwixt wai;t and all-sufficiency, and betwixt
our inability to help ourselves and his ability to help us." — A. Gray,
on Prayer.

A TREATISE ON PRAYER. 81

And surely every part ot our duty, as it is brought before
us in the word of God, shows us both our guilt and our
weakness. But still the perfection of that rule must be
declared. It is calculated to stimulate us to higher efforts,
and to humble us in lower prostration of soul, under a sense
of our so frequently coming short of the mark set before us.

Sect. IV. — Brief Observations on the Lord's Prayer.

The Prayer which our Lord gave to his disciples is not
only a perfect form of prayer, but also an admirable pat-
tern and guide. It is in one place introduced to our no-
tice, thus, " When ye pray, say,"* and in another, " After
this manner pray ye."f It is so full and comprehensive,
that we generally find, after our longest prayers, that there
is something asked for in the Lord's prayer, which we had
not before requested.

Its method is simple and clear. It consists of three
parts :
g I, An Introduction^ expressmg the goodness and great-
ness of Him to whom we speak.

*' Our Father, which art in heaven."

n. Six Petitions, three of which have a more imme-
diate 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.

1. " 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.

III. A Conclusion, not only acknowledging the perfec-
tions of God, but most powerfully pleading them as a reason
why our prayers should be heard.

* Luke xi. 2. t Matt. vi. 9.

82 A TREATISE ON PRAYER.

" For thine is the kingdom, and the power, and the
glory, for ever and ever. Amen."

Every part of prayer is comprehended in this pattern.

Confession is plainly implied in every request, for the
requests suppose either our weakness or our sinfulness in
the particulars desired.

FetUion forms the main substance of this prayer.

Intercession is also involved in the whole ; in the three
first petitions more directly, and in the remaining petitions
by their being in the plural number — give us, — forgive us,
— lead us, &c.

Thanksgiving is expressed in the conclusion, and there
is in the petitions an implied acknowledgment of all the
great perfections of God.

This prayer is too generally used as a vain repetition.
It is worthy of remark, that at the very time our Lord gave
it, he expressly warned his disciples against vain repetitions.*

Many things may be learned respecting prayer, from
this pattern. ^

1. The filial confidence and reverence with which we

ought to approach God.

2. The expediency of method and order in our prayers.

3. The necessity of seeking first the kingdom of God

and his righteousness.

4. The lawfulness of then asking for temporal blessings.

5. The importance of the temper in which we pray : an

unforgiving temper obtains not God's forgiveness.

6. The duty of praying much for others.

7. The excellence of simplicity of expression.

8. The powerful pleas with which we may urge our pe-

titions.
In this prayer we are not taught to ask in the name of
Christ ; and the reason may be, that when it was given,
Christ's atonement had not actually taken place, nor his
mtercession as a risen Savior begun. Therefore our Lord
says, " hitherto ye have asked nothing in my name — at
that day ye shall ask in my name."f

Sect. VII. — On answers to Prayer.

Our too general neglect of looking for answers to what
we ask, shows how little we are in earnest in our peti-

* Matt, vi 7. t John xvi. 2a

A TREATISE ON PRAYER. 83

tions. " 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 labor?

Every prayer of the Christian, made in faith according
to the will of God, for that which God hath promised, of-
fered up in the name of Jesus Christ, and under the influ-
ence of his Spirit, whether for temporal or for spiritual
blessings, is, or will be, fully answered. God always an*
Bwers the general design and intention of his people's
prayers, in doing that which, all things considered, is most
for his own glory, and their spiritual and eternal welfare.
As we never find that Jesus Christ rejected a single sup-
plicant who came to him for mercy ; so we believe that no
prayer made in his name will be in vain. " The answer
of prayer may be approaching, though we discern not its
coming. The seed in winter that lies under ground, is
taking root in order to a spring and harvest, though it ap-
pear not above ground, but seems dead and lost."

The time, or the mode of granting the request may vary
indeed from our wishes ; but yet the prayer made as above
stated is heard, the desire so put up is fulfilled.

Bishop Taylor observes, "As for those irregular dona-
tions of good things which wicked persons ask for, and
have, they are either no mercies, but instruments of curs-
ing and crime ; or else they are designs of grace, intended
to convince them of their unworthiness, and so, if they be-
come not instruments of their conversion, they are aggra-
vations of their ruin."

In asking for spiritual blessings, for repentance, faith,
humility, holiness, love, &.c. we are sure of having the par-
ticular request, for this is the will of God, even your sanc-
tification. Yet in these things the way of granting the re-
quest may, at first sight, seem like a denial.

Remarkable, sometimes, are the ways in which prayers,
for spiritual blessings are answered. We pray for an in-
crease of faith, patience, resignation, or other Christian
graces : and our trials, instead of being removed, seem

84 A TREATISE ON PRAYER.

greatly aggravated. The clouds grow darker and darker.
But the secret supports of the Holy Spirit being afforded,
we do not sink under our burden. And in the midst of all
these trials, the very things which we asked are given.
There is no exercise for faith when all is smooth ; no room
for patience and resignation when there is no suffering ;
the very graces which we sought, need difficulties, sor-
rows, and trials, in order to be manifested, exercised, and
granted. Often the very sentence of death is put upon all
our hopes, before they are realized. The extremity of suf
fering is the point of our deliverance. Let the tried Chris
tian, then, attend to Cowper's exhortation :

Ye fearful saints, fresh courage take !

The clouds ye so much dread
Are big with mercy, and shall break

In blessings on your head.

It is the main desire of every Christian, in a proper state
of mind, that the will of God be done ; and when he asks
for temporal blessings, he does it with full purpose of heart,
not to have his own wishes accomplished, farther than as
they concur with the will of God, which will, he is assured,
ever designs his supreme happiness. " Delight thyself in
the Lord, and he will give thee the desire of thy heart." If
you are really delighting in the Lord, the desire of your
lieart will be mainly for spiritual things ; and for temporal
things it will be with the reservation, " thy will be done."
This petition whether expressed, or only understood, may
often be a prayer that your previous requests for temporal
good may not be granted, and thus there may be an opposi-
tion in your requests. We lose not by the denial of meaner
petitions, when God sets them aside to give greater bless-
ings. This appears to be the meaning of the following pas-
sages. " He that searcheth the hearts, knoweth what is the
mind of the Spirit, because he maketh intercession for the
saints, according to the will of God."* And again, "this is
the confidence that we have in him, that if we ask any
thing according to his will, he heareth us. And if we
know that he hear us, whatsoever we ask, we know that
we have the petitions that we desired of him."t No
Christian wishes for the answer which the carnal Israelites

* Rom. viii. 27. 1 1 John, v. 14, 15.

A TREATISE ON PRAYER. 85

received. " He gave them their request, but sent leanness
into their soul."* If then the Christian be denied the par-
ticular request, his real prayers may receive an express an-
swer in his own sanctification, and in the accomplishing of
God's holy w^ill ; just as a sick man's real desire is accom-
plished, if he be ultimately made well, even though the
medicine or the mode of cure expose him to the things
which he dislikes.

But perhaps you ask, How may I know whether my pray-
ers have been answered or not] Sometimes the case is so
obvious that it cannot be mistaken — Jehoshaphat prays, and
he is delivered from his enemies ; Ezekiah prays, and he is
delivered from sickness ; Jonah prays, and he is delivered
from the belly of the whale ; the Church prays, and Peter
is delivered from Herod. The following, among many
others, are examples of answers to particular requests. f

At other times prayers are answered, rather in the in-
crease of grace to bear the afflictions, than in its removal,
as in the case of Paul's thorn in the flesh. " There are,"
says Gee, in his Treatise on the Answer of Prayer, " four
ways of God's answering prayers. By giving the things
prayed for presently,]: or by suspending the answer for a
time, and giving it afterwards ;5 or by withholdmg that
mercy which you ask from you, and giving you a much bet-
ter mercy in the room of it;l| or lastly, by giving you pa-
tience to bear the loss or want of it."ir

Many examples, in modern tunes, might be given of an-
swers to prayer, so plain that they cannot be mistaken. In-
deed, where is there a Christian who cannot, from his own
history, bring instances of this I The prayers of the Martyr
Latimer, and their answer, are very observable. There
were three principal matters for which he prayed ; 1st.
That God would give him grace to stand to his doctrine un-
til death. 2d. That God would of his mercy restore his Gos-
pel to England once again — repeating and insisting on the
words "once again," as though he had seen God before
him, and spoken to him face to face. 3d. That God

* Ps. cvi. 15.

t Gen. XXV. 21 ; 1 Chron. v. 20 ; 2 Chron. xxxiii. 13; Ezra, viii. 23-

t Dan. ix. 23. $ Luke, xviii. 7.

II Deut. iii. 24, compared with Deut. xxxiv. 4, 5.

T 2. Cor. xii. 9

H

S6 A TREATISE OJf PRAYER.

would preserve Elizabeth ; witli many tears desiring- God
to make her a comfort to this comfortless realm of Eng-
land. All these requests were most fully and graciously
answered.*

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 correspondhig promises are secured to
you, and the greatest blessings have been granted. If we
can say with David, " In tlie day when I cried, thou an-
eweredst me, and strengthcnedst me with strength in my
soul,"t we may see the prayer answered in the strength-
ening of the soul, though the particular request be denied.

It is said 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 v.'oe.

The due vse of means must be attended to, if we wish
for answers to our prayers. There is a species of enthusi-
asm, not uncommon, and to which young or ignorant pro-
fessors of religion are exposed, that is, to expect the bless-
ing desired in prayer without any efibrt or exertion on our
parts. But in the Bible you may constantly mark how those
who earnestly 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 bro-
ther Esau, Asa sets the battle in array, as well as cries to
God "we rest on thee."| Bishop Hall says of Moses, when
Israel was about to contend with Amalek, " I do not hear
Moses say to his 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 by many or few, strong or weak ; or if strong men,
whether they fight or no ; I will pray on the hill : but he
says, ' choose us out men, and go fight.' Then only can we
hope when we have done our best ; and though means can-
not effect that which wo desire, yet God will have us use
the likeliest means on our part to effect it. Prayer, without
the use of means, is a mockery of God."

* See Fox's Life of Latimer. t Ps. czixviii. 3.

tChron. xiv. 10, 11.

A TREATISE ON PRAYER. 87

"The soul of the sluggard desireth, and hath nothing."*
Means being required, both in God's word and by the course
of his providence, neglect of them is not faith, but unbelief!
The patient who trusts his physician's skill, will carefully
follow his directions. Believing prayer does not render ex-
ertion unnecessary, but makes it effectual; giving a divine
power and blessing to that which was before a merely weak
and human effort. And the right way is neither to use un-
lawful means, nor lawful ones irregularly, nor to trust
either in them, or in our prayers ; but humbly and diligently
to go on in the path of duty, using those means which seem
right and profitable, and trusting yly in God our Savior to
bring the thing to pass, and that in his own way. His wis-
dom, power, and love, are infinite. His ways are often dark
and mysterious to weak and fallible man ; but it will ever
be found in the end, " Blessed are all they that put their
trust in him."f

But supposing after having done all, and waited long,
our prayers are still denied, what are we then to conclude 1

The denial of prayer is always in mercy to the children
of God. It was in kindness to David that his child was
taken away. He earnestly prayed for the life of one who
would have been a living monument of his shame. He
eagerly longed for the preservation of Absalom : but in
mercy that rebellious son, who might have ruined him,
was cut off And how frequently is the denial spiritually
useful !

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 by the loss of that one
thing, he learns to pray better, and so to obtain a hundred
better things afterwards."

We lose many proofs of God's faithfulness and grace, his
tenderness and compassion, by not marking the answers to
our prayers in these and in other respects.

Gee thus enumerates the ends for which God may for a
season hide himself from the prayers of his people.

" In reference to themselves — to increase their assiduity
and ardency m prayer — to fit them for the mercy prayed for

* Prov. xiii. 4. t Ps. u. 12.

88 A TREATISE ON PRAYER.

— to exercise and try their faith, patience, love, sincerity,
of sanctification, and obedience — to manifest liimself to
them more fully, either in or after the delay — to make the
benefit prayed for more precious and welcome, and useful
when it comes — to remove the impediments of their receiv-
ing 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 complete 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 ad^rsary."

When your prayers are not answered, let it lead you to
self-examination. Perhaps the prayer may have been an-
swered in a way you have not thought of Perhaps you
were desiring something 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
manner 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. God will not be inquired of
by those who have an idol m their hearts.f If you are liv-
ing in any habitual sin, you cannot expect that your pray-
ers should be heard.

* There are two duties connected with the efficacy of prayer, that
are, it is to be feared, too little practised or insisted on — Alms and
Fasting. The alms of Cornelius ascended with his prayers to God ;
" Thy prayers and thine alms are come up for a memorial before
God. Acts, X. 4. See also Prov. xxi. 13.

Parr observes, " Religious Fasting is also a notable help to prayer,
and is often commended to us in the word of God. It is a voluntary
abstaining from dinner or supper, or both, as our bodies will bear,
and from all delicacies, for one day, or more, undertaken to make us
more fit for prayer and repentance. The ends in our fasting are, 1st.
A fitting ourselves to prayer, that we may be the more lively and ear-
nest ; and 2dly. That it may be a help and testimony of our sorrow
for sin, and of our humiliation before God." — Only herein ever take
heed to avoid superstition, (Rom. xiv. 17.) and any opinion of merit,
(1 Cor. viii. 8.) and to fast from sin. Isa. Iviii. 5, 6 ; Jer. 12.

t Isa. lix. 2 ; Ezek. xiv. 3.

A TREATISE ON PRAYER. 0»

When your prayers are answered^ let it assure you of
God's faithfulness and love ; let it encourag-e you to renew
your prayers, to abound therein, to seek God more constant-
ly, to depend more simply on his strength, to lay yourself
out more entirely for him, and never to fear undertEfking
any thin^ in his cause. Let it excite you to abound in
thanksgiving and praise.*

May what has been stated encourag-e you not only to
hope, but patiently to wait for, and attentively observe God's
answers to prayer. Keep from such sins as would provoke
him to deny your requests, and go on striving and praying,
asking, seeking, and knocking, till you are at length safely
landed on the heavenly shore : you will then find every
prayer fully answered, every wish accomplished, and your
souls " filled with all the fullness of God."

Sect. VIIL — The Frequency of Private Prayer.

The Scriptures do not give express directions how often
we ought to pray, farther than by general intimations and
the examples of others. We ought always to be in the spirit
of prayer. But we are speaking now of stated seasons for
retired prayer : and of this we say, that at the least you
ought to pray twice every day. David says, " It is a good
thmg to give thanks unto the Lord, and to sing praises
unto thy name, O Most High : to show forth thy loving kind-
ness in the morning, and thy faithfulness every night."t
" In the morning will I direct my prayer unto thee, and will
look up."| And again, "let my prayer be set forth before
thee as incense, and the lifting up of my hands as the even-
ing sacrifice."^ Morning and evening devotions, then, every
day, should never be omitted ; and, speaking generally,
unless you are prevented 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 safeguard.
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

* Ps. Ixvi. 13, 20. t Ps. xcii. 1, 2,

J Ps, V. 3. $ Ps. cxli. 2.

H2

90 A TREATISE ON PRAYER.

due discharge of morning prayer. O how many precious
hours do indolent Christians lose ; while those who are more
self-denying- and diligent, 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 I awake
I am still with thee."f I would advise you to be longest in
your mornincr devotions, when your spirits are lively and
vigorous, 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. If your evening devotions are
deferred till every thing else is done, there is great danger
of their being often imperfectly performed, if not alto-
gether omitted.

The Rev. Mr. Simeon remarks, "It is too generally
found, that many, instead of transacting their business with
God while their faculties are alive, stay till exhausted
nature is become incapable 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,

* Col. Gardiner set an admirable example. " He used constantly
to rise at four in the morning, and to spend his time till six, in secret
exercise of devotion, reading, meditation, and prayer; in which last
he contracted such a fervency of spirit, as I believe few men living
ever obtained. This certainly tended very much to strengthen that
firm faith in God, and reverent animating sense of his presence, for
•which he was so eminently remarkable, and which carried him
through the trials and services of life with such steadiness and such
activity; for he indeed endured and acted as always 'seeing him
who is invisible.' If at any time he was obliged to go out before six
in the morning, he rose proportionably sooner ; so that w hen a jour-
ney or a march has required him to be on horseback by four, he
would be at his devotions at farthest by two. He likewise secured
time for retirement in an evening ; and that he might have it more
at command, and be the more fit to use it properly, as well as the
better able to rise early the next morning, he generally w ent to bed
about ten : and during the time I was acquainted with him, he seldom
ate any supper, but a mouthful of bread, with one glass of wine.
In consequence of this, as well as of his admirably good constitu-
tion and the long habit he had formed, he required less sjeep than
most persons I have known : and I doubt not but his uncommon pro-
gress in piety was in a great measure owing to these resolute habits
of self-denial." — See Doddridge's Life of Col. Gardiner.

t Ps. cxxxix. 18.

A TREATISE ON PRAYER. 91

who stay till they have 'ien down upon their bed, and then
fall asleep in the midst of their devotions. As for praying
in the morning, they have no time for that ; concerns of the
past or present day have preoccupied 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 sufficient."

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 obtain-
ing a few leisure moments for retired and stated prayer in
the middle of the day. The word of God gives us encour-
aging 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 time of great danger,
his windows being opened in his chamber, " kneeled upon
his knees three times a day, and prayed, and gave thanks
before his God as he aforetime did."| Here was the secret
spring of the erainency 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. This
is ^ery evident in the common affairs of life. Indeed, we
see this to be the case, as in prayer itself our thoughts so
continually run out after our daily and more constant occu-
pations.

Many objections are ever ready to start up in the natural
heart, when we are called on to form a determined resolu-
tion to attend to any holy duty. But let us say as one said,
*' If the house were about to fall down, I must pray ;"
meaning that the salvation of his immortal soul was a mat-
ter of such infinitely superior magnitude to every earthly
concern, that whatever were the consequence, he must at-
tend to that.

Respecting the time to be allotted to prayer, no general
rule can be given. Many have the command of their whole
time, and from them more is reasonably expected. Surely
an hour or two in twenty-four is not too much for them. A
real love to God, and a due sense of the value of his favor,

* Ps. Iv. 17. t Dan. vi. 10.

93 A TREATISE ON PRAYER.

will make a cheerful and liberal giver. Others, as servants,
who have hardly any time that they can call their own, are
yet bound to redeem some for God. Dr. Doddridge remarks,
" that there are few who, with proper care, might not have
a half or three quarters of an hour at command for reading
the Scriptures and prayer, morning and evening." Let
there be a willing mind, and a way will be found.

" Let those," says Bishop Home, " v^ho retire in the mid-
dle of the day to adorn their persons, take the opportunity
of putting on the ornaments of grace, and renewing the
spirit of their minds."

In many cases and situations it will be impossible to re-
tire to your private chamber for a mid-day prayer ; but in
a walk, in your house, or in your business, your heart may
statedly retire at a particular season for a few leisure mo-
ments from the world, and hold communion with its God.
Only try.

Some of the last words which an African youth (very
dear to the writer, and now, he doubts not, in heaven) told
one of those about him, were, " I used to pray three times
every day, and I now find that it was good— do you mind
to do the same."*

The importance of this regular and frequent devotion will
be evident from the consideration of the g-reat concerns
which we then have to transact with God. " I have," ^ys
Baxter, " more and greater business to do with God in one
day, than with all the world in all my life. My business with
God is so great, that, if I had not a Mediator to encourage*
and assist me to do my work, and procure my acceptance,
the thoughts of it would overwhelm my soul. Therefore
let man stand by : I have to do with the great and eternal
God, and with him I am to transact in this little time the
business of my endless life. I am to seek of God, through
Christ, the pardon of all my great and grievous sins : and if
I speed not, woe unto me that ever I was born ! I have some
hopes of pardon, but intermixed with many perplexing
fears. I have evidences of grace, but they are exceedingly
blotted : I want assurances that God is my reconciled iPa-
ther, and that he will receive me to himself when the world
forsakes me. I have many languishing graces to be strength-
ened : and, alas ! what rooted, inveterate, vexatious corrup-

• See Memoir of Simeon Wilhelm.

A TREATISE ON PRAYER. 93

tions to be cured ! Can 1 look into my heart, into such an
unbelieving and earthly heart, into such a proud and peev-
ish heart, into such a perplexing- and trembling- heart, and
not discern how g-reat my business is with God ] Can I
survey my sins, feel my wants, and sink under my weak-
nesses] Can I look forward, and see how near my time is
to an end 1 Can I think of the malice and diligence of
Satan ; the number, power, and policy of my enemies ; the
many dangerous snares and temptations that are around
me, and my own ignorance, and weakness, and unwatch-
fulness, and not know that my greatest business is with
God?"* Surely such views should lead us to frequent
prayer.

Sect. IX. — The Reward of Private Prayer.

" Thy Father which seeth in secret shall reward thee
openly." While this holds out to us the certain reward
of secret devotion, it also discovers to us a delightful view
of the glory and perfections of God. Heathen nations fan-
cy that the God of heaven and earth is too far oft', or too
great, to attend to the petitions of men — tliat he is too de-
termined, and too careless, or too powerful to be moved
by them, and that therefore they must pray to inferior Dei-
ties. But in what a much sublimer light do the Christian
Scriptures lead us to think of God ! He is everywhere
present — " in Him we live, move, and have our being :"
He " performeth all things for us ;" He " seeth in secret."
Ogden says on this subject, " How magnificent is this idea
of God's government ! That he inspects the whole and every
part of the universe every moment, and orders it accord-
ing to the counsels of his infinite wisdom and goodness by
his Almighty will ! whose thought is power, and his acta
ten thousand times quicker than the light ; unconfused in
a multiplicity exceeding number, and unwearied through
eternity."

Christian ! when you enter your closet for private prayer,
you are going into the presence chamber of this great Kmg
of kmgs ; you are about to hold intercourse with him in
the character of a tender father. He is indeed every-
where present^ but he manifests his presence to those that

* See Baxter's Converse with God.

94 A TREATISE OW PRAYER.

seek him. He bestows on them his grace and blessing.
O the dignity and g^lory of the Christian ! O the vanity
of the world ! O the astonishing blindness and perverse-
ness of man, who can think slightly of his richest privilege,
and his highest honor ! The advantages of prayer, gene-
rally, have already been pointed out ; but consider farther
— Intercourse with God in secret prayer, has a transform'
ing efficacy. When Moses had been with God in tiie
mount, the skin of his face shone. Something of that
glory which had been then manifested to him remained
with him. And thus the Christian often comes from his
closet, with some of the beams of heavenly light and glo-
ry, shining as it were in his countenance. Coming into
the world is sometimes to him like coming back into a
lower sphere, into a new society. He has been holding
converse with the unseen world, and he returns invigo-
rated and refreshed for every duty. "Our graces will
languish and die, our spirits grow heavy and dull, unless
we are refreshed and revived by constant intercourse with
the great paternal Spirit." Grove says, " The effects of
Christian retirement will appear in the sweet composure
of the passions, the evenness and affability of the behavior,
the charitableness of the temper, and the purity and tran-
quillity of the life." The retired violet, which hides itself
in the shade, gives one of the sweetest scents ; and the
lowly Christian, who is constant in secret prayer, diffuses
a holy feeling, a heavenly atmosphere around him.

This blessed employment in secret raises the Christian
above anxiety about temporal things. A holy intercourse
with his Maker gives him a fixedness and serenity which
nothing else can bestow, and hardly any thing can discom-
pose. It prepares him for all events, and fills him with a
noble contempt for all the sinful pleasures and pursuits of
a world lying in wickedness. It is like a sure anchor, safely
fixed in solid ground, which, though unseen above, keeps
the vessel stedfast and secure amid the tumultuous waves
and the stormy tempest.

The devout Christian, praying in secret, makes rapid ad-
vances in the divine life. " They that wait on the Lord
shall renew their strength. They shall mount up with
wings as eagles, they shall run and not be weary, and
they shall walk and not faint." Sins with which the indo-
lent and careless Christian is contending to his life's end,

A TREATISE ON PRAYER. 95

soon yield to continued fervent prayer. Prayer gains fbi
us that strength which enables us to surmount every diffi
culty, and removes every obstacle in our way to Sion
Are our affections toward God and Christ becoming cold !
prayer is as a fire to which we must approach, and doing
so, we shall perceive a gentle warmth insensibly overspread
us, and our benumbed powers will acquire fresh energy
and vigor.

It was the daily practice of the eminent physician Boer
haave, through his whole life, as soon as he rose in th
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
fatigue with such patience and quietness, that it was this
which gave him spirit and vigor in the business of the day.
This he therefore recommended as the best rule which he
could give.

Private prayer is an engine of greater power than all
human means put together.* The greatest of earthly
monarchs, ^glecting 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 coun-
try, 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. Prayer has an advan-
tage above alms, and every other good work, which can
only benefit a few, while faithful prayer can help all. It
is also a resource, of which man cannot deprive you ; he
may despoil, blind, and maim, imprison, or otherwise in
jure you ; but he cannot keep you from prayer. Observc
the power of prayer in the example of Elijah. He was " a
man subject to like passions as we are, and he prayed earn-
estly that it might not rain, and it rained not on the earth
by the space of three years and six months. And he prayed
ag-ain, and the heaven gave rain, and the earth brought
forth her fruit."

* "Admirable is the power of prayer. It calms the surges of a
troubled spirit — shuts lions' mouths — opens prison doors — beats the
fiercest enemies — nay, arrests the impending judgments of God."
Reading's Guide to the Holy City.

96 A TREATISE ON PRAYER.

It makes us fruitful in every good work. — " I reckon
it," says Bennett, " matter of common experience among
good men, that they find tliemselves more or less disposed,
and fit for their respective duties and service, according- as
their diligence, constancy, and seriousness in secret prayei
is more or less." The root that produces the beautiful and
flourishing tree, with all its spreading branches, verdant
leaves, and refreshing fruit, that which gains for it sap, life,
vigor, and fruitfulness is all unseen ; and the farther and
the deeper the roots spread beneath, the more the tree ex-
pands above. Christians, if you wish to prosper, if you
long to bring forth all the fruit of the Spirit, strike your
roots deep and wide in private prayer. That faith and sup-
port, that strength and grace, which you seek of God in
secret, that it may be exercised in the hour of need, God
will in that hour give it you before men.

Mr. Scott says, " Depend upon it, every thing will pros-
per in the event, in a very near proportion to our earnest-
ness and perseverance in prayer : but negligence here will
be followed by a declension perhaps almost unperceived in
all other respects, and will make way for temp#tions, falls,
corrections, darkness, and inward distresses : if like Jacob
we wrestle with God, and prevail, we shall eventually pre-
vail in all our other conflicts."

It will be rewarded openhj. — Our Lord does 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
identically. How manifestly before all men Hannah was
rewarded, when the name of her son Samuel (meaning
"asked of God") told all Israel, and tells the Church in every
age, that God hears and answers prayer ! How openly were
Jacob's secret prayers answered, when Esau publicly re-
ceived him so graciously ! Our heavenly Father will also,
before men and angels, hereafter reward thy secret devo-
tion. Now it is unknown to man, but it will all be known,
and known by the greatness of its reward. Every tear of
godly sorrow, shed in secret, will then be a brilliant gem
in the crown of glory surrounding the brow of the Chris-
tian. The Christian's reward comes from a Father of in-
finite power, riches, wisdom, and love ; and therefore can-
not be a small reward, or an unsatisfying portion.

May every reader then be encouraged to begin, or more

A TREATISE ON^ PRAYER. 97

constantly to practise, and persevere in the sacred duty.
However dull our spirits, however wearied our body, how-
ever wandering our minds, let us never wholly omit this
duty, never put it off with a vain excuse to another season.
To do so is Satan's temptation. It is better to attempt to
pray in the best way you can, than not to pray at all. And
you will sometimes find the Lord assist you with the supply
of his Spirit, enliven your soul, fix your mind, and draw
and raise your heart to himself

One of Melancthon's correspondents gives this account
of Luther's private devotions, in one of the most trying and
critical times in the course of the Reformation. " I can-
not enough describe the cheerfulness, constancy, faith, and
hope of this man, in these trying and vexatious times. He
constantly feeds these good affections by a very diligent
study of the word of God. Then, not a day passes in which
he does not employ in prayer, three, at least, of his very
best hours. Once I happened to hear him at prayer. Gra-
cious Lord ! what spirit, and what faith there is in his ex-
pressions ! He petitions God with as much reverence as
if he was actually in the divine presence, and yet with as
firm a hope and confidence as he would address a father or
a friend. ' I know,' said he, ' thou art our Father, and our
God, therefore, I am sure that thou wilt bring to naught
the persecutors of thy children. For shouldst thou fail to
do this, thine own cause, being connected with ours, would
be endangered. It is entirely thine own concern : we, by
thy providence, have been compelled to take a part. Thou,
therefore, wilt be our defence.' While I was listening to
Luther praying in this manner at a distance, my soul seem-
ed on fire within me, to hear the man address God so like
a friend, and yet with so much gravity and reverence ; and
also to hear him, in the course of his prayer, insisting on
the promises contained in the Psalms, as if he were sure
his petitions would be granted." (See Milner's Hist, of
the Church of Christ, vol. 5.) No wonder that Luther was
such a blessing to the world. All men of great usefiilness
to the Church have much abounded in prayer.

But why speak we of others ] let us notice only the ex-
traordinary spirit of devotion which adorned our blessed
Savior. This part of his character has been well de-
scribed : when twelve years of age, he was engaged in the
Temple with the Doctors, in his "Fatlier's business."
I

98 A TREATISE ON PRAYER.

When he entered on his public ministry, he committed
himself in solemn prayer to God. Before he chose his
twelve Apostles, as well as at his transfiguration, he spent
a considerable time in devotion. During his ministry, he
resorted to the synagogue on the sabbath. He devoutly
referred every act of his life and ministry, his mission, his
doctrine, his miracles, his sufferings, his resurrection, to
the will and appointment of his Father. He encouraged
a spirit of prayer in his disciples, by commanding them to
pray, and by supplying them with a model of prayer. He
sanctioned these encouragements to prayer by his own ex-
ample ; and by " going out into a desert to pray ;" by rising
up early, and by " continuing all night in prayer to God :" by
pouring out earnest and frequent addresses to his heavenly
Father, as new exigencies arose ; by his solemn intercesso-
ry supplication, previous to his last sufferings ; by his
" strong crying and tears" during his agony ; and by com-
mending his soul to his Father as he expired on the cross."*
If the Savior of the world thus prayed, and was heard,
and carried through Jiis stupendous work, can we have a
stronger motive to abound in prayer 1

CHAPTER VI.

ON PUBLIC WORSHIP.

Many are the advantages, and great is the necessity of
private prayer ; but it will not be difficult to show, that
public worship is also a duty of plain and vast importance.

We will consider, first, the duty and advantage of public
worship; and then the mode of duly performing the duty.

The ossemblinfr of ourselves together is required 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 ourselves
together as the manner of some is."t The invitation runs,
" O come, let us worship and bow down : let us kneel be-

♦ S?e Daniel Wilson's Sermons. t Heb. x. 24, 25.

A TREATISE OX PRAYER. 99

fore the Lord our Maker."* " Come into his courts ; O
worship the Lord in the beauty of holiness/'f The direc-
tion is, " Praying always, with all prayer."| It is plamly
pointed out as a means to avert God's judgments ; " call a
solemn assembly, gather the people, sanctify the congrega-
tion, assemble Ihe elders. Let the priests, the ministers
of the Lord, weep between the porch and the altar, and let
them say, Spare thy people."^ These things, and the
practice of all holy persons, from the time when " men be-
gan to call on the name of the Lord,"|l with the example
of our Lord and his disciples, give us sufficient scriptural
authority for the practice of public worship. Nor should
we forget the appointment of a particular day for the
solemn worship of God, and of a particular place for the
Jevvish nation, the various regulations, and directions re-
specting their public worship ; all which things show that
it is a divine ordinance pleasing and acceptable to God.

Public worship is a suitable and proper expression of
homage to our Creator. " In him we live, and move, and
have our being ;" and it is just and right that we should
publicly and unitedly " give unto the Lord the glory due
unto his name." We all depend on him, and it is right
that we should join in acknow^ledging this, and praying to
him. We have in common sinned against him, and right
it is that we should in common confess our sins before him.
We need the same supplies, we have received the same
mercies, and may therefore unite in the same prayers and
jiraises. Reasonable and immortal creatures are engaged
in an object worthy of their nature and character, when
they unite together to " exalt the Lord our God, and wor-
ship at his footstool."1[ The angels and spirits of just men
made perfect, unite in surrounding the throne of glory
with hymns and praises. We are to do his will " on earth
as it is done in heaven." If we, then, expect to join the
society above, we should obtain a meetness on earth for
their blissful employment.

It is also a public testimony and profession of our reli-
gion. We hereby show " whose we are, and whom we
serve." The religion of a nation is known by its worship.
" All people walk every one in the name of his God, and

* Ps. xcv. 6. t Ps. xcvi. 8, 9. t Eph. vi. 18.

§ Joel ii. 15, 17. Ii Gen. iv. 26. IT Ps. xcix. 5.

100 A TREATISE ON PRAYER.

we will walk in the name of the Lord our God for ever."*
[f heathen nations assemble to worship idols ; if Mahomet-
ans meet to worship an unknown God, and honor JNIahom-
et : let Christians meet to worship the " God and Father of
our Lord Jesus Christ, the Father of the spirits of all
flesh ;" and thus give a public avowal of their being the
disciples of Jesus Christ, the only Lord and Savior. By
withdrawing from the public assembly of his people, you
do in effect own yourself not to belong to those who love
and fear God, and shall dwell with him for ever. Persons
of the greatest piety have ever been most remarkable for
their attachment to public worship. Look with this view
at the Psalms of David. See Psalms xlii. xliii, Ixxxiv.

Public worship is attended with some peculiar advan-
tages. The constant return of the weekly sabbath, and its
worship, keep alive those impressions of religion which
the cares, and business, and distractions of this world would
wear away. Our Savior makes a special promise applica-
ble to it, saying, " where two or three are gathered togetiier
in my name, there am I in the midst of them."t " The
Lord is in his holy temple. He loveth the gates of Sion
more than all the dwellings of Jacob," peculiarly there
manifesting to his people his presence, in which is " full-
ness of joy." He declares, " I will make them joyful in
my house of prayer." J Worldly men find it natural and
«asy to meet in a mart or exchange for worldly advantages,
and the religious man finds it thus easy to go to t\ie house
of God for spiritual advantages. We thus turn the sympa-
thy of nature, common to us all, to its best account. It has
i. tendency to unite men together in mutual love. We are
quickened, solemnized, and enlivened by the devotion of a
well-ordered congregation. " I will praise the Lord with
my whole heart," says David, " in the congregation of the
faithful." Earth affords not a more impressive, affecting,
and solemn sight, than that of a whole congregation uniting
in acts of prayer and praiue to the great Lord of all. In
such a scene, also, the Christian peculiarly enjoys tlie
privilege of the communion of saints.

The reading and preaching of the Holy Scriptures being
joined with public worship, the young, the poor, the igno-
rant, and uninstructed, have, by this means, a most import-

* Micah, iv. 5. t Matt, xviii. 19, 20. t Isa. Ivi. 7.

A TREATISE ON PRAYER. 101

ant opportunity of religious instruction. The beneficial ef-
fects of this, when generally kept up through a whole na-
tion, cannot easily be estimated.

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 influences of the Holy Spirit, to
join Ills fellow Christians in prayer and praise. Observe
how David speaks — " One thing have I desired of the
Lord, and that will I seek after, that I may dwell in the
house of the Lord all the days of my life, to behold the
beauty of the Lord, and to inquire in his temple."* " How
amiable are thy tabernacles, 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."t Hence
the sabbath is to the Christian a happy day. He looks
f )r\vavd to it with pleasure. He regrets its departure. He
v/ould not, on any account, willingly deprive himself of its
privileges, or lose its worship.

The observance of the Sabbath is so intimately connect-
ed with public worship, that it may be useful to show the
obligation to keep holy the Lord's day.

The sabbath v.'as sanctified and set apart for God from
the beginning.]: " God blessed the seventh day and sanc-
tified it ; because that in it he liad rested from all his work
which God creaied and made."^ Hence we may infer not
only tlie advantage, but the absolute necessity, as the world
now is, if we Vv'ould pay any suitable regard to religion, or
to the salvation of our immortal souls, of time set apart for
the immediate service of God.

The command to " remember the Sabbath day to keep it
holy," though given to the Jewish church with many cir-

* Ps. xxvii. 4. t Ps. Ixxxiv. 1, 2.

\ It has, indeed, been objected, that there is no subsequent men-
tion of the observance of the sat)bath by the patriarchs ; but not
to say ihat there are intimations of a division of time into weeks,
(Gen. viii. 10, 12; xxix. 27; 1, 10,) it might, for the same reason, have
been thought, that the Jews did not observe the sabbath from Moses
to David, since in the history of all that time there is no mention of
that day. Those who object to the institution of the sabbath, from
the begmning, admit that •' if the divine command was actually de-
livered at the creation, it was addressed no doubt to the whole hu-
man species alike, and continues, unless repealed by some subse-
quent revelation, binding on all who come to the knowledge of iu"

$ Gen. ii. 3.

12

102 A TREATISE ON PRAYER.

cumstances of peculiar strictness, occurs among the moral
laws in the Ten Commandments. Mr. Cecil thus explains
its true character — " The Jewish Sabbath was partly of
political institution, and partly of moral obligation ; so far
as it was a political appointment, designed to preserve the
Jews from other nations, it is abrogated; so far as it was
of moral obligation, it remains in force. Christ came not
to abolish the Sabbath, but to explain and enforce it, as he
did the rest of the law\ Its observance was nowhere
positively enjomed by him, because Christianity was to be
practicable, and was to go into all nations, and it goes
thither stripped of its precise and various circumstances.
* I was in the Spirit on the Lord's day,' seems to be the
soul of the Christian Sabbath." The circumstance of tlie
continuance of the Jewish Economy, while our liOrd and
his Apostles lived, sufficiently accounts for there being no
positive precept in the New Testament respecting the ob-
servance of the first day of the week, our Sunday. Yet the
practice of the primitive church,* their freedom from the
Jewish Sabbath,! and the actual appointment in our coun-
try of the first day, plainly require our observing Sunday,
" the Lord's day,"| being the first, instead of Saturday, the
seventh day of the week.

While our Savior, " who is Lord even of the Sabbath
day," has rectified the superstitious abuse of the Institu-
tion, and allows us to perform works of necessity and char-
ity,5 yet it is clear that he would never have reformed the
abuse of this fourth Commandment, had the Sabbath been
an ordinance which was to die in a little time. Hence it
is our plain duty, as far as it is possible, to devote the first
day of the week wholly to the service of God. " We are
going," says Mr. Cecil, " to spend a sabbath in eternity.
The Christian will acquire as much of the sabbath spirit
as he can. And in proportion to a man's real piety, in
every age of the church, he will be found to have been a
diligent observer of the Sabbath day."

Alas ! how perpetually is this holy day profaned in our
Christian land ! what multitudes transact their usual busi-
ness ! how many shops in large towns are more or less
open! how many thousands of Sunday newspapers are

* Acts, XX. 7; 1 Cor. xvi. 1,2. t Col. ii. 16.

Rev. i. 10 $ Matt. xii. 1, 12.

A TREATISE ON PRAYER. 103

published, sold, and read ! what needless travellmg, visit-
ing', writing- letters, settling of accounts, &c.

But how much more holy and more happy is the Chris-
tian's employment of this day ! It is to him a delight and
a joy. He gives it wholly to its varied, bat sacred duties.
He reads the Scriptures, and other devotional books, ex-
amines his heart, thinks on his ways, and meditates on
spiritual and eternal things. He attends public worship,
and instructs his family, or visits the poor and afflicted. He
seeks to have his heart with God all the day long, and thus
passing his Sabbaths here below, he becomes better pre-
pared tor an eternal sabbath above.

But to return to the duty of public worship.

My readers may be of two classes : — either more or less
neglecting public worship, or constantly attending it. Are
you living in the neglect of public worship ! To such it
may be said, though it be no certain mark of the truth of
a man's religious profession that he comes to public wor-
ship, yet his habitual or frequent absence, when he has
it in his power to come, is a plain mark that a man has no
real religion. He is unlike his Savior, and unlike the
disciples of that Savior : and thus continuing to despise the
earthly house of his God, he will fail of an entrance into
nis eternal mansions. It was foretold, that in the days of
the Messiah, his followers should generally and unitedly
assemble together, to engage themselves in his service.
*' Many people shall say, Come ye, and let us go up to the
mountain of the Lord, to the house of the God of Jacob,
and he will teach us of his ways, and we will walk in his
paths.""* May you, then, be excited by the considerations
which I have stated, to begin a constant, regular, and
habitual attendance at the house of God ; and thus not only
gain inestimable benefits to yourself, but also by your ex-
ample and your influence bring others thither. But per-
haps you may imagine that you have sufficient reasons to
induce you to stay at home.

It is not an uncommon objection made to a due attend-
ance on the duty of public worship, / can pray belter at
home — / can learn more at home by reading good books.
The preceding observations have already furnished a suffi-
cient answer to this objection. Those who make it not un-

*Isa.ii 3

104 A TREATISE OIV PRAYER.

frequently totally neglect also religious duties at home.
Public worship is a means of grace of divine appointment,
and therefore must not be neglected. Though you may not
seem to derive that profit and edification wliich you think
you gain from reading a religious book, you do in reality
lose all the peculiar benefits of public worship yourself,
and do all that the power of example can elfect, to keep
others from its advantages. Besides, did you really know
more than your teachers, you might still learn, from the
example of our Savior, in whom were and "are hid all the
treasures of wisdom and knowledge," to attend public wor-
ship. We read of him "as his custom v/as, he went into
the synagogue on the Sabbath day."*

Others think that it is iinnecessury to g(f constantly. The
same reasons which require you to go at all, call on you
also to be constant in going. It is tfie regular return of
the duty which makes it so valuable in the Christian life.
You do not think it unnecessary to partake constantly and
regularly of food for your body ; nor is it less necessary to
be regular in seeking food for your soul. A leaky vessel
in the ocean, continually letting in the waters, needs con-
tinual pumping and bailing to keep it free ; and thus the
corrupt heart of man calls for a constant use of eyery
means to keep it fi-ee from sin. There is a great advantage
in a constant attendance. " Those that be planted in the
house of the Lord shall flourish in the courts of our God ;
they shall bring forth fruit in old age ; they shall be fat and
flourishing."! It; would appear from Heb. x. 25, 27, that
remissness respecting "the assembling of ourselves to-
gether," was the first step to apostasy. Will not the con-
stancy of the early Christians in frequenting their assem-
blies for w^orship in great difficulties, and often at the risk
of their lives, condemn you who refuse to attend, though
the house of God is open and you have full liberty to go
thither]

Some refuse to go because they have personal prejudice
against the minister. There may be, indeed, trying cases
of unfaithful teachers, and there is a sad woe pronounced
on those " by A\hom the otTence cometh ;" but surely this
objection ought not to induce you altogether to neglect at-
tendance on public worship. We should not disregard

* Luke iv. IG. t Ps. xeii. 13, 14.

A TREATISE ON PRAYER. 105

that instruction even of an ungodly minister, which is
scriptural. " The Scribes and Pharisees sit in Moses' seat ;
all, therefore, whatsoever they bid you observe, that ob-
serve and do ; but do ye not after their works, for they say
and do not" But let me ask, have you practised fervent,
persevering-, and united prayer for your minister! Try
this ; and perhaps your prejudices may be removed, or his
character changed. Christians often forget, in their desire
of having a faithful minister, who shall preach to them the
pure doctrines of Christ, that it is as easy for God to en-
lighten their present minister " with the true knowledge
and understanding of his word," to enable their present
pastor, " both by his preaching and living to set it forth,
and show it accordingly," as it is to send them such an one
as they desire. Let me strongly and urgently recommend
you to try the plan of fervent and persevering prayer for
your minister.

Many of my readers, however, attend public worship
constantly* To them, on this point, I need only say, " be
not weary of well doing." You have, however, perhaps,
relatives, friends, dependants, or connexions, whom you
greatly love, who never come at alL May what has been
said incline you to use every proper meatus in your power
to bring them. You have over them, probably, the influ-
ence of authority, friendship, or affection ; use this talent
of influence in your Savior's service ; and, by the con-
straining power of love, compel them to come in to his
house. And while you thus exert yourself in their behalf,
O seek, on every account, duly to perform that great duty
in which you yourself are engaged. Seek, when you
"come into his courts, to worship tlie Lord in the beauty
of holiness,"

We proceed to consider how we may duly worship God
in his house. We may worship God " in the beauty of
holiness." We do this, when, approaching him in the
name of Jesus Christ, and through the assistance of his
Spirit, all our faculties are fixed and engaged in this work ;

* It is to be regretted, that the appointment of the Church of England
for public worship twice a week as well as on Sundays, through the
decay of CUiristian piet}', is in a great measure nugatory. It is, how
ever, in some measure supplied by the week-day Evening Lectures,
which are more convenient to our present habits, and which Chris-
tians in most large towns have now an opportunity of attending.

106 A TREATISE ON PRAYER.

our expressions accompanied by suitable affections, by holy
longings and thirstings of soul after God ; in short, when
the whole rnan is dedicated to the solemn act of worship-
ping God.

There is no beauty of holiness, without a reference to
the mediation of Jesus Christ. God cannot, but through
Ilim, look on sinners Avith acceptance. But Jesus Christ,
like the High Priest of Israel, bears "the iniquity of the
holy things which the children of Israel hallow in all their
holy gifts." He has holiness to the Lord " upon his fore-
head, that they may be accepted before the Lord.'^ Every
prayer must be offered up in his name.f

It may be useful to point out some things inconsistent
with this due worship of God.

An unprepared mind, thoughtless of the work till about
to be engaged in it, will very generally lead to careless
^ worship.

Coming from wrong motives will lead to the same thing-.
Some come merely from form or custom, or to be seen of
men ; without any expectation of finding the presence of
God, or any desire to obtain his grace. Others come
merely as a self-righteous act, fancying public worship to
be a species of meritorious obedience, fnat will entitle them
to heaven.

Carelessness and irreverence mark the worship of some.
They come in late, in the middle of prayers, when they
have it in their power to come in good time. Not to men-
tion the bad effect of this as an example, only consider for
a moment the disturbance which it occasions in the devo-
tions of others. It has been justly observed, "a well-
tutored mind will revolt at the thought of unnecessarily
disturbing others in the most solemn of all employments.
If you look at the various cb.sses of Christians, you will
find, with scarcely an exception, that those who have been
the greatest honor to religion, and added most to the edifi-
cation of their brethren, attended on God's worship steadily

* Exodus xxviii. 38.

t John xiv. 13, 14. Here I cannot hut remark, that the conclusion
of the, various Collects in tiie Ijliirgy gives the members of our
church a frequent and continual apportunit}- of having respect to
the intercession of the Savior, and offering up every petition in his
name. Many excellent persons have found the advantage and com
Ibrt of this.

A TREATISE Orf PRAYER. 107

aiid in proper time. There is often a striking analogy be-
tween people's manner in such things, and their general
character."*

Others are careless during worship. They sit at the
proper time for kneeling or standing, though no bodily in-
firmities may require it.f They look about them, and are
attracted by any thing that may pass in the congregation.
But if servant? were to come before any master on earth to
ask for a favor in the same careless disrespectful way, what
could they expect, but a denial of their request, and a re-
buke for their contempt of his person and presence ] Our
minds and faculties ought to be aba:)rbed in the great act
of worshippinof Jehovah, the God of the spirits of all flesh;
but, alas ! all have more or less reason to bewail sad wan-
derings and distractions of spirit

These things are inconsistent with worshipping God as
we ought. Our Lord says, '' that his true worshippers shall
wors'iip the Father in spirit and in truth."

As some of the directions which follow will have a par-
ticular reference to those who join in the forms of our
church, it may be expedient to point out some of the ad-
vaal aires of a Lilur^y.\ Great allowance must indeed
be made for the power of custom and education, which
have such an influence upon our minds, as much to affect

* See Kinghorn on Public Worship. Mr. Scott remarks, " It is
certainly very dishonorable to Grod whom we worship, and very ir-
r<^vere)it, and a very bad exaraple to others, for persons to be fre-
quently, or without sufficient reason, toolate at a place of worfship;
to the interruption of others, aisd often (I speak feelingly) of him
who leads tlie worship. — There is nothing that with me tends so
much to make our public worship formal, as the continual inter-
ruption which arises from persons coming in after the service is be-
gun." See the volura-e of his letters.

t The propriety of kneeling in public worship ts nranifested by
various Scripture exami)les. 2. Chron. vi. 12, 13; Ezra ix, 5; Dan. vi.
10; Paul, Acts xxi. 5; Eph. iii. 14. Observe the invitation of tlie
Psa'm st, (Ps. xcv. 6.) "O come, let us worship and bow down, let
us kneel before the Lord or.r Maker^' — and the example of our Lord,
who "kneeled down and prayed" (Luke xvii. 41.) and also of St.
Paul, (see Acts xx. 3n,) where it is said that he ^'kneeled down and
prayed with them all."

X We are here speaking of forms of prayer, not for private or fam-
ily, but for public worship. The word Liturgy is derived from a
Greek word, signifying pii6Zic xvorh- be who labors not in his pray-
ers, does not pray aright.

108 A TREATISE ON PRAYER.

our devotional feelings. One who has been accustompd
to join a congregation in worshipping without forms, haa
perhaps a great prejudice against them, and may find it
difficult with a form to worship God in spirit and in truth.
But another having found the presence of God in the
simple and scriptural devotion of our Liturgy, will find
extempore prayer, in public worship, an impediment to his
devotions.

While it is admitted that there is danger of mere formal-
ity, weariness, and inattentiveness, both to the minister and
people, in the use of forms of prayer ; yet it appears to the
writer, that this danger is not confined to them ; it is, alas !
the grand difficulty of all desiring true prayer, however
they may \vor5hi]). It also appears to him, that our Lit-
urgy has advantages which we cannot otherwise so com-
pletely and effectually receive ; independent of the fact,
that pious clergymen continually find the advantage of
having an exposition of divine truth of acknowledged ex-
cellence to refer to as a standard.

Our Lord says, " If any two of you shall agree on earth
as touching any thing that they shall ask, it shall be done
for them." Now, though there is in the mind of man, that
quickness of apprehension and consent, which may obtain
the benefit of this promise in extempore prayer, yet the
agreement of desire spoken of may be more specially and
ftilly attained in the use of a form, which all the Christians
who meet together have long known and approved. Is there
not also a danger in extempore prayer, lest the mind of the
hearer, being held in continual expectation, should be de-
tained from its proper business by the very novelty with
which it is gratified ?

Where the worship of those w^ho join in our Liturgy is
sincere, may we not say, that this is more manifestly
"praying in the Holy Ghost ]" because, while the heart is
engaged, and the desires expressed are scriptural, the mere
natural affections cannot have been raised by novelty of
expression or sentiment. So far, therefore, from there be-
ing less, there is, to a spiritual worshipper, greater evidence
in the use of forms of obtaining and enjoying communion
with God.

It is sometimes objected, that forms stmt and limit the
Spirit ; but let it never be forgotten, that the great thing"
wanted in prayer is not the multitude and variety of ex-

A TREATISE ON PRAYER. 109

pressions, but an eng-ao^ed heart and warm affections. '• They
who use forms pray by the Spirit when their petitions are
accompanied with "fervent affections stirred in them by the
Holy Ghost They who are most fluent in conceived prayer,
may pray only from the strength of their natural parts and
endowments.''

Some are offended at the repetitions of our Liturgy ; and
it is readily admitted, that neither this nor any other human
composition is perfect But Bishop Hopkins, speaking to
tiiose offended at the frequent recurrence of the same re-
quests, says, •• It is much in their own power,'' that is, by
due watchfulness, dependence on Christ, and the like, " to
make them to be either vain repetitions, or the most fervent
insreminations of their most affectionate desires unto God,
and the most spiritual and forcible part of all their prayers
and supplications." It may be obsened, that there is no-
thing in Scripture against the lawfulness of using forms;
and the form of prayer given by our Lord, \s"ith the direc-
tion, '• When ye pray, say. Our Father," &:c. (Luke xi, 2,)
appears satisfactory, as was before observed, both as to
the ailowableness and e.xpediency of forms. It may also
be again remarked, how much of the whole Bible is a con-
tinued series of prayers, so that no one can pray judicious-
ly, and at length, without bringing in many scriptural forms
of prayer.

The candid testhnony of those who dissent from us is
very satisfactory respecting the excellence of our Liturgy.
Doddridge, writing to a member of a dissenting congrega-
tion, says, " I doubt not but many pious souls in the Estab-
lished Church, have daily converse with God, in the offices
of it and I heartily rejoice in the thought" The eloquent
and excellent Robert Hall of Leicester, speaks still more
decidedly, and says of the Liturgy. " Though a Protestant
Dissenter, I am by no means insensible to its merits: I
believe that the Evangelical purity of its sentiments, the
chELstened fervor of its devotion, and the majestic simplici-
ty of its language, have combined to place it in the very
first rank of uninspired compositions."'

It is promised to the Church, " Kings shall be thy nurs-
ing fathers, and queens thy nursing mothers:" and who
that has a just and enlarged view of the vcirious talents and
characters of those who minister in holy things, and of
ne difficulty of always choosing fit instruments, but must
K

110 A TREATISE ON PRAYER.

rejoice, that, in our National Establishment, whoever min-
isters, there is a devout and scriptural Liturgy, in which
the congregation may join and worship God in spirit and in
truth 1 °

Places set apart for public worship, are not only neces-
sary for us to assemble ourselves together, but the liabit of
meeting there only for religious purposes, has also a ten-
dency to withdraw our minds from the world. There is a
relative holiness about them, as they are set apart for holy
ends, like the hill of Sion. One of the greatest instances
of our Lord's displeasure was for the profanation of the
temple. Mark xi. 17. There may, however, be an erro-
neous idea of sanctity attached to the place where we wor-
ship. If we consider a church as the proper dwelling-place
of God, where he is nearer to us to hear our prayers, or
ascribe to it an imaginary sanctity, rendering our devotions
more holy, we mistake the use of God's house. " The Most
High dwells not in temples made with hands :" and our
Lord teaches us to worship, not in any particular place, but
" in spirit and in truth."

To assist in this, the followmg directions are added.

I. A due approach to the house of God.

Prepare for public worship. The preparation of the
heart is requisite before prayer. "Prepare thine heart,
and stretch out thine hands towards him."* Amos, (ch. iv.
12.) tells us, "Prepare to meet thy God." While this
applies more particularly to God's coming to Israel in
wrath and judgment, let it also direct us to a suitable pre-
paration of mind in all our intercourse with him, " whose
name is Holy." We are to " remember the Sabbath-day
to keep it holy."t Respecting the duties of the Sabbath
in particular, it is profitable to think of them, and prepare
for them, the evening before. Sir Matthew Hale says to
bis children, " I would not have you meddle with any re-
creations, pastimes, or ordinary work of your calling, from
Saturday night at eight o'clock, till Monday morning.
For though I am not apt to think that Saturday night is
part of the Christian Sabbath, yet it is fit thus to prepare
the heart for it" We should not rush hastily into the

♦ Job xi. 13. t Exod. xx.

A TREATISE ON PRAYER. Ill

Divine presence. " God is greatly to be feared in the as-
sembly of the saints, and to be had in reverence of all
them that are about him."* That great and glorious Lord
and Savior, who "holdeth the seven stars in his right
hand, and who walketh in the midst of the seven golden
candlesticks,"! is especially present. The Apostle seems
to intimate, that the angels who are " ministering spirits
sent forth to minister to the heirs of salvation," attend in
Christian assemblies. 1 Cor. xi. 10. We should feel with
David, " holiness becometh thine house, O Lord, for ever,"|
and shall thus be led to see that a due preparation of heart
IS suitable and needful. If you can, then, obtain time and
opportunity for this purpose, I would exhort you to pre-
pare your hearts by secret prayer and reading the Scrip-
tures. It has been found by some to be a good practice to
read the Lessons of the day before the service. One emi-
nently good man was accustomed to spend most of the
Sabbath morning in secret prayer and meditation, and was
v/ont to say, " We many times blame the minister, when
the fault is our own, that we have not prayed for him as we
should."

Be watchful over your spirit in going. Much of our
spirituality and comfort in public worship depends on the
state of mind in which we come. We should, as far as
may be, abstain not only from worldly business, but worldly
conversation and thoughts on the Sabbath. "A dream
Cometh," says Solomon, " through the multitude of busi-
ness."§ If you are conversing or thinking on the things
of this world till you enter the house of God, how is it
possible that your heart can at once be raised to God ]

Earnestly aim at going thither in the spirit of prayer^
looking upwards for the divine blessing to give life, efficacy,
and unction to the outward service. It would be happy
for us if we could always go in that spirit which David de-
scribes : " O God, thou art my God, early will I seek thee ;
my soul thirsteth for thee, my flesh longeth for thee, in a
dry and thirsty land, where no water is ; to see thy power
and thy glory, so as I have seen thee in the sanctuary."||
When we come in any thing of this spirit, how different a

* Ps. Ixxxix. 7. t Rev. ii. 7 t Ps. xciii. 5.

$ Eccles. V. 3. II Ps. IxiiL 1, 2.

112 A TREATISE ON PRAYER.

service is public worship from what it is when we come
carelessly ! How humbling-, how awful, how elevating !

Let us also go in the spirit of praise. " I was glad
when they said unto me, Let us go into the house of the
Lord."* We should come up to his house with a thankful,
grateful spirit; with the feeling of children going to their
parents ; not in the spirit of bondage, but in the spirit of
adoption. A dutiful child, entirely dependent on the bounty,
wisdom, and love of its kind father, after experiencing the
contempt or unfriendly treatment to which a stranger in a
foreign country is exposed, loves to go to the father's dwell-
ing. While we are in this hostile and ensnaring world, it
is our privilege to do so ; " to serve the Lord with gladness,
and come before his presence with singing. Enter into his
gates with thanksgiving, and into his courts with praise."

Yet let holy joy be ever connected with Godly fear.
The Jews were commanded, " Reverence my sanctuary."f
And Solomon's directions should be often in our thoughts :
" Keep thy foot," (watch and mark all the motions of soul
and body, restraining all that would be unbecoming)
" when thou goest to the house of God, and be more ready
to hear than to offer the sacrifice of fools. Be not rash
with thy mouth, and let not thy heart be hasty to utter any
thing before God, for God is in heaven, and thou upon
earth ; therefore let thy words be few."J We should en-
deavor to have that lively impression of the divine pres-
ence, which pervaded Jacob's mind, after his intercourse
with his God ; " Surely the Lord is in this place — how
dreadful is this place ! this is none other but the house of
God, and this is the gate of heaven."^ The more just and
lively views we have of God's character, presence, and
glory, the more we shall seek to honor him. This reve-
rence St. Paul urges ; " Let us have grace," (we cannot do
without it,) " whereby we may serve God acceptably, with
reverence and godly fear."||

Closely connected with this reverence will be deep self-
abasement. We may always observe this, when God's
servants have had near approaches to him, or a true view
of his glory, they have been greatly humbled in the sense
of their own sinfulness ; as Abraham, " Behold, now I have

* Ps. cxxii. 1. t Lev. xix. 30. t Eccles. v. 1, 2.

$ Gen. xxxviii. 16, 17. II Heb. xii. 2a

A TREATISE ON PRAYER. 113

taken upon me to speak unto the Lord, which am but dust
and ashes ;"* or as Job, " Behold, I am vile, what shall I
answer thee ] I will lay mine hand upon my mouth ;"f or
as Isaiah, " Woe is me, for I am undone, because I am a
man of unclean lips; and I dwell in the midst of a people
of unclean lips ; for mine eyes have seen the King-, the
Lord of Hosts."! ^^^^ should come with that feeling which
Daniel well expresses, " We do not present our supplica-
tions before thee, O Lord, for our righteousness, but for thy
great mercies."^

IL A due behavior in the house of God.

Those who come with the views and feelings which I
have mentioned, will readily admit the propriety and follow
tlie practice of the custom among us, first to seek in pri-
vate the grace of God to help us in our vrorship. Let this
be done briefly and fervently ; constantly, but not forma'Uy.H

* G«n. xviii. 27. t Job xl. 4. t Isa. vi. 5. $ Dan. ix. 18.

II I cannot here but quote an admirable prayer of Bonnel's : his
Biographer says, "When he came early to church, and could get to
a retired place, he continued at his private devotions until the pub-
lic service began, or a very little before ; and how he employed
those happy raomen:s of privacy and devotion in the house of God,
the following prayer, mentioned as used by him ia the Church be
fore morning prayer began, will show :

"Behold, O Lord, this portion of thy family, whom in this placo
ihou hast so often graciously visited and favored ; and who, having
addicted and given up ourselves to thy service, are here met to-
gether in behalf of ourselves and of the rest of our happy number,
and of all our Christian brethren, even thy whole Church. We be-
seech thee to unite our hearts more and more in thyself, that we
may have but one heart, and one mind, as we have but one design,
one aim, and hope. Let us now welcome each other with hearts
full of love and joy, into thy presence, as we hope one day to wel-
come each other in thy presence in glorj-. Let our civil respects be-
fore thy service begins, be such hearty and holy salutations as the
blessed Elizabeth gave to the mother of our Lord, and may we
have leave to say to each other, 'Hail, thou that art favored of God ;
the Lord is with thee !' Behold, we come with united hearts, to beg
of thee the confirming of thy grace and favor to us ; we come to
present ourselves before thee, with most thankful acknow-ledgmenta
for thy mercies received, and to adore thee who hast so graciously
visited us. We come humbly to implore of thee strength againsi
our respective temptations and difficuUies in life ; to beseech thee to
supply all our weaknesses; to make us happily victorious against aU
our corruptions ; and more than conquerors through thee who hast
loped us. But, Oour bountiful Lord God ! if it be such joy to rae«t
K2

114 A TREATISE ON PRAYER.

The great thing is to keep our minds and affections fixed
on the duty before us, so as to be able to say, "This one
thing I do." Aim, then, to have the mind engaged, and
affections excited suitable to every part of the service.
Protestants see at once the folly of praying in an unlcnown
tongue ; but, unless the heart join in the prayer — unless,
when the minister " bless with the Spirit, he that occupieth
the room of the unlearned, say. Amen," (i. e.) really join
with his heart " at thy giving of thanks,"* it is as unprotita-
ble as if he prayed in a foreign language. Prayers are not
to be heard as sermons, but to be really offered up to God
in the desire of the heart. In the word read and preached
by the minister, let us hear God speaking, and receive it in
faith. In joining the confessions of sin, let memory bring
before you your particular transgressions; and let your
hearts confess as well as your lips. In petitions for pardon
and a supply of necessities, let faith realize the power and
willingness of God to give. In praying for others, remem-
ber, God's children are members of that one body to which
you are united ; and those now in darkness may yet be
fellow-members of the same body. Truly desire their best
good. In thanksgiving, call to mind your own particular
mercies, and your utter unworthiness of them. Our hearts
should overflow with gratitude, while our mouth is filled
with praise. We should have David's feelings — " O mag-
nify the Lord with me, and let us exalt his name together."!

But in all, have an especial reference to the mediation,
intercession, and grace of Christ. Vain are all the forego-
ing rules and hints, without the Spirit of Christ in your
heart. You cannot really, or profitably, practise one of
them, unless the Holy Spirit be in you ; for however neces-
sary rules and precepts may be, never yet was a Christian
formed by rules alone, but by the Spirit of Christ giving
life to the letter, and writing the rule in the heart. He is

those whom we love now in thy presence, what will it be to meet
ten thousand glorified spirits, each of which we shall love infinitely
more in thy kingdom of glory than we can do any creature here !
Glory be to thee, O Lord of glory and of love, who hast given U8
such present pleasure in thy service, and such comfortable hopes of
those eternal good things which thou hast prepared for them that
love thee. Amen."
• 1 Cor. xiv. 16. t Ps. xxxiv. 3.

A TREATISE ON PRAYER. 115

present * By faith, then, realize his presence. It spreads a
savor — it imparts a life and beauty — it throws a glory upon
Christian assemblies. Believe, then, the Lord Jesus Christ
to be standing in the midst of his people, giving power to
the prayers, and efficacy to the blessing at the close, and
offering up in heaven all those petitions which you have
made on earth.

While the prayers which the minister has to read alone
are repeating, do not accompany him by your voice, or in
whispers : this well-meaning people sometimes do : but it
disturbs the devotions of others. The thing to be aimed at
is, that your heart go along with all the service, desiring
every blessing, and holding unseen communion with God.

And, Christian reader, may I not appeal to you, that
when you have come to the house of God in the spirit of
prayer, and with an earnest longing to enjoy the presence
of God, and the communion of saints with your fellow
Christians, you have found in some of the pathetic expres-
sions of our Liturgy, that nearness to God, and that mter-
course with him, which has been to your own mind a mani-
fest fulfilment of the promise to be present witli us when
we meet in his name. For instance, in repeating those
earnest entreaties for mercy at the end of the Litany, " O
Lamb of God that takest away the sins of the world, have
mercy upon us ! O Christ, hear us !" have you not, in happy
moments, found your hearts deeply affected, elevated, and
drawn out to the Savior 1

The spiritual worship of God in every part of the ser-
vice, without wandering or distracted thoughts, is one of
the highest attainments of the Christian, and perhaps not
to be expected on this side of the grave ; but, alas, how far
from this are we in general ! The writer mourns his own
continual failure of spiritual worship, while he is endeavor-
ing to exhort others to seek its attainment. Tt has been
observed, " How empty would our congregation!) be some-
times, if no more bodies were present than there are sf)uls ?
And what abundance of sorry service hath Our God that
nobody sees I" This subject will be more fully considered
hereafter. Sec chapter xi.

The hearing of the truth in faith, humility, and love, i%
a most important part in the solemnities of public worship.

* Matlh. xviii. 20.

116 A TREATISE ON PRAYER.

On this, however, we cannot here enlarge. Let it only bo
observed, that the more we can hear with a devout heart,
with a soul continually darting up holy desires that God
would send home to our hearts what we hear, the more
we thus hear with self-application and earnest prayer, the
more profit we shall receive.

After tlie close of the service, you should be glad of the
pause allowed in all well-ordered congregations, for secret
prayer to God, that he may pardon every imperfection, and
impress all that you have heard on your heart.

III. A due return from worship.

Alas ! how alive is the great adversary to rob us of every
good which we may obtain ! The benefit and comfort of
meeting our fellow Christians in a solemn act of worship,
are ofl;en lost by the vain or trifling conversation with them,
which so frequently succeeds immediately on leaving the
church. Is it not the fulfilling of that saying, " When
they have heard, Satan cometh immediately and taketli
away the word that was sown in their hearts 1"*

Christians should aim at carrying on the benefits of pub-
lic worship by suitable, spiritual, and heavenly conversa-
tion, while obliged to be in company. And they should,
when practicable, retire as soon as may be from the church
to the closet, to examine what has been the state of their
minds, and to meditate and pray over what they have
heard and done. It would greatly assist in impressing the
sermon deeply on your heart, to turn, as soon as may be
after hearing it, the substance of it into a prayer ; confess-
ing the sins that have been brought home to your con-
science, and asking for grace to fulfil the duties that have
been enforced. O that all ministers had such hearers !

Lactantius says, " That is not true religion which is left
it the church. The holy and heavenly principles enforced,
or exercised there, should be carefully nourished to influ-
ence the life." The Church of Christ would soon assume
a far brighter character, did we duly bnprove this great
means of grace.

But as there is danger of a careless return, so there is
danger of self-righteousness. Mixed and defiled as all our
services are, yet through the blindness of our minds, we

* Mark, iv. 15.

A TREATISE ON PRAYER. 117

are apt to think we are something when we are nothing.
Though it is the highest act of divine mercy that God is
willing to hear us, we are ready to fancy that we are doing
something for him, and put him under an obligation by
praying. I appeal to those who have watched their hearts
for the truth of this. O beware of this self-righteous spirit
which would taint all you do. " When you shall have
done all those things which are commanded you, (and who
has done this] but supposing the case) say, We are un-
profitable servants ; we have done that which was our duty
to do."*

Yet let not any (for we are apt to err on every side) be
too much discouraged hy the strictness recommended.
The writer freely confesses how much he falls short of
what he recommends; "the good I would, I do not; the
evil I would not, that I do." Let the conviction of our fall-
ing short only lead us to see the necessity of a total surren-
der to the righteousness of our crucified, risen, and inter-
ceding Savior ; and to come more simply to him for strength
to do that which is of manifest excellence, and a plain duty.

CHAPTER VII.

FAMILY WORSHIP.t

There are some very important means of grace, and
outward observances, which are plainly implied 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 public, and such more plainly is the duty of
family worship.

The reasons may be these. The Christian dispensation
is designed as a religion for people in every country, and
in every situation in which a human being can be placed.

* Luke, xvii. 10.

t The greatest part of this chapter may perhaps be read with ad-
vantage by the master of a family, wiien first beginning to attend to
Ulis duty.

118 A TREATISE ON PRAYER.

It is more of a spiritual transaction between God and the
soul than the Mosaic dispensation was. Had there then
been positive precepts respectinij the means of grace, and
the circumstantials of rclig-ion, and particularly respecting
tuTie, place, or frequency, the tender conscience, of which
God has ever manifested particular regard, would necessa-
rily have been burdened when placed in situations where
the duty was impracticable."*

By this, also, another important end is answered. A
trial is made of men's spirits. It is seen, whether, because
a positive precept cannot be brought requiring its perform-
ance, men will neglect a duty plainly implied. Thus more
of the real state of our minds is discovered, and it is mani-
fesited whether we have, or have not, a full and ardent love
for God, his worship, and service.

It will not, however, be difficult to prove the obligation
to family worship in various ways.

Consider the example of Abraham^ the father of the
faithful, and the friend of God. His family piety is that for
vi^hich he is blessed by Jehovah himself: " I know Abra-
ham, that he will command his children, and his household
after him, and they shall keep the way of the Lord to do
justice and judgment, that the Lord may bring upon Abra-
ham that which he hath spoken of him." Abraham is here
commended for instructing his children and his liousehold
in the most important of all duties, " the way of the Lord,"
the great doctrines of religion, and "justice and judgment,"
its great duties. And observe, " he will command" them ;
that is, he will use that just authority which God gives the
father and head of a family in the religious instruction of
his children. Abraham also prayed with, as well as in-
structed his family. Wherever he fixed his tent, there he
built an altar to the Lord. — This we read he did in the
plain Moi iah. And when ho removed to a mountain on
the east of Bethel, " there he built an altar, and called upon
vhe name of the Lord."f Now we may say to those who
neglect family worship, that as all real Christians are
*' Abraham's seed,"J " If ye were Abraham's children, ye
fvould do the works of Abraham."^ Your neglect of this

* See Cecil's Remains. t Gen. xii. 7, 8.

i Gal. iii. 29. $ John, viii. 39.

A TREATISE ON PRAYER. 119

duty, tends to show that you do not really belong to
Christ*

The examples of other holy men are similar to that of
Abraham. 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."t Neither the exalted station which he occupied,
nor his various and pressing- public labors, prevented his
attention to the relio-ion of his family. When David had
brought the ark of God into Jerusalem with gladness, sac-
rifices, and thanksgivings, after discharging all his public
duties, and blessing the people in the name of the Lord of
Hosts, " he returned to bless his household."]: In addition
to these might be brought the examples of Job, (ch. i. 5.)
Daniel, (ch. vi. 10.) and others. While the ark rested in
the house of Obed-edom, a blessing came on him and all his
household. Would you then obtain the blessing of your
household, let your family be daily assembled for prayer
and praise. 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 people, and prayed to
God alway."^ The early Christians practised this duty.
St. Paul greets the Church in the house of Priscilla and
Aquila, when they were at Rome,l| and sends the saluta-
tion of the Church that was in their house when they were
in Asia.*^ We may probably gather hence, that he al-
ludes rather to the assembly of a religious family than to
that of a stated congregation.** When Peter was released
by the angel from prison, " he came to the house of Marj
the mother of John, where many v.ere gathered togethei
praying."tt

These examples are brought forward to show you, that

* Let us also notice the principle which influenced Abraham—
"If Abraham were justified by works, he hath whereof to plory."
But he utterly renounced such ideas. In pleading before God, how
he abases himselfl " Behold, now I have taken upon me to speak
unto the Lord, which am but dust and ashes !" Abraham was jus-
tified by faith, and relying on the promises of God, his heart was
filled with love, and hence he sought to impart to his family those
spiritual blessings which he himself enjoyed.

t Josh. xxiv. 15. X 2 Sam. vi. 20. $ Acta, x. 2.

II Rom. xvi. 3. IT 1 Cor. xvi. 19.

** See also Col. iv. 15 ; Philemon, 2. tt Acts, xu. 12.

120 A TREATISE ON PRAYER.

m duly attending to family worship, you are "followers of
them who through faith and patience inherit the promises."

The example of Jesus Christ confirms the obligation
arising from that of good men. He was the head of his
family, and his Apostles belong to his household.* We
perpetually read how he instructed them in private, and
asked them various questions as to their religious know-
ledge.! He often prayed with his disciples.| You call
yourself a Christian ; then remember, " he that saith he
abideth in him, ought himself so to walk, even as he
walked."^

Threatening s are pronounced against those who disre-
gard this duty. Those who neglect the worship of God in
their families, lie (awful thought !) under the displeasure
of the Almighty, under the frown of the Most High. Ob-
serve what is said.ll "Pour out thy fury upon the heathen
that know thee not, and upon the families that call not upon
thy name." Now, if the heathen and their families are to
be thus punished, judge you what will become of those
families in a Christian land, living as heathens, without re-
gard to God and his worship. Indeed, " if any provide not
for his own, and especially for his own house, (both in tem-
poral and spiritual things) he has denied the faith, and is
worse than an infidel."1I Ah, Christian, if you have hith-
erto neglected this duty, you should, without delay, " fly for
refuge to the hope set before you in the Gospel ;" seek for
pardon through the blood of Christ : and henceforth " walk
m newness of life." Yes, begin " to-day, while it is called
to-day,"** to practise the duty.

Family prayer has also some peculiar advantages. It is
a most important means of propagating piety to posterity.
Children are creatures of imitation. They love to copy eJI
that they see in others. The characters of unborn genera-
tions may depend on your conduct in this matter.ff David
Bays of the Lord, " He established a testimony in Jacob, and
appointed a law in Israel, which he commanded our fathers,
that they should make them known to their children, that
the generations to come might know them, even the chil-

* Matt. X. 25. t Matt. xiii. 51 ; xvi. 13.

X Luke, ix. 18 ; xi. 1. $ 1 John, ii. 6.

II Jer. X. 25. IT 1 Tim. v. 8.

•♦Heb. iii 13. tt Eph. vi. 4 ; Prov. ixiL 6

A TREATISE ON PRAYER. 121

dren which should be born, who should arise and declare
them to their children, that they might set their hope in
God, and not forget the works of God, but keep his com-
mandments."* Perhaps the present degraded condition of
the millions of immortal souls now living in idolatry, with all
their guilt and misery, might be traced up to the neglect of
family instruction, as one principal cause.

Family worship, when duly conducted, is attended with
many happy effects on your whole family . No wonder 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 disa-
greeable circumstances, are continually disquieting them.
It is just what might be expected. How can they, who neg-
lect the worship of God in their families, look for peace or
comfort in them 1 I am sure, also, that I may confidently
appeal to those who have regular and daily family prayer,
that, when conducted in a simple and devout spirit, it has a
tendency to remove, or allay, all those unhappy passions to
which our common nature is subject, and which, more or
less, appear in every family. It unites the members of the
family together, gives the head of it a feeling of tendemesa
and affection for those under him, and makes them esteem
and love him. Some masters are, on this account, almost
considered as angels in their families. Cecil says of family
worship rightly conducted, " It may be used as an engine
of vast power in a family. It diffuses a sympathy through
the members. It calls the mind off from the deadening ef-
fects of worldly affairs. It arrests every member with a
morning and evening sermon, in the midst of all the hurries
and cares of life. It says, ' There is a God !' ' There is a
spiritual world !' ' There is a life to come !' It fixes the idea
of responsibility in the mind. It furnishes a tender and ju-
dicious father or master, with an opportunity of gently
glancing at faults, where a direct admonition might be in-
expedient. It enables him to relieve the weight with
which subordination or service often sits on the minds of
inferiors."

Family prayer gams for us the presence and blessing of
our Lord. There is a promise of his presence, which ap-
pears peculiarly applicable to this duty.f Many have found

* Ps. Ixiviii. 5, 7. t Matt xviii. 19, 20

122 A TREATISE ON PRAYER.

in family worship, that help and that communion with God
which they had sought for with less effect in private prayer.
It was the experience of one Christian, '• I find more of ^he
presence of God, and more of the real spirit of prayer^ in
praying- with my family, than in almost any other means of
grace." Surely, the Christian, who really loves his Savior,
would regularly call his family together to pray with him,
from this consideration alone, that he might enjoy more ot
his Lord's presence.

Dr. Buchanan strikingly conlrosfs a family which wor-
ships God, and a family ivhich worships him not; and the
excellence of the remarks will justify the length of the
quotation. " How painful 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 exul-
tation of heart for the divine goodness ! There are, indeed,
accents of exultation and mirth : ' and the harp, and the viol,
and the tabret, and the pipe, are in their feasts :' but there
is no remembrance of God : ' they regard not the operation
of his hands.' While even inanimate 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 providence 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 the 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
strengthened by the tenderest and most powerful sanctions.
On the hallowed day they repair, with gladness of heart, to
their respective places of worship, and mingle with assem-
blies 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 he

A TREATISE ON PRAYER. 123

half of the country, and is accepted in heavenly places
through the intercession of the Mediator."

Though these reasons would of themselves be sufficient
to establish this duty, and therefore be a sufficient answer
to any objections, it may be proper to consider some of the
objections usually made.

One objection sometimes offered is, I have no ability
to pray in my family. I have no talents or gifts for this
work, and should only expose myself. It has been remarked,
" Tliis is almost the only case in which people are apt to
have a very mean opinion of their own abilities. But this
is not the language of Christian humility." Let me reply
to the objection in the words of Milner — " It is acknow-
ledged that many are unht for such an undertaking, and
there are those who are forward to attempt things, for which
(at least till they have more experience) they are not
qualified. But we have good and sound forms of prayer,*
easily procured, which you may make use of on these oc-
casions. Surely, if you attend to this practice, in a hearty,
conscientious way, avoiding an unmeaning, cold formality,
v.^hich is the too common bane of things of tliis nature, you
may expect the divine blessing to accompany it to yourselves
and your households."

Another objection is, I am afraid of being ridiculed, or
thought unnecessarily precise and strict. This, though not
much brought forward, has frequently great weigJit with
those who neglect this duty. Now, here, I say the irre-
ligion of others is the very reason why you should be faith-
ful to God. Imitate here the holy example of Noah, Abra-
ham, Joshua, and all the servants of God. If your religion
were real, though you stood alone in the whole world, it
might still be said of you, in the striking expressions of
Milton—

" faithful found

Among the faithless, faithful only he

Among innumerable false, unmoved,

Unshaken, unseduced, unterrified,

His loyalty he kept, his love, his zeal :

rCor number, nor example, with him wrought

To swerve from truth, or change his constant mind,

Though single." Paradise Lost, Book V.

*As those of Cotterill, Knight. Bean, Svvete, and Jenks; and
Short Prayers for every Morning and Evening, by the Religious
Tract Society. Some prayers are added at the end of this Treatise.

124 A TREATISE ON PRAYER. ^

Perhaps in this very thing-, God is bringing- the touch-
stone to your character : lie hero tries you whether you
will indeed confess Christ before men. Remember, then,
" if we deny him, he will also deny us ; if we confess him
before men, he will also confess us before his Father and
the holy angels in heaven." • Some have regular family
worship in general, but when they have any friend in the
house, unaccustomed to this service, they are induced by
the fear of man, or perhaps the pretence of not giving of-
fence, to neglect it. This conduct is utterly unworthy of
a true Christian.

Others object, / have not time for the duty ; I am en-
gaged in business from morning to night. Is this true?
then surely you, who have so much to do, above all men,
ought especially to seek the favor and help of God. His
blessing " maketh rich, and he addeth no sorrow with it :"
but without it, all your endeavors and labors will profit you
nothing ; they will never make you happy. But have you
never any leisure for amusement, for vanity, trifling, and
folly ] Remembering that God knows how you employ all
your time, will you venture to say, that you cannot collect
your family together for a few minutes in the morning and
in the evening ? Have you time to provide food for their
perishing bodies, which last but a few days, but no time to
dispense the bread of life to their never-dying souls? The
want of time proceeds in most cases from indisposition to
the duty ; or, at best, from want of due management. If
you appoint those stated and fixed times which shall be
found most convenient, and keep to them regularly, you
will find that it will be as as easy to collect your family to-
gether, and as indispensable to have regular family prayer,
as it is to have your daily meals.

Some bring an objection of another kind — I should meet
with opposition from some in the family. Are you only
an inferior member of the family ] you should still, at proper
times, use what influence you have to obtain so great a
blessing ;* and if you cannot succeed in your attempts, God

* I know an instance of a child in a family, where this duty was
neglected, upon her return from a visit in another, where it was
daily performed, being the instrument of effecting a reform in this
particular, by only asking her parents, "Why can we not have daily
family prayer ?" The remonstrance of tiie chdd, through God's bles»»
ing, was effectual.

A TREATISE OX PRAYER. 125

will not lay the sin of neglecting family worship to your
charge. But whatever weight this objection may have
with those in inferior stations in the family, sure I am that
this objection should have no weight with the master, or
the head of the family. Do not have thus plainly to con-
fess that you fear man rather than God. Remember, that
you are responsible for the duties of that station in which
you are placed. Be firm, and of good courage, in this mat-
ter ; and, whatever you may give up of your own ease and
inclination in worldly things, for the sake of quietness and
rest, give nothing up, where it concerns your duty, the
good of immortal souls, and the glory of God, to be firm and
resolute. See Ps. ci.

But you say, I do pray with my family on a Sunday. It
is certainly better thus to collect your family together on
the Sabbath, than not at all ; but you are required to in-
struct your family, not merely on Sunday, " but when you
lie down, and when you rise up."* Your limited perform-
ance of the duty shows that you do not really love and
enjoy it; if you did, you would be more frequent in practis-
ing it. And I may appeal to you whether you and your
family do not generally find it a weariness, (Mai. i. 13,)
after the duties of the Sabbath, to be engaged in a service
which daily custom and habit have not yet made necessary
and delightful.

But is not the real, though not the avowed objection, this,
I am afraid of too great a restraint on myself? I am
afraid that more will be expected from me ; that I must be
more consistent in my character, and more circumspect in
my conduct. Look well into your hearts if this be not the
real difficulty ; and if it be, only consider what a sad mark
it is of a man's spiritual condition, when he is afraid of a
restraint on his sins. Job xxi. 14, 15.

Howe observes, " We should look on family religion, not
merely under the notion of a duty, and as imposed ; but as
a. privilege, and a singular vouchsafement of grace tliat
there may be such a thing."

" It hath been accounted so even in the very Pagan world.
A divine presence, to have a Numen at hand and ready ,
how great a privilege hath it been reckoned ! In the dark
and dismal days of Popery, when that hath been regnant,

* Dent. vi. 7.

L2

126 A TREATISE OX PRAYER. »

what a terrible thin^r it has been counted to excommunicate
a nation, to put it under an interdict ! Now let us consider
this matter so. What if, instead of being bidden to pray
in our families, we should be forbidden to pray in them 1
Make but that fearful supposition. Suppose there should
be a special interdict on your house, and that by some par-
ticular signification of the mind of God from heaven it
should be said, ' I will have no worship of God out of this
house ! from your house I will accept no sacrifice ! I will
hear no prayer !' What a terrible doom were this ! What
a dark and horrid cloud would be drawn over that habita-
tion, if it should be said, ' Here shall be no prayers, here
shall be no mention of tlie name of God !' So that as in
a like case represented to us in reference to the people of
the Jews — the poor forlorn members of that family should
say, ' We may not make mention of the name of the Lord,'*
what a dismal thing- were this !"t

Trusting, then, that the reader is now satisfied as to the
duty and privilege of daily family prayer, and only wishes
to know how he may best practise it ; we will make some
remarks with reference to the due performance cf family
worship.

Every head of a family should consider himself as the
minister or priest of his own family. It is, if we may use
the expression, his parish, and he should consider that he
is as responsible to God for the welfare of the souls thus
committed to him, as the minister is on a larger scale.
The sin of omission lies at his door, if it be neglected.
" Masters, give unto your servants that which is just and
equal, knowing that ye also have a Master in heaven,"
may be applied to their spiritual as well as their temporal
wants. Let the head of the family, then, consider it his
duty and his privilege to conduct family worship.

A preparation of mind for this duty, by taking a few mo-
ments of retirement for self-recollection and prayer, has
been fJjund by many to be highly advantageous.

Where circumstances will admit of it, read the Scrip-

* Amos vi. 10.

t Howe's Works, vol. v. p. 413. The whole Tract, entitled "The
Obligations to Family Roligion and Worship," is well worthy of a
serious and attentive perusal.

A TREATISE ON PRAYER. 127

tures, and sing a Psalm or Hymn, as well as pray with your
family.

Read the Scriptures : a portion from one Testament in
the morning, and from the other in the evening. Both the
Old and the New Testament are thus constantly brought
before your families. If you pursue a regular course, go-
ing through one book before you begin another, your les-
son will always be found for you. Those who have the
talent of explaining the Scriptures in an impressive and
lively way to their families, (and this talent will increase
as it is used) will be able to give much additional interest
by a few short observations on what has been read. Those
who have not this talent, may find excellent helps for this
purpose ; as the Practical Observations in Scott's Bible, in
Doddridge's Exposition of the New Testament, or selec-
tions from Matthew Henry. Only in all take care to be
brief, practical, familiar, and serious. Any thing long, or
critical, is out of place, and tedious. Let each member of
the family bring a Bible. Some have found that it helps
to keep alive their attention, to refer them occasionally to
parallel passages, one of the family reading the passage.*
The reading of the Scriptures daily in family worship, is
a plain and positive duty. How can you otherwise fulfil
the express directions of the Scriptures themselves ] Deut.
vi. 7.

Occasionally sing a Psalm or Hymn. When you have
time, and your family can join toirether in singing, this adds
much to the cheerfulness of family devotion. " Psalmody,"
says Dr. Hammond, " made up a very great part of the
devotions of the primitive Christians, both in the public as-
sembly, and more privately in the family, and in their re-
tirements in the closet." When our Lord had instructed
his family, the twelve Apostles, he sung an hymn with
them, (Matt. xxvi. 30,) and then prayed with them. John

* Some have found it an excellent practice, and it is one which
is recommended to pious masters and mistresses, to take some time
in the course of the Sabbath, or any other fixed time that may be
more convenient, to converse apart with each member of the family
on the subject of religion, giving them suitable advice. This has
been attended with the happiest effects. It discovers the true state
of your family — enables you better to pray for them, and with them
— and gives you many happy opportunities of arousing the careless,
strengthening the weak, encouraging the desponding, and confirm-
ing the strong.

128 A TREATISE ON PRAYER.

xvii. This great example may encourage us to " go and do
likewise." St. Paul says, "Be filled with the Spirit, speak-
ing to yourselves in Psalms and Hymns, and spiritual
songs : singing and making melody in your heart to the
Lord."* Anticipate thus, on earth, the songs of the blessed
above. Learn here below the employments of heaven, and
fulfil the promise, " the ransomed of the Lord shall return
and come to Zion, with songs, and everlasting joy upon their
head."f

Conclude with Prayer. To some, God has evidently
given the spirit of grace and supplication, so that they can,
after some practice and experience, pour out with ease and
fluency the continued and refreshing stream of holy feel-
ings and ardent devotion. This gift is bestowed on them
for the benefit of others, and they ought freely to use it. It
is also a gift which may be more generally attained than ia
commonly supposed. Many pious poor, without human
learning, possess it in a great degree. Let others use good
forms. Happy are the families that have devout and heav-
enly-minded masters or parents, who pray for them in pri-
vate, and edify them by praying with them !

The Lord's prayer seems particularly appropriate as a
family prayer ; and while comprehending the case and cir-
cumstances of the Universal Church, it still has a reference
to that church under the idea of a family, " a whole family,"
one in heart and mind, however separated or dispersed in
person.

After those directions which have been given respecting"
private, the less need be said on family prayer.

Respecting the proper subjects to be mentioned, there
are some things which may, with great propriety and in-
terest, be brought before the family altar.

Any particular circumstances which have occurred should
be mentioned. Is any member of the family unwell ? the
prayer of faith may save the sick. Is any afflicted ] " Call
upon God in the time of trouble, and he will deliver him."
Has any member left your family for a season] by praying
for him, " though absent hi body," you will be " present in
spirit, serving the Lord." Are any changes about to take
place, or any scheme to be effected, in which the family
are interested — any one about to join or to leave the house-

* Eph. V. 19 ; see also Col. iii. IG. t Isa. xxxv. 10.

A TREATISE ON PRAYER. 129

hold ? are any special means of grace, confirmation, bap-
tism, or the Lord's Supper before you 1 these things may
properly be mentioned, and their due improvement be re
quested of God in family prayer.

Much of the substance of the Scriptures which you have
read, may generally be advantageously turned into prayer.
This, while it gains the blessing and averts the evil about
which you pray, will also impress the passages of Scrip-
ture more deeply in the mind and on the heart, and will
prevent sameness and repetition of expression.

These local circumstances induce the writer to think
that extempore prayer is often more suitable and affecting
for a family, than a form of prayer.* Nor is the objection
that those who pray with you do not know what is coming,
and therefore cannot join you, a really solid one. Experi-
ence confirms the remark of Bishop Wilkins, " that as a
man may in his judgment assent unto any divine truth de-
livered in a sermon which he never heard before, so may
he join in his affections unto any holy desire which he
never before heard."

But to sum up the heads of family prayer in a few words,
attend to these four things.

Family sins. " Confess your faults one to another, and
pray one for another."! " Humble yourselves in the sight
of the Lord, and he shall lift you up."| This habitual, peri-
odical, and mutual confession, morning and evening, of
your mutual infirmities, your pride, your selfishness, your
impatience, and your sinfulness, will have a great tendency
also to soften down what is harsh and forbidding, and to
unite you together.

Family wants, whether spiritual or temporal. Here is a
large scope for daily prayer. And here you may pray that
all may fiilfil their relative duties, whether it be as father
and mother, husband and wife, master and mistress, in-
mate, servant and child ; and that all may apply themselves
faithfully, constantly, and diligently, in their respective

* The writer is far from desiring to press this on all. He knows
several good and judicious men who use forms. It is utterly wrong
in any to think worse of those who do so, and to consider them on
that account as deficient in ihe gift of prayer. Do not such rather

i)rove their own deficiency? for the true gift of prayei will be fol-
owed by charity, tenderness, and humility.
t James v. 16. J James iv. 10.

130 A TREATISE ON PRAYER.

situations, to the work which God has g-iven them to do;
that they may exhibit the truth of David's saying-, "Be-
hold, how good and how pleasant it is for brethren to dwell
together in unity."

Family friends. The parents, brothers, sisters, rela-
tives, and friends, of those assembled together, and the
minister by whom they are instructed, should not be for-
gotten. Your immediate neighborhood, the town in which
you dwell, the nation to which you belong, all in authority,
and especially the cause and Church of Christ throughout
the world, the Jews and the benighted Gentiles, should all
have place in your prayers.

Family mercies. In the morning, after having been
kept in safety throughout the defenceless hours of night,
free from fire, accidents, or disturbance ; in the evening,
when the wants of the family for the day have all been
supplied, it is surely right, and almost natural for you to
unite in acknowledging God's mercies. That you have
"bread enough and to spare:" that you have light, life,
liberty, health, and strength, call for your united praise.
But above all, " the common salvation,"* offered to you all ;
"the common faith, "f which you all profess to receive ;
the union in Jesus Christ — " One body and one spirit, even
as ye are called in one hope of your calling ; one Lord,
one faith, one baptism, one God and Father of all, who is
above all, and throucrh all, and in you all :'*f all these things
bestowed on Christians, through the inestimable love of
God in Christ Jesus, require you to offer united sacrifices
of thanksgiving.

Grace before and after meals is another part of family
prayer, which no Christian master can neglect. The Apos-
tle, after reproving those who commanded to abstain from
meats, goes on to assert, " Which God hath created to be
received with thanksgiving, of them which believe and
know the truth. For every creature of God is good, and
nothing to be refused, if it be received with thanksgiving:
for it is sanctified by the word of God and prayer. "§ In
discharging this part of family worship, take heed of a few
mere formal words. Be serious and devout in every ap-
proach to the great God.

* Jude 3. t Titus i. 4. % Eph. iv. 4. 6

% 1 Tim. iv. 3, 4, 5.

A TREATISE ON PRAYER. 131

The manner of conducting family worship is of much
importance. Be not on the one side needlessly tender about
your own reputation in mere outward things, nor on the
other careless and remiss. Let us have a greater awe of
God's majesty than of man's presence. We will now no-
tice some things to be avoided.

Some, by a voice too loud, or too low, or from using a
particular whine or tone — or by a repulsive manner — by
aiming at fine expressions, or by vulgar and coarse ones,
or by excessive length, fatigue and perhaps disgust those
whom they desire to edify. Let all be natural and simple,
short and devout, and your voice such as you use in con-
versing with your friends on serious subjects. In the mul-
tiplied engagements of large towns, long prayers are not
suited to the situations of most families ; yet do not abridge
the duty so as to make it a mere form, and as if you were
glad to hurry through it. Seek, in short, to have your wor-
ship such that a piously-disposed family may rejoice when
the time of prayer is come : and amid the cares, distrac-
tions and sorrows of life, may count it a relief and a privi-
lege.

We have hitherto considered the duty of the Head of
the Family. The duties of those who join in family wor-^
ship, are, duly to prize the privilege, and to beware of a
wandering, cold, and careless spirit, which will destroy all
your benefit and comfort in it, whoever teaches, whoever
prays. It is the joining of every heart in the requests of-
fered up, which gives to family prayer its greatest efficacy.
You should agree to ask ; your spirit should join the spirit
of him who prays ; let there be a secret " Amen" in your
hearts to every petition,* and thus you will obtain the
promised blessing. And do not think it sufficient for you
to have joined in family worship, and that you may then
neglect secret prayer. Never forget to pray in secret also

What a lovely sight it is to see a whole family thus
uniting together morning and evening, preparing and being
made meet, day by day, for " the inheritance of the samts
in light ;" obtaining on earth the humble, dependent, thank-
ful, holy, and heavenly state of mind, which fits them for
joining the family of their Lord in heaven ! Whatever
Btorms rage without, such a family, obeying the direction,

* 1 Cor. xiv. 16.

132 A TREATISE ON PR AVER.

" Con.e, my people, enter thou into thy chambers, and shut
thy doors about thee ; hide thyself as it were for a little
moment, till the indignation be overpast,"* are safe. They
are able to say, " God is our refuge and strength."!

May what has been said induce those who have hitherto
lived in the neglect of this duty, to take up at once David's
firm resolution, " Surely I will not go up into the taber-
nacle of my house, nor go up into my bed ; I will not give
sleep to mine eyes, nor slumber to mine eyelids, until I
find out a place for the Lord, an habitation for the mighty
God of Jacob."! Let me beseech you — lose no time — not a
single day. Difficulties may be multiplied ; but only set
about it in faith and prayer, wisely and vigorously, and
they will all vanish. Say firmly, as Jacob did to his household,
and to all that were with him, " Put away the strange gods
that are among you, and be clean, and change your gar-
ments, and let us arise and go up to Bethel, and I will make
there an altar unto God." J

And may those who have attended to this duty, find the
hints that have been given, an additional help to the per-
formance of it ; and also feel pledged, by their prayers and
instructions, to bring into the family in the day the charac-
t-.:r which they have manifested, and the graces which they
requested in their united devotions.

But let them not think, as some have been ready to think,
that a discharge of this duty will absolve them from the
constant practice of daily morning and evening devotions
in secret. He who prays only before others, has much rea-
son to suspect that he prays to be seen of men, and has no
real love to God, nor true knowledge of the nature of
prayer.

CHAPTER VIIL

SOCIAL PRAYER.

The 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

* Isa. xxvi. 20. t Ps. xlvi. 1. t Ps- cxxxii. 3—5.

$ Gen. XXXV. 2.

A TREATISE ON PRAYER. 133

family worship. It would be well if Christians-were more
accustomed than they are to sanctify their occasional meet-
ings by prayer, and to meet also for the purpose of uniting
in prayer to obtain those blessings which they need. The
particular promise given to united prayer has led many to
practise this both as a privilege and as a duty. " If two of
you should 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 per-
formance of this. When Peter was in prison, " prayer waa
made without ceasing of the church unto God for him ;"f
and when he came to the house of Mary, the mother of
John, he found there " many that were gathered together,
praying."! When Paul and Silas were thrown into prison,
they comforted each other by social prayer. " Paul and Si-
las prayed and sang praises unto God : and the prisoners
heard them." 5 " 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 their minds with his ; the more cords the easier draught
Aaron was brother to Moses. There cannot be a more bro-
therly office than to help one another in our prayers, and
to excite our mutual devotions. 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." il

And as social prayer is a duty binding generally on all
Christians, so there is a special reason for it in some par-
ticular 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 our prayers be not hindered."ir

There are some things which seem peculiarly to call for
social prayer. Let me especially mention the state of the
church of Christ in our own country, and throughout the
world, as calling for our attention. The various precepts
and examples in the word of God on this subject, and the

* Matt iviii. 19. t Acts xii. 5.

t Acts xii. 12, $ Acts xvi. 25.

U See Bishop Hall's Works. S 1 Pet. ill. 7.

M

134 A TREATISE OX PRAYER.

present remarkable signs of the times, evidently require
the Christian's remembrance of this in all his social pray-
ers. David gives us a solemn direction, and a copy of his
prayer and determination on this subject ;''■' " Pray for the
peace of Jerusalem ; they shall prosper that love thee.
Peace be within thy walls, and prosperity within thy palaces.
For my brethren and companions' sake, I will now say.
Peace be within thee. Because of the house of the Lord
our God, T will seek thy good." This will lead to prayers
for the enlargement of the borders of Sion, by the conver-
sion of the heathen, Isa. Ixii. Nor should the state of your
own nation be forgotten. 1 Tim. ii. 1, 2.

St. Paul hoped for deliverance from his difficulties by the
Corinthians, " helping together by prayer"f for him, and
this supposes that Christians will unite in prayer for their
minister. Remember then your minister in your social meet-
ings : 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 1 There are various other
things of general and personal, or local interest, that need
not be here specified, which aflx)rd suitable subjects for so-
cial prayer.

It is a proof of the low state of religion among us, that
many, and those even real Christians, (for of them only I
speak,) can meet and part in oiu- day without praying to-
gether. Is it feared that this might be counted strange and
uncommon 1 this is only a weak objection. The devoted
Christian is an uncommon character, and must expect to
be often reproached for unnecessary strictness and precise-
ness. Have you reason to think that this would be an un-
welcome service ] surely, then, you should not voluntarily
be much in the society of those who would think it such. Or
may not another reason be, that the conversation, even
among those who have professed to renounce the world and
Its vanities, is often so trifling, so worldly and so vain — sc
mucn about man, and so little about God, and Christ, and
his word, and his love, that your souls are unprepared and
unfitted for communion with him "?!

* Ps. cxxii. 6— 9. t2Cor. i. 11.

1 1 cannot here but subjoin the remark which a valued friend made

A TREATISE ON PRAYER. 135

Walts says, " If we pray among a select society of Chris-
tians, we draw near to God with a holy boldness, something'
like what we use in our duties of secret worship. We have
reason to take more freedom among those that are fellow-
saints, and whose hearts have felt many of the same work-
ings with our own. Then, when our faith is lively, we should
give thanks to God for our election in Christ Jesus ; for the
atonement and righteousness of the Son of God, in which
we humbly hope to have an interest ; for the enlightening
and sanctifying work of his own Spirit upon our hearts ; for
our expectations of eternal glory : and by expressing the
joys of our faith to God, we may often be made a means,
through the power of the Holy Spirit, to raise the faith and
joy of others."

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 would enjoy, in a
much higher degree, 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 enkindling the sacred flame in others. You
would receive a greater blessing than you have yet done in
all your family and social relations. " Persons who belong
to several families may, and ought to meet on these occa-
sions. The consent of importunity is a pleasing instance of
brotherly love."

Those who join in Social Prayer, should guard against
a spirit of criticism on the prayer which they hear, and en-

on this passage. He says, "Conversation amoftg Christians often
takes a trifling turn, often a party turn in politics, and often one
which merely concerns the circumstantials of things, and this for
the evident purpose of excluding essentials. Thus the manner of a
preacher, his style, his appearance, often occupy the place which is
due to his matter. Or, if the matter be introduced, it is not for the
purpose of enjoying its excellence, in turnmg it to the exciting of
present good, but rather as a ground of critique on his mode of treat-
ment, affording a subject of ingenious remark, if not of authoritative
decision. There are religious Tattlers and Bus3'^-Bodies, it is to be
feared, as well as those of the world ; but it should never be forgot-
ten, that a religious gossip is less excusable tlian a worldly gossip.
The object of the worldly is to kill lime ; and ibr this purpose char-
acters are sjwrted with, and idle tales and jokes indulged in. It
should be the Christian's object to redeem the time, and to improve
It by edifying his associates."

136 A TREATISE ON PRAYER.

tleavor to join in the desire intended, even when they think
that the mode of expression is not altogether proper, or
suitable. Watch against criticising and being offended with
the mere words and manner of others. Those, indeed, who
do pray, should take care to avoid occasions of offence, by
simplicity and propriety in their mode of conducting the
prayer. But when sinful creatures kneel together before
their Almighty Creator, the solemnity of the work in which
they are engaged, and the greatness of his Majesty, should
prevent a rigid observance of each other. " Judge not, that
ye be not judged."

In this, as in every means of grace, beware of any
thing like ostentation, display, or self-rightoousness. En-
deavor to attain Christian simplicity, " and the meekness
of wisdom."*

CHAPTER IX.

THE GENERAL HABIT OF PRAYER.

Hitherto we have dwelt on the various kinds of devo-
tion, private, public, family, and social, which should each
come in their course at stated times; but the believer's
character, " I give myself unto prayer,"f shows that he is
continually m 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 perseverance."! "Pray without ceasing."^ "Continuing
instant in prayer." |1

These directions are in some measure fulfilled, by a con-
stant attention to those kinds of prayer we have before
mentioned ; but they may have a yet more complete fulfil-
ment, in the habitual disposition of the Chistian's mind, his
readiness at all times for prayer, and the exercise of this
disposition in continual aspirations of soul, and desires ex-
pressed unto God in the midst of his other duties. These

* James iii. 13. t Ps. cix. 4. t Eph. vi. 18.

$ 1 Thes. v. 17. II Rom. xii. 12.

A TREATISE ON PRAYER. 137

aspirations are both a great sign and means of our he'mg
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
otlen brinof it to his mind during his work, but will only
incline him to labor more constantly and cheerfully ;
and a Christian's love to his Savior will have tlie same
eltect. The breathing- of the lungs, and the beating of
the pulse, hinder not our being engaged in other work :
and the lifting up of holy desires unto God, will only quick-
en us, and animate us in the performance of the daily labors
of our life.

The expression of this state of mind has been sometimes
called ejaculatory prayer ; when there is a habit of prayer,
there will frequently be short, earnest petitions darted up,
on the moment, to the throne of grace.

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 to him. What a spiritual life may the
Christian, improving every thing by prayer, lead ! This will
consecrate every field, every wood, and every dwelling-
place. It will turn an ordinary walk into a morning or
evening sacrifice. Making this heavenly use of earthly
things, you will rapidly advance in conformity to the divine
image, you will be strong in overcoming sin, and you will
carry on schemes of good with a power which nothing can
resist. In a moment you thus bring God, and his presence,
and blessing, into the midst of all your concerns, and bring
peace, love, and tranquillity amidst all the cares and tumults
of life, into your own heart.

" How highly," says Cooke, " would a courtier prize a
privy key of admittance to his sovereign at all times ! This
key we possess in ejaculatory prayer. It is a 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
exa7r.pl.es of prayer which we find in the Holy Scriptures
are of this kind. Were all these examples to be enumer-
ated, 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
M2

138 A TREATISE ON PRAYER.

not in this way be sought and obtained. It may be right to
bring a few specimens from different parts of the sacred
volume.

When the Patriarch Jacob, after much persuasion, at
length permits his sons to take their youngest brother Ben-
jamin, his heart sends 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 son."f

W/ien the Egyptians were behind the Israelites, and the
Red Sea before them, and the mountains hemmed them in,
and the people were repining and murmuring, in that great
difficulty, the heart of Moses was with his God ; and though
we read of no outward prayer, yet God says to him,
*' Wherefore cryest thou unto me 1 speak unto the children
of Israel that they go forward."|

In a similar great extremity, when the people talked of
stoning David, he " encouraged himself in the Lord his
God."§ And when, flying from his rebellious son Absa-
lom, he was going up Mount Olivet, one told him that
Ahithophel, his counsellor, was among the conspirators,
David prayed, on the moment, as he was going up the hill,
" O Lord, I pray thee, turn the counsel of Ahithophel into
foolishness." II

Nehemiali is an eminent example of the same spirit of
prayer. You may observe it throughout his whole history.
The following is an example. Being sorrowful in the
presence of the king, and having stated the reason, the his-
tory goes on, " The King said unto me. For what dost thou
make request 1 So I prayed to the God of heaven, and I
said unto the king. Send me unto Judah."ir He doubtless
means that he lifted up his heart to God, before he asked
the king. You may see in various places how he thus
brought all his actions in prayer befDre God, and entreated
that he would remember him for them.

Our Lord Jesus Christ, who left an example for us to
follow, frequently thus addressed his Father. In the midst
of the people, on one occasion, he said, " Father, save me
from this hour ; but for this cause came I into the world.
Father, glorify thy name."** Again, on the cross he says,

* Gen. xliii. 14. t Gen. xliii. 29. t Exod. iv. 15.

$ 1 Sam. XXX. 6. || 2 Sam. xv. 31. TNeh. ii.4.

•*Johnxii.27.

A TREATISE ON PRAYER. 139

** My God, my God, why hast thou forsaken me."* And he
prayed there, not only for himself, but in the midst of his
sufferings, beholding- with pity his savag-e murderers, the
mockinof priests, and deriding people, his compassionate
heart breathes out itself in the short and fervent prayer,
*' Father, forgive them, for they know not what they do."f
O love, till then unknown ! how should such an example
teach us when reviled not to revile again, but rather to
" pray for them that dcspitefully use" us !

The gracious answers vouchsafed to these prayers
should encourage us to imitate the examples thus brought
before us. Let us, then, fulfil our Lord's direction, " Pray-
ing always, that we may be accounted worthy to escape all
these things, and to stand before the Son of Man.^':(:
' 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 sliould be like the flowing tide, which
gradually gaining point after point, the retiring wgves
again and again returning, filling up ail vacancies, advan-
cing and still advancing, at length replenishes, in regular
progress, the whole space. Let the spirit of devotion ad-
vance till it fill our whole souls.

Indeed, the truly-advanced Christian is knovm by this
mark, as much as 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 ray rest, for thou, LoVd, only makest me to
dwell in safety."^ In the midst of his business he is " fer-
vent in spirit serving the Lord."]] He can say, ** On thee
do I wait all the day ."IT " 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 common 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 impure, the li-
centious and the gay, even when outwardly engaged in
other things, have their minds full of their particular sins.

* Matt, xxvii. 46. t Luke xxiii. 34. X Luke xxi 36.

$ Ps. iv. a II Rom. xii. 11. ^ Pa- ixv. 5.

140 A TREATISE ON PRAYER.

Let the Christian's heart then be filled with that great
work in which he is engaged. As they pollute all theii
sacred duties by w^orldly thoughts, so let him consecrate aB
his common actions, by the constaiit and heavenly breath-
ings of his soul unto God.

But how often is nature in the believer stronger than
grace ! Do not Christians sometimes pass a whole day with
hardly a single devout aspiration 1

Let me mention particular seasons which seem pecu
liarly to call for the exercise of this habit of prayer. What
Christian can pass along the streets of a great city, and see
vanity and sin everywhere manifested, and hear, almost
on every side, oaths and curses, without praying for those
whom he thus sees sunk in sin ! What miserable objects
continually pain his heart ! And though in many cases
his judgment may forbid him to give any thing to those
who would only squander his bounty away, his piety will
yet incline him in secret to pray for them, while thus
obliged to withhold his alms. It was an excellent prac-
tice of a pious minister, never to hear an oath from any one,
without prayiug to God for the offending individual ; and,
if compelled by his judgment not to relieve a beggar in the
street, still to lift up his heart in secret prayer for a bless-
ing 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 visiting your own friends, in
coming to the house of 'God, in hearing his word, in these,
and the various other circumstances of our lives, the heart
of the devout Christian will be sending upwards niany a
secret petition ; he will be silently wrestling 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
constant intercourse with God, we are inviting him to
the highest privilege — friendship with his Creator; and to
his richest enjoyment — delighting himself in communion
with his Lord.

♦ Jer. vi. 16.

A TREATISE ON PRAYER. 141

Do you ask how you are to obtain, and how you are to
keep alive this spirit of prayer] You must seek it; you
raust cultivate it The grace of God is sufficient.

And first, 77ien need a new relationship to God. Being by
nature born in sin, and afar off from God, we must first be
reconciled to him by Jesus Christ. " Can two walk to-
gether, except they be agreed]"* Lay hold, then, by
faith, of the great salvation provided in Christ for guilty
sinners; see its fullness, its freeness; accept the offered
mercy ; and then, " being justified by faith," you will
" have peace with God." One, when unacquainted with
real religion, was much perplexed as to the meaning of the
expression, so often occurring in the Scripture, of " walk-
ing with God." But, having at length embraced free sal-
vation by a crucified Savior, his heart was continually as-
cending in devout aspirations, especially in his walks ; and
then he said, " Now I know what it is to walk with God."

And they also need the continual aid of the Holy Ghost.
Outward devotion may be practised by the natural man.
The Mahomedans are perpetually counting their beads, and
saying many prayers with their lips ; a work of mere self-
righteousness, or proceeding from ignorance, pride, or su-
perstition. The Roman Catholics are not without similar
superstitious practices. And many Protestants have "a
form of godliness, but deny 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 ftesh."t
The Holy Spirit aione 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 habit of prayer
which must be cultivated by continual watchfiilness, de-
termined resolution, and patient perseverance.

*AinoJ5iii.2. tPhiLiiia

142 A TREATISE ON PRAYER,

CHAPTER X.

ON THE SPIRIT OF PRAYER FOR THE ENLARGEMENT
OF THE KINGDOM OF CHRIST.

Amid all that sin and sorrow which the Christian sees
in the world, observes in his family, or feels in his own
heart, there is one bright prospect on which his eye can
dwell with unmingled satisfaction, in the anticipation of
which his heart can exult with unbounded joy ; the prom-
ised time when truth, and righteousness, and peace shall
universally prevail. That such a time will come, a sim-
ple-minded and humble reader of the Scriptures can have
no doubt. Such passages as the following plainly point
out an extension of the Gospel which has never yet taken
place.

" All the ends of the earth shall remember, and turn unto
the Lord, and all the kindreds of the nations shall worship
before thee."* " All kings shall fall down before him ; all
nations shall serve him."+ " All nations whom thou hast
made shall come and worship before thee, and shall glorify
thy name."| " The earth shall be full of the knowledge
of the Lord, as the waters cover the sea."^ " Blindness in
part is happened to Israel, until the fullness of the Gentiles
be come in. And so all Israel shall be saved."l| "The
kingdoms of this world are become the kingdoms of our
God and of his Christ ; and he shall reign for ever."1F

Observe the fullness of each of these expressions. Surely
they foretell the universal spread of Christianity. To deny
this, would, as Edwards has observed, be in effect to say,
that it would have been impossible for God, if he had de-
sired it, plainly to have foretold any thing that should ab-
solutely have extended to all the nations of the earth. To
suppose that these are merely high-wrought figures, and
that events answerable to them are not likely to take
place, is little short of supposing an intention to mislead
others.

We may, then, rejoice in the delightful prospect which

*Ps.xxii.27. tPs.lxxH. 11.

t Ps. kxxvj. 9. $ Isa. xi. 9.

U Rom. xi. 25, 26. ^ Rev. xi. 15.

A TREATISE ON PRAYER. 143

the Bible thus opens before us. But these promises involve
a duty, as well as convey a cheering prospect ; the duty of
exerting- ourselves to promote the coming of this kingdom.
Among other means of doing so, the duty of prayer is of
the first importance. The subject is so little notic-ed in
general, and yet forms so large a part of that prayer which
our Lord teaches his disciples daily to use, that, though it
has already been in some measure anticipated, when
stating the subject of Intercession in the chapter on Pri-
vate Prayer, it justly calls for distinct consideration.

While it is clear from various promises, that the king-
dom of Christ shall universally prevail, it is no less mani-
fest that there are di^culties which only a Divine Power
can overcome.

There are many opposing powers of a nature that no
arm of flesh can subdue. Man may contend with man,
with some hope of success ; but in contending " with prin-
cipalities and powers, with the rulers of the darkness of
this world, and with spiritual wickedness in high places,"
we want divine aid. We must pray with the prophet,
" Awake, awake, put on strength, O arm of the Lord."
How can Satan be dethroned from his palace, the heart of
man, " till a stronger than he shall come upon him, and
overcome him 1"

All men's natural inclinations and corrupt opinions also
oppose the reception of the Grospel. Nothing is more ab-
surd to him who knows not the Bible, and the power of
Grod, than to imagine that the blinded Hindoo enchained in
his caste; the acute and licentious Mahomedan, reveren-
cing his false prophet ; the savage and degraded African,
and the barbarous New Zealander, should give up their
various notions, and embrace the pure, holy, and humbling
truths of the gospel of Christ. The means also by which
this chan'Tfe is to be effected appear to man utterly ineffi-
cient. The preaching of the cross of Christ is still " unto
the Jews a stumbling-block, and unto the Greeks foolish-
ness ;" and it is evident, to make these means effectual, we
must look for " the power of God, and the wisdom of God."
No arm of flesh can help us here : " Not by might, nor by
power, but by my Spirit, saith the Lord of Hosts."

Many of the great 'promises of Scripture relative to that
happy period of which we have been speaking, seem to
call for the spirit of prayer.

144 A TREATISE ON PRAYER.

Observe the determination of the Savior and his Church
— " For Zion's sake I will not hold my peace, and for Je-
rusalem's sake I will not rest, until the righteousness there-
of go forth as brightness, and the salvation thereof as a
lamp that burneth. And the Gentiles shall see thy right-
eousness, and all kings thy glory :"* and then notice how
this determined zeal in seeking to promote the light and
glory of the Church is approved and required ; " Ye that
make mention of the Lord, keep not silence ; and give him
no rest till he establish, and till he make Jerusalem a praise
in the earth, "f

The inlercesaion of our Lord Jesus Christ in heaven^
is much on this subject. It is one part of his prayer, " that
the world may believe that thou hast sent me."| And he
so earnestly desires the salvation of man, that it is called
"the travail of his soul." In the second Psalm, the Father
is described as addressing the Son thus : *' Ask of me, and
I will give thee the heathen for thine inheritance, and the
uttermost parts of the earth for thy possession,"^ Doubt-
less the Son has fulfilled this, as he has fulfilled every other
part of his blessed office as an intercessor. Hence we
have more encouragement from his intercession to pray
for the conversion of the heathen, than for almost any other
object. We are sure that the Son of God intercedes for
us in this particular thing, and offers up our prayers. And
as our Lord thus intercedes himself* for the enlargement
of his kingdom, so his word is full of directions and exam-
ples to encourage us to do the same.

Observe the directions to pray. — Our Lord seeing the
harvest to be great, and the laborers few, instructed his
disciples to use this means of obtaining them ; — " Pray ye,
therefore, the Lord of the harvest, that he would send forth
laborers into the harvest."!! One half of the prayer which
he has taught us daily to use, relates to this : ** Hallowed
be thy name, thy kingdom come, thy will be done in earth
as it is in heaven." Doubtless when " all the ends of the
world shall remember and turn unto the Lord, and all the
kindreds of the nations shall worship before him,*'ir those
petitions in the Lord's prayer, with its simple, but sublime
and magnificent conclusion, " Thine is the kingdom, and

• Isa. liii. 1,2. t Isa. kii. 6, 7. | John xvii. 21.

i P». ii. 8. II Matt ix. Sa T Ps. xxii. 27

A TREATISE ON PRAYER* 145

the power, and the glory, for ever and ever," will receive
a more manifest accomplishment than ever they have yet
done. We are told in Isa. xlv. 11, "Thus saith the Lord,
the Holy One of Israel, and his Maker, Ask of me things
to come, concerning my sons, and concerning the work
of my hands command ye me." St. Paul thus earnestly
presses this duty : " I exhort, therefore, that first of all,"
(as a matter of chief importance,) " supplications, prayers,
intercessions, and giving of thanks, be made for all men :"
and he afterwards adds, " for this is good and acceptable
in the sight of God, our Savior, who will have all men to
be saved, and come to the knowledge of the truth :"* and
again he says, " Brethren, pray for us, that the word of the
Lord may have free course and be glorified, as it is with
you."

Observe the prophecies respecting this spirit of prayer^
*' It shall yet come to pass, that there shall come people,
and the inhabitants of many cities : and the inhabitants of
one city shall go unto another, saying, Let us go speedily
to pray before the Lord, and to seek the Lord of Hosts. I
will go also. Yea, many people and strong nations shall
come to seek the Lord of Hosts in Jerusalem, and to pray-
before the Lord."t

We have also examples to encourage us thus to pray.
David prays, "Have respect unto the covenant, for the
dark places of the earth are full of the habitations of cru-
elty."! " Peace be within thy walls, and plenteousness
within thy palaces."^ Esther, when the peculiar people
of God were on the point of destruction, sends to all the
Jews to fast and pray with her and her maidens, and their
united prayers are heard. Daniel's prayer for the Churchy
when in captivity, is well worthy of imitation. Dan. ix. 2^
16, 17. It is probable, that on the very evenmg of the day
on which our Lord directed his disciples to pray for more
laborers, he himself went into a mountain and continued
all night in prayer to God; and after thus praying all night,
on the following morning he chose his twelve Apostles ;
Matt. ix. 36 — 38 ; x. 1 — 5 ; compared with Luke vi. 12 —
16. The Apostles, after his ascension, " all continued witli
one accord in prayer and supplication :" and at length on

* 1 Tim. ii. 1—4. t Zech. viii. 20—22.

t Pa. Ixxiv. 20. $ Ps. cxxii. 7.

N

146 A TREATISE ON PRAYER.

the day of Pentecost, the Holy Ghost was given. " The
Lord gave the word, and great was the company of those
that published it."* The Church of Antioch " fasted and
prayed," and then sent forth Barnabas and Saul on that
great mission to the Gentiles, the benefits of which ulti-
mately reached even to England. Acts xiii. 3.

And to come to more modern times. We find that holy
men have ever, as they have more advanced in religion,
felt more for the perishing state of mankind. Baxter thus
expresses himself in some reflections at the close of his
life : " My soul is much more afflicted with the thoughts of
this miserable world, and more drawn out in a desire for its
conversion than heretofore. I was wont to look little fur-
ther than England in my prayers ; but now I better under-
stand the case of mankind and the method of the Lord's
prayer. No part of my prayer is so deeply serious, as that
for the conversion of the infidel and ungodly world." It
is worth while reading the life of the Missionary Brainerd,f
only to observe the constant ardor of his soul, in praying
for the coming of Christ's kingdom.

A blessing has ever attended this mode of seeking the
welfare of the Church. " The cry of Israel in Egypt came
up unto God by reason of their bondage ; and God heard
their groanings," and he sent them a deliverer. I )anier8
prayer, (ch. ix.) was attended with an immediate answer.
Who would have supposed that in the state in which Judea
and the world were, when our Lord was crucified, that in
80 short a time such preachers should be raised up from
the self-righteous or worldly Jews, or the benighted Gen-
tiles, as should carry the Gospel into all the known nations
of the earth, and almost convert the world. They prayed,
and great was found to be the efficacy of prayer. In fact,
every period of the revival of religion has been distinguish-
ed by the previous spirit of prayer. All the great Socie-
ties that have been raised in present times, and that fill and
adorn our country, have been raised in prayer ; and the
way to obtain for them that full benefit to mankind, of
which, under the blessing of God, they seem capable, is,
for those who support them to give them also their continual
prayers. St. Paul urges a striking reason why Christians

* Fb. Ixviii. 11. t See also the Life of Heniy Mar^n

A TREATISE OPT PRAYER. 147

should thus pray :* " Ye also helping together by prayer
for us, that for the gift bestowed upon us by means of many
persons, thanks may be given by many on our behalf;" that
thus, as he expresses it elsewhere, " the abundant grace
might, through the thanksgiving of many, redound to the
glory of God."t

The importance of this will be more seen, when it is
remembered, that the enlargement and building- up of the
spiritual church is entirely the work of God. Who can
accomplish all the promises on this subject? Who can
influence the minds of Christians in general to promote
their fulfilment ] Who can raise up, and prepare, and
duly qualify the laborers ] Who can open their way be-
fore them, and prosper their undertakihgs ] Who can give
the heathen eyes to see, ears to hear, and a heart to feel T
And when the seed is sown in their hearts, who must give
the increase ? In short, through whose power and mercy
must " all flesh see the salvation of God .'" We need not
answer the question. It must be evident how greatly, in
any design to promote the kingdom of Christ, the fervent,
general, continued, united, and persevering prayers of all
the Church of God are needed in every step of our way.
The effect to be produced manifests the necessity of a di-
vine power. It is not a mere instruction in a particular
system ; it is not a mere change of sentiment ; but an en-
tire change of heart and life ; the fulfilling of that promise,
" I will create in you a clean heart, and renew a right
spirit within you." Like the work of creation, it requires
the hand of God. As it is only His power that makes the
seed sown in the earth to shoot and spring up ; so here,
" neither is he that planteth any thing, neither is he that
watereth : but God that giveth the increase." And the
fervency and ardor of prayer is here specially called for. Is
it not a proof that the prayer, " thy kingdom come," has
been coldly uttered, when we look abroad and see the pres-
ent state of the kingdom of Christ 1 May we not well sup-
pose that it would have been very different had every Chris-
tian that used the prayer, fervently offered up therewith the
desire of his heart unto God ]

It pleases the Almighty generally to work through pray-
er, as it is prayer thoX gives God, who is jealous of his

*2Cor. i. 11. t3CoMv. 15.

148 A TREATISE ON PRAYER.

honor, all the glory. When blessings come in answer to
prayer, the praise is more generally ascribed to him to whom
alone all praise belongs. The time is hastening on, when
one vast song shall fill the earth " from sea to sea, and from
the rivers unto the ends of the earth;" when shall be
heard, " as it were the voice of mighty thunderings : say-
ing, Allelujah, for the Lord God Omnipotent reigneth;
let us be glad and rejoice, and give honor to him." And
doubtless, when, through the prayers of many, this happy
period arrives, the burden of the song will be, " Blessed
be the Lord God, the God of Israel, who only doeth won-
drous works ; and blessed be his glorious name for ever r
and let the whole earth be filled with his glory. Amen, and
amen."

May the reader lay these things to heart, and remember
how small a sacrifice the thing desired calls for. You are
not here asked to give your silver and gold, or your life,
though these all belong to your Savior ; but the duty now
pointed out is simply that of remembering a perishing
world in your prayers : and in constantly and faithfully dis-
charging it, you are obeying the two great commands of —
love to God, and love to man. Never, then, think a prayer
to be at all complete, which does not include the Heathen
world. Never be satisfied with a prayer, either in your
closet, in your family, in your walks, with your relatives
and friends, or in the house of God, in which you have
not asked of God something relating to his ways being
" known on earth," his " saving health among all nations."
Pray for all the societies engaged in this work, either at
home or abroad ; for all the Missionaries sent forth among
the heathen, and all preparing to go ; and for all who con-
duct or support Missionary efforts. As a real Christian,
you will be an immense gainer by the enlargement of the
kingdom of Christ, and the increase of the communion of

And as this is the duty of individuals, so there seems a
special efficacy in united prayer. Much that has been
said on social, family, and public worship, applies here.
Let Christian assemblies, in every part of our land, come
frequently together to pray for the coming of Christ's king-
dom ; and it would be one of the happiest signs of its ap-
proach.

Let love to your Savior, benevolence towards man, your

A TREATISE ON PRAYER. 149

own interest in this promised and happy era, the remarka-
Dle signs of the times, and your plain and positive duty, all
combine, and influence and excite you really and often to
pray, " thy kingdom come."

CHAPTER XL

ON DISTRACTIONS IN PRAYER.*

When the sun is above the horizon, all the stars which
appear so plainly, and in such number, during the night,
are no longer visible ; and though they are really still in
the heavens, they are lost in the sun's brightness. This
may illustrate a difference often observable between the
Christian's striving to serve God in all things, and a worldly
man who is living in habitual sin. The Christian con-
demns himself for unnumbered faults. He sees defects
more numerous than the stars of heaven, in every part of
his conduct. Even his prayers appear full of sins; he dis-
covers in them innumerable wanderings of heart, and per-
petual distractions ; for there is no great sin in his life, in
the blaze of which all these daily infirmities are lost, as the
stars are lost in the more dazzling light of the sun. But
the man of the world, whose heart is unchanged and un-
renewed, thinks that he performs a meritorious service in
the outward worship of God, and is not troubled, though he
never feels one holy inclination. Did he but watch his
heart, and know its true state, he would have to say, " I
was almost in all evil, in the midst of the congregation and
assembly."!

There are, indeed, 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, the wandering of the heart.

It being of main importance to the right performance of
prayer, " to attend upon the Lord without distraction,** a
fuller consideration of this subject may be useful. Distrac-

* See Steele's " Antidote against Distractions in Prayer," from
whom the Author has borrowed several ideas,
t Prov. V. 14. .

N2

150 A TREATISE ON PRAYER.

tions will not, indeed, be entirely cured in this life : but as
a man who knows not how to swim, may gradually learn
that art, so as to 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 dis-
tractions, 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 pul^
lie worship by the wandering of the eye, the irreverence
of their outward behavior, 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 on a subject foreign to the prayer then offer-
ing up with the lips, or be led aside to circumstances re-
lating 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 end is gained, his conscience is satisr
fied, if he has appeared in the house of God, or if he has
repeated his prayers — he thinks this a meritorious service,
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 knows the task of raising
an earthly mind to heavenly things. He strives not only
against worldly thoughts, but also against good thoughts
which often come thus unseasonably to hinder him in at-
tending to the present duty. In carrying on this contest,
he finds the power of a carnal mind continually sinking^
him to the dust. 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

* A converted female among the liberated Negroes in Sierra Leone
describes this very expressively— She said, "Wicked thing trouble
me much ; me want to do gocxl, but my wicked heart will no let me.
My heart run away all this week; run all about." When asked
what she meant by her heart running all about, she replied, "Sup-
pose me pray, my heart run to my country ; to Sierra Leone ; all
about ; and then me can't say no more but Jesus Christ have mercy
on me, poor thing ! O my bad heart Me tink sometimes me have
two hearts; one want to do good, but the other always want to do
bad. O Jesus, have mercy on me, poor sinner !"

A TREATISE OX PRAYER. 151

humbled, abased, and depressed, smiting" his breast, and
saying, " God be merciful to me a sinner." Nothing hum-
bles 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 in-
sult and dishonor God by a slight and perfunctory service,
and yet retire from worship with little brokenness of heart,
and little contrition ! How would such conduct towards an
earthly superior, when reflected on in sober moments,
overwhelm our minds with shame and confusion of face !

To some, almost the whole of their prayers is, at times,
little else but one continued distraction ; they have not a
single holy thought really offered up to God in any part of
the service; and, alas? if the thoughts of most Christians
during their worship were expressed with their prayers,
what strange petitions would be found to be offered up to
God ! An old writer justly observes, " thinking is the mind's
speaking, and the Heart-searcher can, and does more easily
take notice when the mind thinks impertinently, than we
can observe when the tongue speaks so." There are but
few that make a real business of prayer.

There is great evil in these distractions. The more wan-
dering 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-
crease guilt; distracted "petitions" only ask for a denial;
and distracted " praises" tend to stop the current of mercy.
We make light of distractions on account of their com-
monness; but God greatly condemns them. A curse is
pronounced on those who do " the work of the Lord deceit-
fully"* or negligently. God declares, " I know the things
that come into your heart, every one of them."t Sins in
public worship must be peculiarly offensive to the holy
God. Solomon says, with marked emphasis, "I saw the
place of righteousness, that iniquity was there."J

It is an awful character described by David, " There is
no faithfulness in their mouth, their inward part is very
wickedness, their throat is an open sepulchre, they flatter

* Jer. xlviii. 10. t Ezek. xi. 5. t Eccles. ill. 16.

152 A TREATISE ON PRAYER.

with their tongue."* Observe, too, how this sin agrees to
EzekiePs description : " They come unto thee as the peo-
ple Cometh, and they sit before thee as my people — for
with their mouth they show much love, but their heart
goeth after covetousness."f

God has ever shown himself to be jealous respecting
those things which concern his immediate worship. Thus
we lind Nadab and Abihu punished with death for offering
strange fire before the Lord. Lev. x. 1, 2. We read that
Uzziah was smitten with death for touching the Ark of
God. 2 Sam. vi. 6. The directions respecting his worship
under the Mosaic dispensation were very minute and par-
ticular, which, among other things, may teach us the need
of great attention in our approaches to God, and the regard
which God pays to all our worship. Indeed, as one observes,
" it is evidently a gross insult to the glorious God, when
praying to him, to quit him in the midst of our prayers, as
if we were conversing with an inferior, and to make vain
excursions on every side."

Another thing which should teach us the sinfulness of
distraction is, they bear the stamp of hypocrisij. It was
the reproach of the ancient Church, " Ephraim compasseth
me about with lies."| Is not this a true description of much
of the worship of Christians'? You would not like that any
fellow Christian should know what was passing in your heart
during your prayers; but is it not a small matter to be
judged of man's judgment] "He that judgeth me is the
Lord."

Alas ! when we look back on the distractions of our
prayers (and the writer continually and deeply feels in his
own prayers the prevalence of that evil which he has been
describing,) have we not reason to fear that few ever really
pray 1 are we not compelled to acknowledge, how seldom
they that pray oftenest, do pray ; and what short prayers
the best make, many words, perhaps, and but very little
prayer ] These things should lead us more to value the
doctrines of free justification through the blood of Christ ;
more deeply to prize, and more earnestly to ask for the aid
of the Holy Spirit ; more to depend on the Savior's inter-
cession ; and more to long to be in that blessed kingdom

* Ps. V. 9. t Ezek xixiii. 31. J Hosea xi. 12, &c;

A TREATISE ON PRAYER. 153

where we shall serve our God without weariness or wan-
dering.

Some hints that may, by the help of God, assist you to
avoid distractions, will now be mentioned.

There may be an infirmity arising from the state of
bodily health, or constitution, and the like, of which timid
and anxious Christians, who are most apt to be troubled by
their wanderings of prayer, should not lose sight in judg-
ing of themselves. Preston observes, " one may aim at a
mark and do his best, and yet be hindered either by the
palsy in 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 within — " the old man," and " the new
man ;" and distractions mainly arise from the weakness of
grace, the strength of sin, the temptations of Satan.

Remember, first of all, your entire dependence on God.
Know your own weakness. " We are not sufficient of our-
selves to think any thing as of ourselves;" but while you
see this, know your Savior's strength, that his " grace is
sufficient for you;" and these things being duly impressed
on your mind, in his strength seek to overcome this evil.
For farther directions, as to the assistance which you may
have from God, I refer you to the chapter on the assistance
of the Holy Spirit.

Send up fervent petitions for Divine assistance, espe-
cially when you first find that your heart is wandering.*
This is an effectual help. It engages the power of God
against the power of Satan and sin. The Psalms are full
of suitable expressions that may be used with advantage.
" My soul cleaveth to the dust, quicken thou me according
to thy word. Create in me a clean heart, O God, renew a
right spirit within me. Cast me not away from thy pres-
ence, and take not thy Holy Spirit from me." Thus con-
tend against your spiritual enemies, and you must over-
come them.

Determine to strive against wanderings. " Resist the
devil, and he will flee from you."f Are you not in general

* "Cry unto God, 'Lord, wih thou suffer thy slave to abuse thy
child, before thy face, while he is on his knees for a blessing ?' "

Harrison.
1 James iv. 7.

154 A TREATISE ON PRAYER.

going carelessly to the worship of God, as a matter of habit
and custom, without much thought of engaging your heart
to approach unto him 1 This seems to be a too general case
from the inquiry, " Who is this that hath engaged his heart
to approach unto me, Gaith the Lord ]"* The heart must be
engaged to serve God. We should resolve with Jeremiah,
" Let us lift up our hearts with our hands, unto God in the
heavens, "f Before you enter on this holy duty, pause, and
pray with David, " Unite my heart to fear thy name ;"| as
if he had said, " I find my heart divided, and my thoughts
dissipated; gather in all my wandering affections; may
they be fixed on one great object ; may they all be united
in this single act that is before me :"

" That all my powers, with all their might,
"In thy sole glory may unite."

Kenn.

Seek to gain a spiritual mind. "To be spiritually-
minded is life and peace." We are only cutting off a leaf
or a twig from this evil tree, while we take away a par-
ticular distraction. " O Jerusalem, wash thine heart from
wickedness, that thou mayest be saved ! How long shall
thy vain thoughts lodge within theel''^ 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 with all you do. The
heavenly-minded Christian, whose heart is continually with
God, finds it comparatively easy to keep it more closely
fixed on him, in the particular act of prayer. But if you
are under the full influence of the carnal mind, it is utter-
ly impossible that you can offer spiritual worship. " You
must be born again." 1| Such want an entire new heart
When tiiey gain that, they may the better hope to attend
upon the Lord without distraction. " Be thou in the fear
of the Lord all the day long," and then there will not be
the difficulty which you find in fixing your thoughts, and
staying your mind on God, during the act of prayer. IT

Men of the world are not distracted about their worldly
business, but will pursue it with all fixedness and inten-

* Jer. XXX. 21. t Lam. iii. 41. t Ps. Ixxxvi. 11.

$ Jer. iv. 14. II John iii. 7.

IT See Owen's Grace and Duty of being spiritually-minded.

A TREATISE ON PRAYER. 155

tion of mind, hour after hour, day after day, and year
after year. They have an earthly mind, and love earthly
things. Seek you to have a spiritual mind, and then you
will thus pursue spiritual things. All the lines of your af-
fection shoald unite here ; all the radii of the circle should
meet in this centre — in a fixedness of heart of God in his
worship.

The circumstances of our prayers often lead our minds
from God. We have to think of our sins, and their cir-
cumstances, when we confess them, and of our wants
when we pray for what we need, and of our mercies when
we thank God for them, and of our friends when we inter-
cede for them ; but if the mind were in a spiritual state,
these things would rather be the means of drawing our
hearts nearer to God, than of drawing them from him.
Our thoughts should not so run out on the particulars
of worship, as to forget the presence of Him whom we
worship.

Persevere in prayer, notwithstanding distractions. In
the path of 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
forward. It might have been objected, If we go forward,
shall we not be drowned 1 But still their duty was to go
forward ; and so shall we go in the path of a plain com-
mand, leaving to our God the removal of all obstacles.
The reluctance and the discouragement of prayer will be
overcome in the performance of the duty. When their
heart is in this distracted frame, in private prayer, by giv-
ing more time to the duty, and dwelling on the petitions
till you are able to attend to what you say, you will often
be enabled to overcome your difficulties. " Patience is a
grace as necessary sometimes in devotion, as in afflictions ;
and the want of patience does as often make our devotions
defective as the want of recollection."

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,
brokenness of spirit, and, as has been already noticed, en-
tire dependence on Christ for righteousness and strength,
breathings after the influence of the Spirit, and a longing
to be in heaven, where all our services will be pure and
holy. That prayer is not lost which produces any of these

156 A TREATISE ON PRAYER.

effects. Nay, if a distracted prayer do but deeply humble
us, it may be one of our most profitable prayers.

And when our distractions are lamented, and our desire
after spiritual blessings 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 fa-
ther ; 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."

Our incapacity, indeed, is not physical, but moral ; yet
God, notwithstanding these many sins, considers those who
trust in his Son as children, and pities them, and spareg
them, " as a man spareth his son."

CHAPTER XII.
On Devotional Feelings merely^

There are a number of persons whom we have no rev
son to believe to be under the influence of real religion; their
tempers are frequently unsubdued and irritable ; their af-
fections, in the main, are worldly; and their pride of heart
is evident ; that yet express themselves in a devout way,
and talk as if they found pleasure in devotion. The beau
ties of creation, the charms of nature, the fancied pictures
which they draw of the goodness of the Deity, fill their
minds with lively ideas of the benevolence of the Creator.
They love to contemplate these things, and to converse
about them in a strain of devout admiration and praise.
Deists and idolaters sometimes express themselves in this
way ; and Socinians often talk as if their view of religion
encouraged real devotion.

What then are the great defects of the kmd of devotion
which has been described ? It is accompanied by some one
or other of the following marks.

With respect to those who profess to have it, it has lit-
tle or no bearing on the temper, which still remains unsana
tified, either self-indulgent or fretful, and exposed to bursts
of passion. It pufis up, and fosters pride of heart, and fills

A TREATISE ON PRAYER. 157

^Jie mind with self-conceit, and self-sufficiency. It leads
men to court rather than shun the admiration of others ; or,
it is often a mere indulgence of natural imagination, of a
pensive disposition, of taste, and the like. Pleasurable sen-
sations are excited by the idea of the dignity of such con-
templations, and it is supposed that they indicate a superior
state of mind to the common class of persons : and this
pleases and satisfies the carnal mind.

With respect to God, it has no regard to his holiness or
justice ; it overlooks the Scripture account of his charaC'
ter, and those sorrovi^s and evils of life which visibly mark
his hand and the sinfulness of man. It greatly, if not
totally, disregards the only mediator by whom we may
draw near to God. " No man cometh unto the Father but
by Him."

And with respect to others, there is little or no separa^
tion from vain and sinful company, from worldly habits,
practices, and maxims ; no fulfilling of the precept, " Come
out from among them, and be ye separate, saith the Lord,
and touch not the unclean thing ;" and therefore no obtain-
ing of the promise, " and I will receive you, and I will be
a fiither unto you, and ye shall be my sons and daughters,
gaith the Lord Almighty."

In the feelings to which we allude, there is no real com-
munion with God : that is ever humbling and purifying.
Men of the description which has been mentioned, know
nothing of the character of God as " the high and lofty one
that inhabiteth eternity, whose name is holy ;" who says,
•' I dwell in the high and holy place, with him also that ia
of a contrite and humble spirit, to revive the spirit of the
humble, and to revive the heart of the contrite ones."

This deceptive appearance of devotion sometimes arises
from a spurious sentimentality ; from notions not founded
on the word of God, but on human fictions and vain reason-
ings, or foolish imaginations, assuming the character with-
out the scriptural reality of religion. Sometimes men of
real devotion, (like Law in his Spirit of Prayer,) have
gone off* into that which is mystical and unintelligible.
Let us in all things adhere to the written word. This sort
of devotion is not that plain, simple, home, and every-day
life religion which so eminently marks the discourses of
our Savior, and of his Apostles. It has its seat more in
the imagination of a recluse, than in a broken spirit, enlight-
O

158 A TREATISE ON PRAYER.

ened and humbled by Divine Truth, and, under the teach-
ing of the Spirit, brought to a real knowledge of the ex-
cellence and glory of the Divine Being, of our great cor-
ruption, our inestimably precious Redeemer, our entire
dependence on His grace, and a filial confidence in a recon-
ciled Father.

At other times such feelings may arise from mere animal
sympathy. In a social meetmg, or in a congregation, both
he who offers up the prayers, and they who'join, will be
deeply affected and moved by the solemnity of the place,
by the number assembled, by the manifestation of their
feelings, or by the sacred music which they may heaf ;
these things naturally have, and ought to have, an impres-
sive effect, on every mind ; we do not object to this effect,
but to the mind's resting satisfied with it, as the sum of
devotion. It is possible that the whole effect of such a
service may be the mere excitement of the animal frame,
apart from all tliose really devotional principles which
come from above ; a mere impression on the senses, quite
distinct from communion with God himself, and all that
holy state of mind which God alone bestows and regards.

That corrupt church which in its devotional exercises,
in direct contradiction to the plain testimony of Scripture,*
uses a language not understood by the common people, cul-
tivates much among its adherents, by show, pomp, music,
and outward solemnity, this mere impression on the mind
and senses of the worshippers. You may also behold
among them, persons with the greatest appearance of de-
votion, satisfying their conscience by numerous repetitions
of prayers counted by beads. Our Lord decidedly condemns
all such worship.!

There are tliose also in the Protestant churches, whose
whole aim seems to be, merely to be deeply affected,
while in prayer, and who consider that the being much im-
pressed and excited, is the highest degree of devotion.

Let the reader, then, be on his guard, and not suppose
that every thing of a contemplative, or sensitive, or exciting
nature, with a devotional cast, is real devotion and accepta-
ble to God.

Yet there is a true devotional feeling, essential to our
well-being and happiness, of the greatest value and un-

♦ 1 Cor. xiv. t Matt. vi. 7, and xv. 7—9.

A TREATISE ON PRAYER. 159

portance, and producing the most blessed effects, a devotion
which humbles and yet raises, which softens asperities of
temper, and yet makes the self-indulgent self-denyhig and
firm ; which changes the worldly into the heavenly mind ;
which heightens every enjoyment, mitigates every trial
and suffering, gives peace within, and spreads cheerfulness
and happiness without. St. John describes it, when he
says, " truly our fellowship is with the Father and with his
Son Jesus Christ." The former part of this treatise will
have shown the reader the nature of this devotion, and
the following directions are added to assist him in attain-
inor it.

CHAPTER XIII.

DIRECTIONS TO ASSIST IN ATTAINING THE SPIRIT OF
PRAYER.

The duty and privilege of the various kinds of prayer
have now been brought before the reader. They should
all be attended to ; they are each beautiful, and needful in
their season. A Christian will not attend public and neg-
lect family worship ; he will not pray in his family, and
neglect his secret devotions ; he will not pray statedly in
secret, and neglect social or habitual prayer. Each will
come regularly in its fit place and time, without interfering
with the other ; each not hindering, but succeeding, and
mutually helping the other. Nor will he codnt all this
course of prayer burdensome and wearisome. To enjoy
the presence of God is his happiness, and therefore he longs
to live in the continual practice of prayer. Your views of
devotional exercise as a task or privilege, are a test by
which you may judge of your progress in religion, if not of
its reality.

And while there will, in the advanced Christian, be a
constant attention to all these kinds of prayer, he will es-
pecially attend to the spirit in which each is performed. It
will not be sufficient to satisfy his mind that he has gone
through the mere act of devotion ; he labors for the inward
feeling as well as the outward expression. He longs fo»

160 A TREATISE ON PRAYER.

the spirit of prayer, which is not the mere business of this
or that hour, but the continual panting and breathing of
the heart after God,* at all times.

Ardent love to God is, indeed, the true spring- of genu-
ine prayer. Where this is, all other graces will follow.
" Love," says one, " renders prayer delightful to ourselves,
and acceptable to our Maker. It makes us willing to ask,
and willing to receive,"

Andrew Gray also observes, " The spirit of prayer con-
sists more in the voice of the affections, than the voice of
words." He suggests the following queries to detect the
want of the spirit of prayer — Do you know what it is to go
to prayer on an internal principle of love, and the grace of
Christ constraining you? — Do you know what it is by
prayer to attain greater conformity to God, and the mortifi-
cation of your lusts] Do you know what it is to distin-
guish between absence and presence ? Do you know what
it is to sit down and lament over absence from Christ, and
think this an insupportable want]

I have endeavored, under each kind of prayer, to give
such hints as might assist you in attaining this spiritual
worship ; it may not be useless to sum up these hints in a
few practical rules applicable to prayer in general. Only
let the reader again remember, what we are apt perpetual-
ly to forget, but what should both humble, direct, and com-
fort us, that no knowledge of rules is of itself sufficient to
enable us to pray ; it is the Holy Spirit alone impressing
the rule on the heart, that can enable us rightly to worship
God.

" To maintain a devotional spirit, two things," says Mrs.
More, " are especially necessary : habitually to cultivate
the disposition, and habitually to avoid whatever is unfa-
vorable to it." We will first point out some things which
hinder your attaining the spirit of devotion, and then add
some directions which may help you to attain it.

Sect. I. — Rules relating to Hindrances to Prayer.

1. Renounce all known sin and sensual indulgence. —
The allowed practice of any sin is utterly inconsistent
with devotional feelings. If you live in habitual sin, or in
the indulgence of evil tempers, or if any " corrupt commu-

* Ps. xlii. 1, 2.

A TREATISE ON PRAYER. 161

nication proceed out of your mouth," you cannot at the
same time enjoy communion witli God. 1 John i. 6 ; iii.
21 — 23. His Spirit is grieved, and withdraws its influence.
•' Who shall ascend into the hill of the Lord, and who shall
stand in his holy place ] He that hath clean hands and a
pure heart."* Any sin indulged, raises those fears, doubts,
disorders, and tumults in the mind, which make it averse
to, and incapable of, fervent affectionate prayer. An in-
stance or two may confirm this remark. St. Paul exhorts
us to " pray everywhere, lifting up holy hands, without
wrath or doubting." I am sure, if you have any Christian
experience, you know that it is necessary, that " all bit-
terness, and wrath, and anger, and clamor, and evil speak-
ing, be put away from you, with all malice," if you would
gain the spirit of prayer. An unforgiving temper, also,
not only hinders the spirit of devotion, but also prevents
the acceptance of your petitions. Our Lord says, " Go thy
way, first be reconciled to thy brother, and then come and
offer thy gift."t Bishop Taylor, in a beautiful figure, shows
the evil effects of anger as an impediment to devotion.
" Anger is a perfect alienation of the mind from prayer, di-
rectly contrary to that disposition which makes our pray-
ers acceptable to God. Thus the lark, rising from his bed
of grass, soars upward, singing as he rises, but the poor
bird is beaten back by the sudden blast of an eastern wind,
and his motion made irregular and inconstant, descending
more at every breath of the tempest, than it can recover
by the libra tion of its wings, till the little creature is forced
to sit down, and pant, and stay till the storm is over, and
then it makes a more prosperous flight, and rises still, and
sings, as if it had learned music and motion from an angel."
Again ; immoderate, or unnecessary indulgence of ease,
appetite, sleep, &c. are serious obstacles to the attaining a
devotional spirit. The man of self-denial will, like Daniel,
(ch. i. 12.) be the man of prayer. Chsfp. vi. 10, " Take
heed to yourselves, lest at any time your hearts be over-
charged with surfeiting and drunkenness, and the cares of
this life," is a solemn admonition of the Lord before he
gave the charge, " Watch ye, therefore, and pray always."
Our sins are one great reason why our prayers are not
oflener heard. " When you spread forth your hands, I

* Ps. xxiv. 3, 4. Q 2 t Matt. v. 24.

162 A TREATISE OX PRAYER.

will hide mine eyes from you ; yea, when you make many
prayers I will not hear ; your hands are full of blood." Re-
member St. John's remark : " If our heart condemn us not,
then have we confidence toward God ; and whatsoever we
ask we receive of him, because we keep his command-
ments, and do those thing's that are pleasing in his sight"
See farther passages — Ps. iv. 3 ; xxvi. 6 ; xxxiv. 15, 17
Prov. viii. 32; James v. 16; John ix. 31. Yet remember,
the meaning of these passages is not that we must not pray
if we have committed actual sin ; for then none would
pray ; but that we are not to go to our prayers with the
love of sin, or with a purpose to go on .^inning still. See
page 25.*

2. Be not conformed to the toorld. — We hope that the
happy day is coming on when " all the ends of the earth
shall remember and turn unto the Lord, and all the km-
dreds of the nations shall worship before him ;" but, at
present, who can go much into the world, unless his duties
call him there, without suffering from it I For a Christian
to enter into worldly company and join in vain amusements,
is, as if a man were to put a burning torch into water : the
flame of devotion will be, must be, extinguished. Those
who go into a large manufactory, filled with people and
machines, find it difficult, when in the midst of such a
scene, to converse with each other ; but those who go
much into the bustle of company, find it still more difficult
to hold converse with God. It is only when compelled to
be there in the way of duty, and not otherwise, that they
may expect, that, as his special grace preserved Daniel in
the spirit of prayer, even in Babylon, so it will preserve
them. Being immoderately engaged in worldly business,
is another hindrance, filling a man with the cares of this

♦SirMaUhew Hale, in his Treatise on the Knowledge of God,
well remarks — " A frequent, solemn, and serious use of the duty of
prayer, interrupts a custom of sin, by degrees weakens the old man,
and will in time make a strangeness between our lusts and our souls.
And let a man be sure of these (vdo truiha: that as he that comes
upon his knees with a secret purpose to hold confederacy with any
ein, he shall be the worse, the more hardened, and the more neg-
lected by that God which searches the heart; so whosoever he be
that comes to his Maker in the integrity of his heart, though sin ad-
heres as close to that heart of his, as his skin does to his flesh, shall
find that employment will make those lusts that were most dear to
him, by degrees to become strange and loose to his soul."

A TREATISE ON PRAYER. 163

life. He whose whole time is incessantly occupied in
worldly affairs, finds his heart entirely distracted, and ut-
terly unfitted for holy and retired duties. The Apostle
says, " Be careful for nothing ;" and then adds, " but in
every thing, by prayer and supplication with thanksgiving,
let your requests be made known unto God." O believe
me, it is far better to have a small income, with a quiet
conscience and a devout heart, than the largest income
without God's blessing.

3. Resist the temptations of Satan. — There is a power-
ful spiritual adversary of man, " who goeth about as a roar-
ing lion, seeking whom he may devour." Here is your
great enemy. Other things are but his engines. His ob-
ject in other things is to keep you from, or hinder you in
prayer. " Be not ignorant of his devices." He will sug-
gest that prayer is a dull and gloomy service, or useless
and vain. If these do not succeed, he will suggest the
putting off tlie duty to another opportunity, on account of
some other employment: some favorite book to be read,
some letter perhaps to be written, or some other business
which he will propose to your mind, important perhaps in
itself, but " not ^ood for this time." Consider every thing
which would tempt you to neglect prayer, in its appointed
season, whether it be any of those objections which have
been answered already, (see p. 22, &c.) or the fear of man's
ridicule, or love of ease, or any other cause, as a mere
temptation, and "resist the devil, and he will flee from
you." This evil spirit will be " cjist out by prayer and fast-
ing."* Does he present to you various difficulties? Re-
member, that nothing excellent is obtained without effort
and difficulty. Remember, men pursue human schemes of
great difficulty, amidst every opposition; they go through
the most arduous enterprises, without any certainty of suc-
cess, or any promise of Divine help. In seeking com-
munion with God, you are sure to succeed, and have his
faithful promise that he will help you. Will )''ou not be
condemned by the conduct of men in general, respecting
the things of this world, if difficulties should deter you
from endeavoring to obtain a good which, as a Christian,
you must acknowledge to be the greatest and most profitable
that can be gained in the present life I Difiiculties give

* Matt. xvii. 21.

104 A TREATISE ON PRAYER.

way to real cfForts. " Prayor is in its nature a kind of
wrcstlinfr and strivin/]^ for a vict(;ry, which presupp(Jsos an
opposition." 'J'ijo opj)osition of Satan will be vanquiahcd
by a steady resistance in the strenf^th of your Savior,

4. Beware of a se //-righteous spirit, or any thini^ like
fancyinjr, because you have said your prayers, and espc-
fialJy, if you have prayed with more than ordinary freedom
and affection, tliat therefore you deserve any tliini^' from
Ciod, or are holy and rii^rhteous in his si^ht. Sucli a view
of yourself, j)rovokes (lod to withdraw his Spirit, and leaves
you to your own natural barrenness and dryness. Nay, if
you trust in your prayers, and put them in the place of
your Savior, tliey will as much ruin your immortal s(hi1, as
the (frossest sins. This is a very common tcmf)tation, of
which we arc all in dan^^er. Even the excellent Milner
describes himself as naturally always settin*; up for him-
self, always aimin^jc at independence, and that it was with
the utmost difficulty he was brou«:ht to feel what a poor,
hinful creature he was by nature. This spirit of self-righte-
ousness manifests itself in com|)lacency and self-satisfaction
when any thin^ rif^ht has been done, and in overwhelming
desj)on(i;;ncy and depression afler (jur sins, J'ut we should
learn to rejoice in Ciirist alone when most lively in the
v/ay of duty, and to trust in him alone when most low.
Nothing is more natural to us, than, when we liave been
f.Teatly assisted, and our heart softened, and our mind cn-
lart^ed in prayer, to flatter ourselves, a"nd trust in our per-
formance. But as in the flood, neither the tallest tree, nor
the hiirhest mountain saved any of t)ic ungodly world who
were shut out of the ark, the only refuge; so Jesus Christ
ftlone can save us. The directions of the pious Anselm
to the sick man, are in point here. " See, then," he says
to him, "while life remains in thee, that thou repose thy
confidence only in the death of (Jhrist, — trust in nothing
else; commit thyself wholly to his death — cover thyself
with this alone. And if the ],ord will judge the(;, say,
' Lord, I cast the death of our Lord Jesus Christ between
rnyself and thy judgment, otherwise I will not engage in
judgment with thee.' And if he shall say unto thee, 'Thou
art a sinner!' say, 'I place the death of our Lord Jesus
Christ betwe«m me and my sin.' And if he shall say, ' Thou
hast des(!rved damnation!' say, ' J.ord, I cast the death of
our Lord Jesus Christ between me and my evil deserts.

A TREATISE ON PRAYER. 165

and T offer his merits for tliat merit which I ouolit to liavc
had, and have not." One ijood man said, "• I am more afraid
of my duties than of my sins, for my duties make me ollen
proud, but my sins make me always humble." Though an
expression of this kind may be somewhat unguarded, it
may show us, in a striking way, a danger which many
Ciiristians hardly even suspect. O rest not, then, in any
duties ; {)ut no conhdtMice at all in them as grounds of
salvation; "count all things but loss for the excellency of
the knowledge of Christ," and rest wholly on him. Let
prayer be the way by which you gain an interest in him
and his salvation, and not be a means of keeping you from
a sole trust in him.

5. (iHanl aaninst improper inotivcs and ends /» your
prayers. — Sinful motives arc apt perpetually to mingle
with antl defde all we do. Let not the procuring an es-
teem tor sanctity, conscientiousness, and spirituality, for
great parts or gitls, for readiness and copiousness of hiven-
tion, memory, and Judgment, be your motives to pray. One
prayer is worth ten thousand i'ww thoughts. Let not your
ilesign be to show that you can pray nmch, and are well
furnished with matter; nor yet to manifest that you are
good church-goers, never miss prayers, and can pray with
an acceptable or pleasing delivery of voice. Let not the
vain-glory of j)raying long, and frequently, in every place,
" as the hypocrites standing in the synagogues, and in the
corners of the streets, that they may bo seen of men,"*
whom our Lord reproved, let not this be the end for which
you pray. Rather pray, desiring thereby to be disposed
and enabled to serve (lod and the world, to live profitably
and comtortabl;,-, and to be prepared and made meet for an
inmiortal and everlasting reward. And remember, that tlie
glory of God should be the ultimate end at which you aim
in ail your prayers. Our design in asking any thing from
CuhI should be to r(Muler it again to him : and while we y>xo-
pose this to ourselves, we are the more likely to obtain our
requestt^. It has been said, " Wicked and unthankful men
are but like vapors and exhalations drawn up out o^ tiie
earth, which do but eclipse the sun that raises them ; so it
is when Cod raises up these men by his bounty and good-
ness, who by tlieir wickedness and ingratitude stain and

* Matt vi. 5.

166 A TREATISE ON PRAYER.

eclipse his glory in the wo^-ld. Whereas godly men aro
like rivers, which, as they receive all their streams from
the sea, so they return all again into the sea: so, whatever
truly devout persons receive from God, they improve all
for, and return all again unto him." And therefore they
may well hope to speed, who beg mercies at the hand of
God, that they may return all again to his glory.

6. Take heed of spiritual pride. — Let us remember,
"God hath respect to the lowly, but the proud he laioweth
afar off."* One reason why we do not receive more help
from God, may be this, — we could not have it witliout
danger to our souls. It is justly observed, "When the
heart is enlarged in prayer, and good expressions come with
great fluency from the lips, how apt is he that prays to
have high conceits of himself and of his performances !
His mind is prone to wander, and think what others think
of him, and is sinfully pleased in the imagination, that they
are admiring him. Such thoughts as these — How well do
I pray ! How broken for sin do I appear ! How fervent in
spirit do I seem ! What credit and applause shall I get by
this performance ! What an excellent saint shall I be ac-
counted ! Such thoughts are apt to hover about an enlarged
heart : but if they are not kept out with an utter detesta-
tion of them, the heart will be distracted with pride, how
heavenly soever are the expressions of the mouth."! Fre-
quently contemplate the glorious perfections of Jehovah.
Those who see and know most of him are most humbled be-
fore him. The more we see of his glory, the more we shall
discover of our own insignificance. It is only in propor-
tion as we are far from God that we are pleased with our-
selves. We want more Christian simplicity and humility ;
a more entire sense of our own nothingness, of our empti-
ness of all good ; and then we should neither fancy our-
selves to be any thing, nor fancy that we are more devout
than others. " If a man thinketh himself to be something
when he is nothing, he deceiveth himself" A right know-
ledge of the true character of your best prayers, will rather
lead you to the deepest humility, and will incline you to
look more simply for the power of the Spirit, and to the
intercession of Christ.

7. Neglect not the holy Scriptures. If you disregard the

* Ps. cxxxviii. 6. t Vincent on Distractions.

A TREATISE OX PRAYER. l'o7

word of God when he speaks, you cannot expect that he
should attend to you when you are speaking to him. Re-
member what is said ; " He that turneth away his ear from
hearing- the law, even his prayer shall be abomination." Or
again ; " Because I have called and ye refused — ye have set
at naught all my counsel — they shall call upon me, but I
will not answer ; they shall geek me early, but they shall
not find me."* Is not neglect of the Scriptures one great
reason of the Christian's barrenness in devotion ] The word
of God is a rich mine of devotional feeling and expression.
Become, then, more acquainted with it. They cannot be
devout who are ignorant of the state of their own souls,
and of the truths of the Bible. It is not want of ability to
express ourselves, but want of feeling, that is the greatest
difficulty to be overcome : and while you are unacquainted
with those truths of the word of God, which would discover
to you your own character and state : while you know not
the perfections of God, his holy precepts, and his pre-
cious promises, and the prospects which his word sets be-
fore you respecting another state, how can you feel aright
on these subjects? You necessarily want the great food of
prayer. Those who have but poor abilities, have often been
enabled, by knowledge of the Scriptures, most impressively
to pray to God. Were our minds more imbued with the
sacred truths of the Bible, we should never be in want of
matter for confession, petition, intercession, and praise. All
its prohibitions and threatenings would give you expres-
sions of confession; all its precepts, of petition ; and all its
promises, of thanksgiving. A right knowledge of the Bible
is one of the best helps of devotion. It would be well
when you read that sacred book, to extract any passage af-
fecting your mind for prayer. Study the Pslams of David
in this view. The primitive Christians used to learn the
whole book by heart, and thus have prayers ready for every
occasion. Would not this be a profitable exercise for the
young 1 And the Bible is not only useful as furnishing mat-
ter for your prayers, but when read in faith and humility,
it is wonderfully calculated to excite devotional feelings,
and to quicken our hearts in calling on God. All devout
persons have, like David, loved the law of the Lord.f

* Prov. i. 24—28.

t Gray, a writer who has already been quoted, speaks of the fbl-

1 08 A TREATISE ON PRAYER.-

The hindrances wliich have been mentioned may perhaps
solve that which has often been a difficulty in the minds of
persons who have seen no ^ood effect produced by the pray-
ers of some professors. The duty of prayer may be dis-
charged so erroneously and carelessly, with such a mixture
of sin, and impure motives ; men's affections may still be
po engaged in the world, that there is little or no real de-
sire of heart, little or no true prayer. When they arise
from their knees, their petitions are quite forg-otten : the
occupations of the world come on ; and if any (rood affec-
tions or desires have been excited, they are choked by the
cares of this life. Hende we may see those, who neolect
not stated seasons of prayer, and give much time to it, still
yielding like others to bad tempers: and though probably
some general good may arise from their prayers, yet there
is little perceptible difference between them and those who
pray not at all. This shows the necessity of praying in a
right spirit, in order to gain the advantage promised to thia
great duty.

Sect. IL — Rules to assist in attaining the Spirit of
Devotion.

1. Look for the aid of the Holy Spirit. Undoubtedly the
great helper of the soul, in devotional exercise, is the Holy
Ghost. Without his aid we cannot at all pray aright or ac-
ceptably to God. Be not content, then, unless you obtain
this assistance. Be not content with a formal circle of du-
ties, Vv'ithout the life, pleasure, and power of religion. You
ought not to be satisfied without receiving the promises,
and *' praying in the Holy Ghost. ""^ He helpeth the infirmi-
ties of Christ's people. He is the " Spirit of adoption,'*
enabling them to cry, " Abba, Father ;" and therefore if you
are a true disciple of Christ, you ought to expect and ob-
tain his help. Think that prayer very defective in which

lowing impediments to prayer. — " Our low design. We pray in se-
cret that we may be more fitted to pray abroad. We aim at honor to
ourselves, not glory to God. — Our formality, or prayer without faith
and love. — Our neglect of seeking the Spirit. — Our not employing
Jesus as a mediator. — Our earthly, worldly minds. — Our resisting and

frieving the Spirit in our ordinary walks. — Our pride of heart." The
nowledge of these difficulties and impediments ia one step Uv
wards overcoming thera.
* Jude 30.

A TREATISE ON PRAYER. 16C

your mind is not sensible of the divine presence, in which
your heavenly Father does not manifest his presence by im-
parting to you some feelings of sorrow for sin, some holy
thirstings and longings after the grace and blessings of God,
some ardent desires after holiness and conformity to his
will ; which feelings and desires are manifestly the fruit of
his Spirit. Every man is more or less with his Lord in pray-
er, as he is more or less under the teachings of the Holy
Spirit. " Where the Spirit of the Lord is, there is liberty."*
Through this divine influence hindrances are removed, and
all those graces imparted, which are required in acceptable
prayer. He takes of the things of Christ, and shows them
to us, and leads us by him to the Father.f Ever remem-
ber, then, that the "preparation of the heart in man is
from the Lord."| " ' The Spirit of grace and supplication'
is like a quickening spirit, entering into a dead body, tliat
insinuates life and activity into all the parts, conveys a
warmth into every limb, and gives a freshness and beauty
to the whole ; which, whatever other perfections it may
have, is, without this, but a languid, cold, dead, or lifeless
thing." Prayer, then, for the aid of the Holy Spirit, is the
best preparation for prayer. Plead the promise, " Thou wilt
prepare their heart, thou wilt cause thine ear to hear."$
Urge the entreaty, " Quicken us, and we will call upon
thy name." II

2. Trust only in the name of Jesus Christ. To pray in
the name of Christ, is rightly to view and depend on his
intercession, his atonement, his purchase, and his strength.
This is the only prevailing plea. Be persuaded of your own
sinftilness and guilt. Mention none other name, but the
name of Jesus ; none other merits but the merits of Jesus,
when you approach unto God. Have a constant eye to his
intercession, saying with Jeremiah, " O Lord, though our
iniquities testify against us, do thou it for thy name's
sake." IT The assurance that you have such a Hi^h Priest,
should exceedingly encourage you in approaching to, in
continuing at, and retiring from, the throne of grace. All
your prayers are defective and defiled ; but Jesus offering
up even such prayers, (as was shown at large in the third

* 2 Cor. iii. 17. t Eph. ii. 18.

tProv. xvi. 1. $Ps.i. 17.

II ft. Ixxx. 18. ir Jer. liv. 7. and Ps. xxv. 11.

170 A TREATISE ON PRAYER.

chapter,) through liis intercession, they become effectual ;
while the most fervent prayer you ever made, if it fostered
a self-righteous spirit, and vi^as trusted in, instead of Christ,
will only add to your guilt and increase your condemnation.
Regard his atonement. He has made peace by the blood of
his cross ; and " God was in Christ, reconciling the world
unto himself" Here then is a sufficient ground of confi-
dence in your approaches to God. Consider his purchase.
All the blessings that 3'Ou need, and for which you ask,
were bought by his blood, and are laid up ready for you, to
be received on asking. Heaven itself is a purchased posses-
sion.* Depend on his strength. Without Christ "you can
do nothing ;" but you may say, " I can do all through Christ
strengtliening me." You can only get near to God in and by
Christ Jesus. Let this name of Christ encourage you to be-
gin your prayer, notwithstanding all your sins ; and quiet
your mind after your prayer, notwithstanding all your de-
fects. " Coming to the throne of grace in Christ's name,"
says Trail, " is another thing than men commonly take it
to be. Some think it is only to say in their prayers, ' for
Christ's sake.' To ask in His name is a higher business
than to be reached by unbelievers, and men devoid of the
Spirit of God. If "no man can say that Jesus is the Lord,
but by the Holy Ghost -,"1 "how shall men call on him in
whom they have not believed 1" But can you take the
searcher of hearts to witness, that you build all your hopes
of acceptance at the throne of grace in the name and me-
diation of Jesus 1 Can you say, 1 have no name to come to
God in, but Christ's ? since all that came in his name were
welcome, I will come also: having no plea but Christ's
name, no covering but his robe of righteousness — I will
expect answers of peace and acceptance, only in that bless-
ed beloved. As much as Christ is out of your minds in
praying, so much are you out in praying, and your praying
out of that it ought to be. That which we beg is out of
Christ's store. In whose name do we beg it, but in his 1
for whose sake, but for his? Out of whose hands do we
receive what we ask and get, but out of his ? It is marvel-
lous that people should pretend to prayer, and think they
pray, who forget Jesus Christ, who is all in all, in all right
prayer."

♦Eph. i. 14, tlCor. xii.3.

A TREATISE ON PRAYER. 171

3. Be watchful. "Watch unto prayer." It is observable
how frequently watchfulness and prayer are joined together
by our Lord and his Apostles. Jesus Christ says, " Watch
ye, therefore, and pray always, that ye may be accounted
worthy to escape."* St. Paul says, " Continue in prayer,
and watch in the same,"t and St. Peter, after saying, " the
end of all things is at hand," exhorts them, " Be ye there-
fore sober, and watch unto prayer.":j:

You should vJdlch. for favorable opportunities cf prayer.
In some happy moments, when circumstances concur to
call us to this duty, a more than ordinary divine influence
seems to be granted to the Christian, disposing and inclin-
ing his heart to pray, and wonderfully assisting him with
suitable thoughts and desires. There is a full breeze, as it
were, of spiritual aid vouchsafed. In this case, we should
spread every sail, seize the happy opportunity, " be instant
in prayer," and make large advances towards the haven
where we would be.

Watch against those hindrances which have already been
mentioned, and need not be repeated. Your hearts are evil,
watch over them at all times. This is needful to keep them
in a proper state for prayer. Worldly-mindedness, or the
indulgence of any sin in the heart, gradually unfits us for
approaching Him, who " is of purer eyes than to behold
iniquity. If I regard iniquity in my heart, the Lord will
not hear me."^

Watch also /or matter for prayer. Maintain a temper
always ready to converse with God. " A man should be
careful," says Bishop Wilkins, " to keep a register of the
most remarkable passages of his life, as to God's dealings
with him, and his conduct towards God ; his sins and de-
fects ; his sufferings and wants ; his mercies and enjoy-
ments. A commonplace-book of this kind, arranged under
the various heads of prayer, would be of great use."

Watch also over your hearts in prayer. If there be
one time more than another, when the duty, " keep thy
heart with all diligence, for out of it are the issues of
life," is incumbent on us, it is in the time of intercourse
with the Majesty of Heaven. We should then specially
take heed of uttering the words of penitence, faith, hope,

* I-uke xxi. 36. t Col. iv. 2.

tlPet.iv.7. $Ps.lx\i. 18.

172 A TREATISE ON PRAYER.

and love, without a penitent, believing, hoping, and loving
state of mind.

Lastly, watch for answers to your prayers. Take notice
low they prosper, and whether you really gain what you
isk. It has already been observed, how much comfort we
lose by negligence in this respect. " I know," said one,
" that the Bible is true, because I pray to God through
Christ, and he hears me. I know also that God regards
me, and loves me, because he gives me those very blessings
which I ask at his hand." David found this a great means
of increasing his love to God, and his spirit of prayer also.
*' I love the Lord, because he hath heard my voice and
my supplication. Because he hath inclined his ear unto
me, therefore will I call upon him as long as I live."*
In the morning you prayed for such and such blessings,
to be enjoyed in the day ; at night, then, ask yourself.
Did I gain these blessings? If so, " Praise the Lord:" if
not, you did not ask in faith, or according to the will of
God ; or the Lord delays an answer to try your faith. Here
are reasons for humiliation, confession, and persevering
prayer.

All this watchfulness requires great patience and perse-
verance. It is easy to go through the round of outward
Torms and duties, but it is another thing to be " pray-
ing always with all prayer and supplication in the spirit,
and watching thereunto with all perseverance." Hence,
though the devout man be truly blessed, he is an uncommon
character.

4. Meditate before you pray. — This is a most important
part of preparation for prayer. We do not reflect on our
state, we do not look within beforehand, and therefore we
have so little fervency, or divine unction in our prayers.
" While I was musing, the fire burned ; then spake I with
my tongue." We are apt to think time lost which is not
spent in sensible and active duty; but devout thoughtful-
ness and reflection redeem time for the most valuable end.
Previous to private prayer, endeavor to compose your
thoughts, to attain a settled, calm, and attentive mind.
Ask yourself, Why do I retire ] what is my design ? Ex-
amine yourself, and note down all that occurs in your mind
as proper or advantageous to be said under each head of

* Ps. cxvi. 1, 2. .

A TREATISE ON PRAYER. 173

prayer. Self-examination should precede prayer. Con-
Kider beforehand the particular thing's which you wish to
ask of God, so that you may ask freely, in order, and with
method, those things which you need. And while approach-
ing the house of the Lord ibr public worship, it is advan-
tageous to meditate on the great work in which you are
about to be engaged. The son of Sirach says, " before
thou prayest, prepare thyself; and be not as one that
tempts God." The musician sees that his instrument is in
tune before he begins to play on it ; and we should surely
prepare our minds for prayer and praise. " Let your pray-
er," says the Rev. Mr. Adam, " be short, and think a long
time before you begin, udiat you are going to say, and
what you mean by it ; that is, to speak plainly, whether
you would be taken at your word, and put to the pain of
having your prayers answered." " He who would pray,"
says Bishop Home, " must first retire. Meditation, which
is the mother of Devotion, is the daughter of Retirement
They who do not meditate, cannot pray ; they who do not
retire, can do neither," Profitable subjects of meditation
abound. Consider the promises of God made to prayer ;
the character of Him you approach ; and your own sinful-
ness. In the morning call to mind the duties which are
before you in the approaching day, and ask for grace to fulfil
them. In the evening, think on all tliat has occurred in
the past day, and tlius you will be better able to confess
your sins, and to bless God for his mercies. And continue
in meditation, says Bishop Taylor, " till you get some new
arguments against sin, or some new encouragements to
virtue, some spiritual strength and advantage, or some act
of prayer to God, or praise of him." Gerson justly observes,
that " Meditation is the nurse of prayer." "My mouth,"
says David, *' shall praise thee with joyful lips, when I re-
member thee upon my bed, and meditate on thee in the
night watches."* The sickle must be sharpened before we
reap : — let us, then, by meditation, prepare our hearts for
eflfective prayer.

5. Ask in faith. — The Scriptures insist much on this :
James i. 6 ; Heb. x. 22; Matt. xxi. 22; Mark xi. 24. All
true prayer comes from faith, (Rom. x. 12.) and is the voice
and expression of faith. You need, in order to gain the

* Ps. Ixiii. 6.
P2

174 A TREATISE ON PRAYER.

true spirit of devotion, an unwavering belief" that God is,
and that he is the rewarder of them that diligently seek
him ;"* that he is able to give us all we ask, and if it be
for our real good, will do so. By faith realize his presence.
Say with David, "He is about my path, and about my
bed." Fully believe that his almighty power can help and
save even in the uttermost extremity, and that he is will-
ing to hear you when you call upon him. It is, in short,
a true faith that will make all the difference between a
cold, heartless, unprofitable form, like praying (as one ex
pressed it to me) to nothing but empty air, and the real
desire of the believer, which, poured out unto God for
things according to his will, is sure to succeed — because
Christ hath purchased every blessing, and intercedes for
us ; it will make all the diflerence between a mere cere-
mony and the soul-reviving and heart-cheering presence
of God. To faith in the presence of God, join an undoubt-
ing confidence in the faithfulness of his promises. Vincent
says, " If we did but firmly believe that God, according to
his covenant, for his Son's sake, has pardoned sin, and will
heal our souls of their distempers, and will give grace suffi-
cient, and make us to grow and increase with the increase
of God ; verily his promises would appear to be real, and
according to our faith it would be to us." This confidence
is perfectly consistent with the deepest humility, and the
most entire distrust of ourselves. The larger our expect-
ations are, the greater sense do we show of the generosity
and bounty of our unseen, but ever-present and ever-gra-
cious Benefactor. " We should endeavor," says Watts,
"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 ; and of his just
and merciful regard to all the actions of men." Some have
found it a means of strengthening their faith, to appeal, in
the midst of their prayers, to the attributes of God, and to
plead his promises, and the name of his Son.

"The spirit and life of prayer in faith," says Trail, "lies
more in expectation than in asking. Unwise Christians
let out the vital spirit of prayer, when they let their ex-
pectations languish. When they set their face to pray,
they make some conscience of searching out their wants ;

* eb xi 6.

A TREATISE ON PRAYER. 175

they labor to improve that sight to tlie raising of fervent
desires of a supply of them : if they yet go higher, to take
in a sense of the fullness and freeness of that grace where
their help is ; yet, how rarely are they careful to raise up
expectations of that helping grace ! Few can say, ' As
for rne, I will call upon God, and the Lord shall save me.'*
Our way is, if we could see the glory, then we would be-
lieve ; Christ's way is just the contrary ; we must first
believe, and then we shall see the glory of God." John xi.
40. " It i.s the very nature of prayer in faith," says Walk-
er,! " to cast all manner of care and every burden on the
Lord ; guilt, corruption, trial, temptation, whatever it be,
to come and lay it ail upon Christ ; and this with a certain
confidence in him, which both does him the highest honor,
and makes him best pleased with us. It charges Christ
with all, and leaves every thing with him. It says, * Lord,
here are all these sins that I have done ; here are all these
temptations I have to struggle with ; here are all these
corruptions to subdue ; here is all this work to be perform-
ed ; and I am a poor helpless thing : behold, I humbly lay
it all upon thee, and leave it all and every part with thee.
And I know that thou canst, and thou hast told me thou
wilt take care of the whole. It is thy gracious office to
do so, and thou delightest to do it ; Lord, I cast all my care
on thee.' There is no other boldness in this than that to
which the promises of God encourage and" give sanction.
Such is the very prayer of faith."

6. Be simple, reverent, and grave. — Simplicity in our
prayers is a great attainment. Beware of setting more
value on ingenious and original thoughts, than on devout af-
fections, fixedness of mind, and devotedness of heart One
part of the true character of prayer is, to express all our ne-
cessity to our God with the utmost plainness and simplicity,
as David did, Vv'hen he could say, " I poured out my com-
plaint before him, I showed before him my trouble."! No
art is needed ; no extraordinary talent required; the right
feeling of the heart is the great thing. " He will fulfil the
desire of them that fear him : he also will hear their cry,
and will save them."§ But avoid haste and precipitation, as

* Ps. Iv. 16.

t See his Fifty-two Sermons on the Church Catechism.

$ Ps. cxlii. 2. $ Ps. cxlv. 19.

176 A TREATISE ON PRAYER.

if you were going through a task which you wished to be
over, that you may get to your worldly employments. Re-
member, this, this is the grand business. It is the most se-
rious and solemn affair in which you can be engaged. Any
thing like affectation, any thing that borders on an undue
attention to elegance t>f language, or appnmches to mere
vehemence of gesture, should be carefully avoided. Let us
not mimic devotion, but seek to be really devout. Avoid
also any particular tone of voice. The character of prayer
is well stated by Bonnell, where he observes, " Devotion is
to the soul what blood is to the body, which is the life of it.
The best state of the body is when the blood moves regu-
larly and evenly, and we are least sensible that we have
such a thing as moving blood within us. It is so when it
is in its best condition, and we are in lirm liealth. Convul-
sive and extraordinary motions in our bodies are not signs
of health, but of sickness. So our soul is in the best state,
when our mind, in our devotion, has a composed and gra-
cious intercourse v;ith God, in such intenseness and recol-
lectedness of thought, that we are hardly sensible ourselves
that we are at our devotion."* " Fine words and eloquent
phrases," says Parr, " are not that wherein God delights ;
but reverence, contrition, faith, and the groanings of the
spirit, however homely the words be. Strive more to pray
with feeling than to be eloquent." Great seriousness and
gravity should mark every prayer we make.

7. Ahn to enjoy a holy freedom and boldness of access
to God. — ^By the faith of Christ we may " have boldness
and access with confidence."! There should be the liberty
of the child joined to the humility of the creature. Our
great necessity, and the faithful promises, and holy exam-
ples of tlie word of God, invite us to a resolute and deter-
mined spirit, that will wrestle and plead with God for the
blessing ; and like Jacob, take no denial. " I will not let
thee go, except thou bless me."! Our most gracious God
thus suffers himself to be prevailed on, and is willingly
overcome. " None that wait on him shall be ashamed.'
You should, you may, tell him all your desires freely and
fully, without, hiding any thing from him. This liberty of
access was purchased for us by our Lord. " Having bold-

* See Hamilton's Life of Bonnell. t Eph. iii. 12.

t Gen. xxxii. 26.

A TREATISE ON PRAYER, 177

ness to enter into the holiest, by the blood of Jesus, by a
new and living way, which he hath consecrated for us
through the vail, that is to say, his flesh, and having an
High Priest over the house of God, let us draw near with
a true heart."* Importunity, or urgent demand and en-
treaty, ataihia, an Urgency, that will not be repulsed, is
recommended by an example which our Lord himself
brings before ni. Luke xi. 8. Yet beware of presumptuous-
ness, or any think like irreverence. Observe liov/ Abraham
pleads for Sodom ; (Gen. xviii. 27. 30 — 3*2,) he pleads freely
and boldly ; yet with what reverence and humility he urges
his pleas !

8. Be sincere and fervent.— ^mcexiiy in prayer is an un-
feigned desim that God would grant our petitions. ■" It is
easy," says the Rev. Mr. Adam, " to say the words of a
prayer ; but to pray hungering and thirsting is the greatest
of all works. Acquiescence in the bare act of prayer is a
most dangerous delusion, and keeps the soul from its proper
relief" We cannot be too much warned against the mere
external service to which we are so constantly prone, and
which is the bane of all spiritual good. The Scriptures
often insist on the provocation which a merely external ser-
vice offers to God. Ezek. xxxiii. 31, 32. Our Lord repeat-
edly reproves the Pharisees, for their formal prayers. Con-
sider, then, the amazing value of those spiritual blessings
for which you ask ; believe that Gt:>d, and God alone, can, and
he will give them ; and this will, by his grace, help you to be
both sincere and fervent m your prayers.

Augustine confesses to God, " In the entrance on youth,
I had prayed for chastity, and had said, ' Give me chastity
and continence, but grant not my request immediately ; for
I was afraid lest thou shouldest quickly hear my prayer,
and heal this distemper of concupiscence, which I wished
rather to be fully gratified than extinguished." Such an
example should instruct us. Let us really desire that which
we ask.f " The Lord is nigh unto all them that call upon
him in truth."J " Ye shall seek me, and find me, when ye
shall search for me with all your heart." § It has been ob-
served, " In our prayers, sincerity is their best art, simplici-
ty their garb, and zeal their gloss." It is evident that the

* Heb. X. 19 -22L + 1 John iii. 22 ; John ix. 31.

JPs.cxIv. la ^Jer. xsix.13.

178 A TREATISE ON PRAYER.

mind should devote itself entirely to the solemn exercise,
and dismissing- all foreign and outward cares, be as far as
possible carried above them. How defective, then, are our
prayers ! how needful our Savior's intercession ! how all-im-
portant is the aid of his Spirit ! Guard also ag^ainst that sin
ful sloth and indifference which is often indulged in, from
the vain idea, that, if our intentions be right, any substance
or form of prayer will serve. Ofter not to God such imper-
fect sacrifices.* It may assist you in ascertaining your sin-
cerity, often to ask yourself questions on your prayers, as,
"did'l really desire what I asked?" &c.

And be not merely sincere ; aim also at fervency of de-
sire. " The effectual fervent prayer of the righteous man
availeth much." But we too generally get over it as a task :
■we put not forth our strength to it. Custom turns it into a
fruitless formality. Yet all the various expressions by which
prayer is described in the Scriptures, pomt out to us the
sincerity and fervency of true devotion. — It is to "call upon
the name of the Lord,"t to "stretch forth the hands to
him,"t to "follow hard after him,"^ "to take hold of God,"l|
to " pour out the heart before him,"!! as it were to empty
all the desires of the soul. — It is, to give the Lord no rest."**
It is "striving in prayers, "ft "Always laboring fervently
in prayers."J| Now it is evident that expressions of this
kind show that it is not a trifling matter in w^hich we are
engaged ; they imply the greatest earnestness in spirit.
And when we consider how immensely valuable are the
blessings which we ask, pardon, peace, holiness, victory over
Satan, acceptance in the day of judgment, and eternal life :
surely the most vehement and earnest longings and ardent
desires are but suitable and becoming. How strong are the
expressions of God's dislike of lukewarrnness !(■$ The fervor
of devotion will be much promoted by constant persever-
ance in the performance of this duty. *'The chariot wheel
is warmed by its own motion." But after all, remember the
caution, that though where God inclines the heart fervent-
ly to pray, he usually bestows tlie blessing ; yet we are not

* Mai. i. 13, 14. t Rom. x. 13. t Job xi. 13.

$Ps. Ixiii. 8. (I Isa. Ixiv. 7. T Ps. Ixii. 8.

** Isa. Ixii. 7. tt Rom. xv. 30, U Coi. iv. 12.
$^ Rev. iii. 16.

A TREATISE ON PRAYER. 179

to draw our hopes of success merely from our ftrvency, but
only from the nauie of Christ.

9. Be frequent and persevering. — Appoint the most con-
venient times, and be constant in keeping to them. Let your
hours of prayer be duly regulated and constantly observed.
The Apostle exhorts us to the duty of "praying always
with all prayer and supplication in the spirit, and watching
thereunto with all perseverance." Undoubtedly our many
Vt^ants and dangers, and the examples of the Bible, call for
daily, regular, constant, and incessant prayer. Undoubtedly
also, it requires much patient perseverance, really to main-
tain the spirit of devotion. Your evil heart, your great spir-
itual enemy, your old habits, your present ease and indul-
gence, and perhaps those about you, oppose. But " be not
weary in well doing." Grudge not the time which you
spend in devotion. It is the most truly profitable way of
passing time. Perseverance in prayer will carry away the
blessing. Consider the example of the woman of Canaan,
who thus gained her desire from our Lord.* This is written
for our encouragement. Consider the case of Moses being
obliged to hold up his hands in prayer during the v,-hole
battle with Amalek. Do you think it presumptuous! nay, it
is most pleasing and acceptable to God. The whole scope
of one of our Lx)rd's parables is, to teach us that " men
ought always to pray, and not to faint."! Hesaitl, "There
was in a city a judge, which feared not God, neither regard-
ed man ; and there was a widow in that city, and she came
unto liim, saying, Avenge me of mine adversary. And he
would not for a while ; but afterwards he said within him-
self. Though I fear Rot God, nor regard man ; yet beca.use
this woman troubleth me, I will avence her, lest by her
continual coming she weary me. And the I^ord said. Hear
what the unjust judge saith ! And shall not God avenge liis
own elect, which cry day a^^d night unto him, though lie
bear long with them !" It is every day's practice in earthly
things, for men to persevere in their .requests, and to send
in petition after petition till tltey obtain their wishes. It is
the character of true devotion, that it will not desist from
seeking till it gain the desired spiritual blessinQ-, Blind
Bartimeus persevering notwithstanding all discourage-
ments, at length gains his request.! Our Savior has left us

* Matt XV. 22. t Luke xviii. 1. I Mark x. 48.

180 A TREATISE OPf PRAYER.

an example of his holy perseverance, when he himself, in the
garden of Gethsemane, persevered in repeatedly asking,
with the same words, that help v/hich he needed. We
ought, then, to pray with restless importunity and perse-
verance. The same duty is brought before us in the follow-
ing parable :* "Which of you shall have a friend, and shall
go unto him at midnight, and say unto him, Friend, lend
me three loaves ; for a friend of mine in his journey has
come to me, and I have nothing to set before him ; and he
from within shall answer and say. Trouble me not; the
door is now shut, and my children are with me in bed ; I
cannot rise and give thee. I say unto you, though he will
not ri&e and give him, because he is his friend ; yet be-
cause of his importunity, he will rise and give him as
many as he needeth. And I say unto you. Ask, and it
shall be given you ; seek, and ye shall find, knock, and
it shall be opened unto you. For every one that asketh,
receiveth : and he that seeketh findeth : and to him that
knocketh it shall be opened. How gracious is that mer-
ciful Father, who by these examples teaches us to con-
tinue praying ; and how inexcusable will we be, if afler
such an encouragement, we do not persevere in asking for
his blessing !

10. Be humbled and self-abased. This spirit should
mark all your prayers. " The foundation of prayer," saya
Paley, " in all cases, is a sense of want. No man prays in
earnest, or to any purpose, for what he does not feel that
he wants. Know, then, and feel the weakness of your na-
ture," " The great mistake of prayer," says the Rev. Mr,
Adam, " is, not praying as poor and destitute creatures ; but
thinking that we are and have already in some degree
what we pray for." God "forgetteth not the cry of the
humble."! Even when the wicked king Maiiasseh ** ham-
bled himself greatly before the God of his fathers, and
prayed unto him," we read that God " was entreated of
him."| The Savior himself says, " Not my will but thine
be done." If one grace more than another has God's spe-
cial approbation, and is attended with multiplied spiritual
advantages, it is that of humility. ^ The humble man, being

* Luke xi. 5—10. t Ps. ix. 12 ; x. 17. J 2 Chron. xxxiii. 12, 13.

$ An old writer, commending humility in prayer as advantageous

in prosperity as well as affliction, thus illustrates it — " Vessels whose

A TREATISE ON PRAYER. 181

dv^eply sensible of his own need, the more he receives, the
more he feels his indig-ence ; he expects all from mere
mercy, and pleads nothing, but his own worthlessness and
necessity; and, having a broken and contrite spirit, he
waits with patience till God have mercy, thinking the
smallest blessing above his deserts. Cultivate, then, a spirit
of humility. When we pray for any grace, let us be ready
to confess our faultiness in that particular, and acknowledge
our utter inability of ourselves to work it in our hearts.
Let us remember what an awfully great and holy being He
is, and how sinful we are at the best ! and how the glori-
fied spirits veil their faces, fall down, and worship before
God.* Many are the advantages of humility ; " Humble
yourselves in the sight of the Lord, and he shall lift you
up."t " The Lord is nigh unto them that are of a broken
heart."! The tears of the penitent avail much with him.
When " Hezekiah wept sore,"^ his prayer was heard. It
is said of the people of God returning to Zion, " They shall
come with weeping, and with supplications will I lead
them." II The showers of heaven run off the high and steep
hills, leaving them dry and barren, while the lowly valleys
are saturated with. the refreshing rain, and become fruitful.
Go to the throne of grace, not in the spirit of the self-con-
ceited Pharisee, fancying yourselves better than others;
but in the humility of the publican, crying, "God be merci-
ful to me a sinner." Bishop Wilkins justly observes, "our
most enlarged devotions are nothing worth without the
fruit of humble and upright conversation, and with this
consequent, our coldest and most restrained prayer may be
looked upon as successful." " The High and Lofty One
that inhabiteth eternity, whose name is Holy, dwells with
him that is of a contrite and humble spirit."1I It is by going"
in this spirit, relying on the merits, obedience, and inter-
cession of the Savior, that we shall find acceptance with

gails are filled, if well ballasted, run a more steady course ; so it is
with saints, when they pray with full-sailed joy of faith; yet while
this holy ballast of humility is in the hold of the heart, and not
merely aloft in show above deck, appearing to men, they are noJ
soon lifted up with every good success they meet with, but keeB
low and deep, and carry it evenly before the Lord, as humbly, if
not more humbly, than before." See Cobbett on Prayer, page 283.

* Rev. v. 8—14. t James iv, 10. t Ps. xxxiv. 8.

$ 2 Kings XX. 1 i| Jer. xxxi. 9. H Isa. Ivii. IS

a

182 A TREATISE ON PRAYER.

God. Observe how humble are the prayers of God's ser-
vants. See those of Abraham, (Gen. xviii. 27.) Jacob, (^Gen.
xxviii. 17, 18.) David, (Ps. li.) Job, (xl. 4; xlii. 6.) Isaiah,
(vi. 6.) Ezra, (ix. 6.) and even the Lord Jesus Christ, (Heb.
V. 7.) We may abase ourselves more than we ought before
man, but we cannot be too humble when we come before
God; and the nearer access we have unto his glorious
majesty, the more humble we shall be. " Let us have
grace," then, " that we may serve God acceptably, with
reverence and godly fear."*

In conclusion, we are led to remark, that even a cursory
view of these rules is calculated to show us how defective,
in every one of them, our prayers have been and still are.
If we examine our past prayers by them, we may learn the
reason why we have derived so little benefit from prayer ;
we may see more of our fallen condition ; and be led to
apply, without delay, for an interest in the only atonement
for sin, and for that divine strength which alone can enable
us to overcome sin and serve God acceptably.

But be not discouraged by the strictness here recom-
mended, and think that the work of prayer is altogether
impracticable, because you cannot discharge it perfectly.
Aim high, and you are more likely to attain to a good de-
gree in Christian grace, with that humility which ever
marks the Christian character ; besides, let us never forget

* Heb. xii. 28. Having given the preceding general rules as
principally necessary to be attended to, I sum up in a note what
might farther be said, by extracting from an old writer the following
Rules of Practice.

I. Before Prayer. — Meditate on the promises and presence of
God. — Ask his gracious help, and the evidence of his Spirit. — Lay
aside all malice, guile, envy, hatred, and seek to have thy heart
filled with heavenly love. — Remember thy own vileness, and God's
awful majesty. — Disburthen thy mind of worldly thoughts and cares.

II. In Prayer. — Lift up thy heart with thy hands, and place be-
fore thee Christ and his merits. — Watch over thy thoughts. — Recover
thyself from distractions, and improve them to thy further humilia-
tion and watchfulness.

III. After Prayer. — Thank the Lord for any degree of liberty or
enlargement. — Pray for pardon and the sprinkling blood of atone-
ment.— Wait God's leisure. — Mark answers to prayer when God
gives thee greater confidence in his love; more cheerfulness of
spirit; grace to persevere in the face of many denials; a spirit of
self-examination and circumspection; and when he gives thee thy
requests, let it stir thee up to thankfulness, and quicken thee in hia
way.

A TREATISE ON PRAYER. 183

what a fountain of spiritual life, what a powerful, gracious,
and glorious Savior we have ; a sun whose rays can warm
the coldest heart, and whose beams can enliven the dullest
spirit. Let us never forget what a mighty and gracious
helper we have in the blessed Spirit, who " helpeth our in-
firmities." You will find, that nothing is impossible to those
united to Christ by living faith, and abiding in him, and re-
ceiving the daily supply of his Holy Spirit

CHAPTER XIV.

AN EXHORTATION TO CONSTANT PRAYER.

Prayer being at the root 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 reader will bear with me while I attempt still farther
to press this duty on the conscience.

There are two things which will ever bring the Chris-
tian 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 unspeaka-
ble repose of the soul on God, his exceeding great reward.

"Prayer," says Bishop Taylor, "is the effect and the
exercise, the beginning and the promoter of all graces. A
holy life is a continual prayer. Prayer is the peace of our
spirit, the stillness of our thoughts, the rest of our cares,
the calm of our tempest."

1. Yet there are many who have neglected prayer, and
this in all, or at least in some of its branches. Such per-
sons will often be dissatisfied, complaining of others ; and
though in the midst, perhaps, of abundance of earthly good
things, yet would they declare their real state, they would
be found discontented and unhappy. And is this to be won-
dered atl God is your Cieator. He is the Governor of the
universe. He makes men happy ; when he leaves them,

184 A TREATISE ON PRAYER.

they are miserable ; and yet you neglect to seek him. You
do not pursue his plans. You do not follow the directions
which he has given you for obtaining his blessings, and
therefore you have them not. But can you think that you
will always have an opportunity of seeking himl O no!
remember, that there is an " accepted time, a day of salva-
tion," and that it is our highest duty and our plainest interest
to " seek the Lord, while he may be found, and call upon
him while he is near." But, perhaps, you defer seeking
God to the close of life, or to a period of sickness. O most
dangerous delusion ! To be careful about the temporal en-
joyment of a day, and to suspend eternal happiness on the
most improbable of all chances ! It is almost certain that if
you do from day to day put off the duty of prayer, deceiv-
ing yourself with the intention of calling on God in such
a period, God will not, in that day, give you either grace
or ability to pray to him. You will perish in your sins.
There is neither safety nor happiness but in constant prayer.
If you would obtain the waters of life, you must come to
the fountain. If you would drink of the streams, you must
come to the banks of that " river which maketh glad the
city of our God." Perhaps you think prayer to be needless
or useless. But is not this sad folly ] You think it neces-
sary to inquire, '• What shall we eat, and what shall we
drink, and wherewithal shall we be clothed]" necessary
to seek after the provision of more temporal wants ; and
yet you can be careless about the pardon of your sins, the
salvation of your soul, the eternal ruin of liell, and the
everlasting glory of heaven. Prayer is 'no more to be es-
teemed needless, than eternal bliss is needless. No man
ever repented of prayer. Baxter says, " I often repent
that I have prayed to him so coldly, and communed with
him so negligently, and served him so remissly ; but I never
repent of the time, care, affection, or diligence employed in
this holy work."

2. Some are ashamed of prayer. — They think that it is
the mark of a weak, or superstitious mind. They are
afraid of being laughed at and ridiculed by their ungodly
companions ; and perhaps they have no place to which they
can retire to be alone. But is it not the grossest igno-
rance, weakness, and delusion, to be afraid of the ridicule
of a perishing, guilty man, and regardless of the displeasure
of the ever-living and ever-blessed God 1 Only be firm,

A TREATISE ON PRAYER. 185

and constant, in your devotions, and you will soon put to
shame the ridicule of your companions, or God will mani-
festly appear on your side. Imitate Daniel's noble open-
ness and frankness, his firm decision, and integrity of de-
votion, (Dan. iv. 35,) and you may expect to be carried
through every difficulty. It is not a mark of a weak and
little mind, but of the deepest wisdom, of the highest gran-
deur, and nobleness of spirit, to hold constant intercourse
with the Lord of heaven and earth. The true weakness,
the real littleness, is to be afraid of a worm, a creature of
a day, mere dust and ashes.*

3. There are others ivho did once pray with earnestness
and fervor, but they have become remiss or cureless. —
Some alarming sermons, some terrors of conscience, some
dangerous event, and some convictions of sin, once excited
you to seek God : but now, both your fears and your pray-
ers have passed away, or at least you are unsteady and neg-
ligent. David describes the case, Ps. Ixxviii. 34 — 37.
How precious once were the hours of prayer ! How de-
lightful a place was your closet ! How tears filled your
eyes while you confessed your sinfulness, or thanked God
for his mercies ! But now, all is cold and dull. Surely
your own conscience will most powerfully condemn you,
and plead with me when I exhort you to renewed efforts
to obtain the spirit of grace and supplication. " Prayer,"
says Cooke, " is compared to incense ; and if the smoke of
it ceases to rise up before God, it is a sure sign that the
light of divine knowledge and the fire of divine loye are

* The following fact will show that God's blessing to others may
also attend a faithful discharge of our own duty.

A pious man was once led by some common engagement to asso-
ciate a whole day with a minister who had greatly neglected his sa-
cred duties. Their business took them from home, and they had
much conversation together on religious subjects. At night they
came to the same inn, and found that they could only have one bed
room. The minister was soon undressed and in bed, without saying
any prayer. His companion at first hesitated whether he should
put out the candle and then pray, or say his prayers openly. He
thought that his duty at that time led him not to be ashamed of
prayer, and he prayed, extinguished the light, and went to bed.
This faithful discharge of duty was not lost on him who had gone
prayerless to bed. The conversation which he had heard, and the
example which he had seen, left a deep and abiding impression oa
his mind, and from that time he became a faithful and laborioua
minister of Christ

186 A TREATISE ON PRAYER.

both extinguished in the heart." The exhortation belongs
to you — " O Israel, return unto the Lord thy God, for thou
hast fallen by thine iniquity." Are the realities of a dying
bed and the judgment day less near, or less important than
they once were 1 Nay, every day is bringing you nearer
and nearer to them. Every day is of more importance,
and shortens that little span of life, in which we have to
escape the misery of hell, and gain the heavenly mansions.
Lose not a moment — plead earnestly for the renewed spirit
of prayer. Think not that your sin is beyond forgiveness,
and therefore now prayer is of no use. Let not Satan so
tempt you. Again seek the presence of God, and it will
be a proof that you are not yet given up to a reprobate
mind. Even in the wicked city of Nineveh, when they
cried mightily unto the Lord, they were spared. Now if
God heard the Ninevites crying for temporal blessings,
doubt not but he will hear you, when you earnestly im-
plore pardon, peace, and salvation. Yet there is a way
open to the throne of grace ; and so long as it is open, you
need not be miserable, you need not be unhelped.

4. Others are endeavoring to live in constant grayer. —
They need no proof of the obligation, no additional argu-
ment, to show them that it is their duty. But perhaps they
are often discouraged and cast down by their difficulties in
attaining a constant spirit of devotion. If, however, you
are desiring and seeking, Augustine justly says, " If he
seeks, let him not doubt but that the desire of seeking has
been received from him whom he seeks." And may I not
say, when you really attain a good measure of the spirit of
devotion, you enjoy a peace of God which passeth all un-
derstanding; it is your privilege — your happiness. You
have free communication with the Lord of Lords and King
of Kings — You are permitted to come nearer to him on all
occasions. He grants all your requests, and supplies all
your wants. On account of our corrupt nature, it requires
indeed watchfulness, patience, and perseverance, to main-
tain this spirit of prayer, but you find it to be its own re-
ward. Let us not then be content with small measures of
the grace of supplication : let us seek to attain more and
more of this gift: and soon, the work of prayer ended, the
never-ceasing song of praise will commence, which will
endure through the boundless ages of eternity.

But let me speak to every reader.

A TREATISE OX PRAYER. 187

Christian Ministers ! We should be men of prayer ; it
is the half of our duty, and that by which we carry on the
rest " We will," say the Apostles, " give ourselves con-
tinually to prayer, and the ministry of the word." The
prayers of ministers avail much. We may expect more
assistance than others. It is the divine direction for our
people — " Is any sick among- you ] let him call for the el-
ders of the Church, and let them pray over him." When
Abimelech was threatened with death, he was told to send
for Abraham ; and the reason given was, " for he is a
prophet, and he shall pray for thee, and thou shalt live."
Should not we then abound in prayer ]

Christian parents! We next address you. Pray for
your children. " Whenever," says Bishop Hopkins, " thou
comest unto 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 children : 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 cheerfulness and alacrity; and a large portion of
spiritual blessings in heavenly things in Christ Jesus ; and
at length bring them to the heavenly inheritance. And
know assuredly that the prayers of parents are very effec-
tual, and have a kind of authority in them to obtain what
they sue for. This is the blessing which holy lathers in
Scripture have bestowed on their children. Thus Abraham
asked, " O that Ishmael might live before thee !" Thus
Jacob prayed for and blessed his children and his grand-
children. Thus Job remembered his children, and " of-
tered burnt-ofterings according to the number of them all."
Bring them up, also, in the practice of prayer. They can-
not too early begin to seek their Savior and to lisp his
praise. No habit ■» ill be more profitable 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, fuinish them with short portions for
all occasions. This will arm them with invincible strength
against their enemies. They are about to journey through
a dangerous wilderness ; 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

188 A TREATISE ON PRAYER.

day to shadow them, and as a 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 pros-
perity. 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 u.seful-
ness, 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 1 That is the time for special prayer.
** Call upon me in the day of trouble, and I will hear thee,
and thou shalt glorify me." In the absence of the sun, the
mild and peaceful radiance of the moon illumines our path.
Let devotion 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 dampa
and darkness of adversity." Thus will constant prayer
cheer the darkest season of affliction.

Are you young? Let that rapid torrent of youthful
strength and vivacity, which, if left to itself, would only be
wasted and dashed against rocks, from precipice to preci-
pice, be turned into a profitable course. Let this stream be
brought into the channel of devotion, and it will move the
machine of the Christian life, and communicate innumera-
ble blessings to man. *' Those that seek me early shall
find me."* Nothing is more pleasing, nothing more profit-
able, than early devotion. Slight not him in your strength,
who will be the only protector of your weakness.

Are you in middle life? In the midst of this world's en-
gagements, how are you encompassed as in a maze of
temptation ! Let prayer be the secret thread which leads
you safely out of this labyrinth. How are you surrounded
with duties of the first importance I What a happy influ-
ence, then, would devotion have in making you a general
blessing to your family, your neighborhood, and your coun-
try ! Like the regulator in the watch, though unseen out-

* Prov. viii. 17. t Eccles. vii. 1.

A TREATISE ON PRAYER. 189

wardly, 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 than precious ointment."* Remem-
ber, " 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 con-
verse 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 being adopted into his family, en-
joying 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, be-
long to a higher condition'? and what more excellent than
that occupation which connects the service with the enjoy-
ment of God, the duties of this life with the glories of the
better 1"

To every class of my readers I say,

PRAY WITHOUT CEASING.

* Eccles. vii. 1.

190 A TREATISE ON PFAYER.

HYMNS ON PRAYER.

I.

Prayer is the soul's sincere desire,

Utter'd or unexpress'd ;
The motion of a hidden fire

That trembles in the breast.

Prayer is the burthen 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,
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 th' 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. Montgomery,

II.

Though " Holy, Holy, Holy, Lord !"

Seraph to seraph sings;
And angel choirs, with one accord,

Worsiiip vvitli veiling wings :

A TREATISE ON PRAYER. 191

Though Earth thy footstool, Heaven thy throne,

Thy way amid the sea,
Thy path deep floods, thy steps unknown,

Thy counsels mystery :

Yet wilt thou look on him who lies

A suppliant at thy feet;
And hearken to the feeblest cries,

That reach thy mercy-seat.

Between the cherubim, of old,

Thy glory was express'd ;
But God, in Christ, we now behold.

In flesh made manifest.

Through Him, who all our sickness felt»

Who all our sorrows bears ;
Through Him, in whom thy fullness dwelt.

We offer up our prayers.

Touch'd with a feeling of our woes,

Jesus our High Priest stands ;
All oar infirmities he knows,

Our souls are in his hands.

He bears them up with strength divine,

When at thy feet we fall ;
Lord ! cause thy face on us to shine ;

Hear us ; on Thee we call. Montgomery.

HI.

Lord ! teach us how to pray aright,

With rev'rence and with fear ;
Though dust and ashes in thy sight.

We may, we must, draw near.

We perish, if we cease from prayer ;

O grant us power to pray :
And when to meet thee we prepare,

Lord, meet us by the way.

Give deep humility ; the sense

Of godly sorrow give ;
A strong desiring confidenc'e

To hear thy voice, and live.

Faith in the only Sacrifice

That can for sin atone;
To cast our hopes, to fix our eyes,

On Christ, on Christ alone ;

192 A TREATISE ON PRAYER.

Patience to watch, and wait, and weep.

Though mercy long delay ;
Courage our fainting souls to keep,

And trust thee, though thou slay :

Give these ; — and then thy will be done ;

Thus strengthen'd with all might,
We, by thy Spirit, through thy Son,

Shall pray, and pray aright. Montgomery.

IV.

Lord ! when we bend before thy throne,

And our confessions pour.
Teach us to feel the sins we own,

And hate what we deplore.

Our broken spirit pitying see ;

True penitence impart :
Then let a kindling glance from thee

Beam hope on every heart.

When we disclose our wants in prayer,

May we our wills resign ;
And not a thought our bosom share,

That is not wholly thine.

May faith each weak petition fill.

And raise it to the skies,
And teach our heart 'tis Goodness still

That grants it, or denies.

A TREATISE ON PRAYER. 193

CHAPTER XV.

FORMS OF PRAYER

The writer's design has been to induce his readers gene-
rally to pray in private and in the family without forms.
Yet as this work may fall into the hands of many, to whom
this, from various causes, would not immediately be prac-
ticable, he adds a few Forms of Prayer.

He has, in two or three instances, put the names of the
parts of prayer to the forms, as a means of assisting those
who may use them to learn the divisions of prayer.

In the part of Confession in the different prayers, the
writer has mentioned those sins which are most common.
The person who uses the form may easily alter it according
to circumstances.

These forms must rather be considered as hints to be im-
proved on than examples to copy. Much of the interest of
private and family prayer depends on personal and local cir-
cumstances. Let us endeavor to attain that spirit of grace
and supplication which enables the Christian, in a strain of
holy devotion, to bring the changing circumstances and
events of life before the throne of grace, comforts his own
heart in private prayer, and edifies and interests all about
him in family worship.

PRAYER FOR THE GIFT AND GRACE OF PRAYER.

O thou eternal and ever blessed God, who art the Au-
thor and Giver of every good gift, and who hast promised
so many and such great blessings 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 acknowledge my in-
disposition to prayer ; I bewail my backwardness and reluc-
tance to hold converse with God.

Teach me rightly to feel this my weakness and helpless-
ness. Give me a more complete knowledge of my insuffi-
ciency. Convince me of the need that I have of thy divine
assistance, and grant me earnest desires after thy salvation.
Create in me an hungering and thirsting after righteous-
ness. Impart to me a holy liberty of soul in calling upon
R

:94 A TREATISE ON PRAYER.

thee. Heavenly Father, Fountain of light and life, T do not
ask for earthly riches, vain pleasures, Iruman honors ; but \
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 1
may find ; I knock, let it be opened unto me. Help me to
pray in the Holy Ghost. Help me to live daily in constant
believing prayer. Lord, teach me to pray.

By nature proud and self-sufficient, I am prone to think
and act as if I needed not thy help ; but O teach me to
know how poor and how needy I really am ; and knowing"
my great and many necessities, 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 inter-
cession for sinners, encourage me to approach thee. Help
me to pray, relying only 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 renounce 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 pricle, 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, meditating before I pray, may I ask in faith, in
simplicity of mind, with filial freedom of spirit, in sincerity
of heart, and fervency of desire, praying always with all
prayer, and watching thereunto with all perseverance. x\nd,
after having done all, may I ever consider myself an un-
profitable servant.

Grant me thy Holy Spirit to help my infirmities, for I
know not what to pray for as I ought; grant me thy Holy
Spirit to make intercession for me with groanings which
cannot be 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.

A TREATISE ON PRAYER. 195

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.

Great is the need that I have to seek the Lord while he
may be found, and to call upon him while he is near. I
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
tempting me, and leading me astray from thee. My affec-
tions towards thee, my God, are cold and dull. My tem-
pers are often unsanctified. I am prone to depart from thee,
and lukewarm and indifferent when I ought to have a holy
zeal. I too much neglect and trifle with my own salva-
tion, 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
to me a sinner. Incline and enable me to come to Jesus
Christ, weary and heavy laden as I am, 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 on his right-
eousness, God grant that, being grafl:ed in Christ, I may
live to him. Suffer me not to deceive myself by a mere
form and profession of religion ; 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 preserve 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

190 A TREATISE ON PRAYER.

whom is the residue of the Spirit, for the glory of thy name,
and according to thy faithful promise, give me thy Spirit,
that I may never dishonor thee by inconsistency and unfruit-
fulness, but abound in every good work, and walk worthy
of the Gospel of Christ. Enable 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 station, to embrace every
opportunity of doing good, to redeem the time, and to make
steady advances 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, from the heart, thank thee for all those great bless-
ings 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 for me.
Thanks be unto thee, that grace, pardon, peace, strength,
the Holy 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 for ever and ever. Amen.

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
exertion for that end may be a means of reviving true re-
ligion in all our hearts at home. Bless all in authority.
Let thy priests be clothed with righteousness, and thy peo-

A TREATISE ON PRAYER. 197

pie sing for joy. May peace and mercy be granted to all
my relatives, and rest on my own soul, 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, bear-
ing one another's burdens, and so fulfilling the law of Christ
Hear me, for his name's sake. Amen.
Our Father, &c.

ANOTHER PRIVATE MORNING PRAYER.

Almighty and heavenly Father, who art about my path,
and about my bed, and spiest out all my ways ; I come to
thee in the name of thy beloved Son, and in obedience to
his directions, to enter my closet, and shut to my door, and
pray to my Father which is in secret.

Thou, O Lord, art a shield for me, my glory, and the
lifter up of mine head. I laid me down, and slept ; I awak-
ed, for thou. Lord, sustained me. For restored light, for
life, and health, and strength, I praise and bless thee.
Thou, Lord, only, keepest me in safety, and free from evil.
Thou providest for all my wants. May my soul, and all
that is within me, magnify God for all his goodness, and
especially for his w^onderful mercy in redeeming sinners
by Jesus Christ ; for the light of that Sun of Righteous-
ness, which arises with healing in his wings on benighted
Bouls ; for all the blessings of free salvation through him,
all the means of grace, and the hope of future glory.

Sad are the returns which I have made for so many mer-
cies. How ungrateful have I been ! I acknowledge and
bewail my manifold sins and rebellions. I was born in sin,
and a child of wrath, and I find continually the flesh lusting
against the spirit and the spirit against the flesh, so that I
cannot do the things that I would. I am guilty, sinful, and
weak. Lord, save me, or I perish. I entirely depend on
thy mercy, in Christ Jesus, for the gift and continuance of
every good, and for deliverance from all those evils which
I have justly deserved.

For that mercy I now earnestly look to thee, O Father
of mercies. Remember me, O Lord, with the favor that
thou bearest unto thy people. O visit me with thy salva-
tion ; that I may see the good of thy chosen, that I may
rejoice in the gladness of thy nation, that I may glory with
thine inheritance. May the grace of God which bringeth
R2

198 A TREATISE ON PRAYER.

salvation, teach me, and all men, to deny ungodliness and
worldly lusts, and to live soberly, righteously, and godly, in
this present world. Enable me now, and ever hereafter,
to seek the glory of thy holy name, by fulfilling Qvery duty
of my station conscientiously and diligently.

Give me grace to be continually looking to thee, through
this day, for direction, assistance, and strength. Be thou in
all my thoughts, and let me acknowledge thee in all my
ways.

Give me the same mind that was in Christ Jesus, that I
may be humble, patient, gentle, and full of love, even as
he was. Teach me to be poor in spirit, and meek ; to mourn
for sin, and to hunger and thirst after righteousness ; and
thus shall I obtain the blessings of the kingdom of Christ.
Grant that I may love that Savior whom I have not seen,
and believing in him may I rejoice with joy unspeakable
and full of glory.

And here, constrained by thy mercies, I would afresh
present my body a living sacrifice, holy and acceptable unto
thee, which is my reasonable service. I renew in thy pres-
ence all the solemn vows made in Baptism and at thy Ta-
ble, renouncing the world, the flesh, and the Devil ; and
stedfastly purposing, by thy help, to keep thy holy will and
commandments, and walk in the same, this and every day
of my life. I take thee, O God, for my portion, and thy laws
as my rule, and thy service as my duty, entreating thee to
give me grace that I may be wholly thine.

And O that all mankind knew and served thee. Grant
that the kingdom which is righteousness, and peace, and
joy in the Holy Ghost, may be established in every land, in
every heart. Fulfil thy gracious promises. Send thy Gos-
pel to the Gentiles, and let them be turned from darkness
to light. Let the kingdoms of this world speedily become
the kingdoms of our God and his Christ, that he may reign
for ever.

Grant the abundance of thy Holy Spirit to the ministers
of Christ everywhere, and especially to him who watches
over my soul. Bless the place and the neighborhood in
which I live, and prosper every effort to do good.

Lord, I beseech thee, also, to bless my more immediate
relations. Regard with thy favor my parents, my brothers
and sisters, my benefactors and friends, my connexions and
acquain ance. Look upon them m mercy, and vioit thera

A TREATISE OX PRAYER. 199

with thy salvation. Hear these prayers, for the only sake
<rf" the Lord Jesus Christ. Amen.
Our Father, &c.

PRIVATE PRAYER Af NOON.

0 Lord God Almig-hty, my God, my refuge, and my
streng-th, 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 m}'' greatest
mercies, that thine ear is ever open to the prayer of those
that call upon thee. Give me, then, thy Spirit, that I may
at all times call upon the name of the Lord. At evening,
at morning, and at noon-day, will I pray, and thou shalt
hear my voice.

1 am, indeed, a sinful and a needy creature. My wants
are many, and my necessities ^re urgent. My faith is
weak, my repentance imperfect, my affections are wander-
ing ; my heart is hard, my pride is great, and my sins are
innumerable. I fail continually both in love to thee and love
to my neig-hbor, and am verily guilty and deeply polluted
in thy sight

Yet still, O Lord, though I have sinned, I have an advo-
cate with thee, Jesus Christ the righteous, who is the pro-
pitiation for our sins. O grant me faith in him, that I may
be justified freely by thy grace, through his redemption ;
be accepted in that beloved Son ; and be a partaker of his
Spirit.

Lord, make me hate and lothe every iniquity. Strength-
en me to resist every temptation. Give me grace to put
my whole trust in thee, to love thee supremely and con-
stantly, to honor thy holy name, and to serve thee truly al.*
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 upright-
ness. Give me grace to love my neighbor as myself, to
reverence my superiors, to hurt no one, to be temperate
and chaste. Let me not be slothful in business, but fer-
vent in spirit, serving the Lord.

Lord, hast tliou not said, when the poor and needy seek
water, and there is none, and their tongue fiileth for thirst ;
I the Lord will hear them, I the God of Israel will not for-
sake them 1 O Lord, I am poor and needy, and my soul
thirsteth for thee. Hear me ; let me d-rink of the wateis

200 A TREATISE ON PRAYER.

of life — ^never leave me, nor forsake me. Let me find thee,
and live in thy presence, where alone is fullness 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 to-
gether. Lift up the lio-ht 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 Gospel, 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 gracious to those in distress. Grant to mine
enemies, if I have any, thy pardoning mercy and sanctify-
ing Spirit, and reward seven-fold into their bosom those
from I have received benefits and kindness.

Lord God of my salvation, every day will I bless thee,
and I will praise thy name for ever and ever. Great is the
Lord, and greatly to be praised, and his greatness is un-
searchable. 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 liast blessed me with innumerable
merdies.

I thank thee for every prayer heard and answered, 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 shed his blood for me ; and how can I love,
and praise, and serve thee as I oug-ht ! O help me to live in
all things to thy glory, for the only sake of Jesus Christ,
my Lord and Savior.

Our Father, &c.

[As some may be desirous to give the whole time of
midday prayer to intercession, the following intercessory
prayer is added.]

INTERCESSORY PRAYER AT NOON.

Almighty Father who would have all men to be saved
and come to the knowledge of the truth, permit me now to
approach thee, through Jesus Christ, in behalf of all those
for whom I ought to pray.

Lord, bless thy church throughout the world. Let the
glory of the Lord rise upon it in every place. I humbly
pray for the peace of Jerusalem. Grace be with all them
that love the Lord Jesus Christ in sincerity. Grant tliat

A TREATISE ON PRAYER. 201

they that believe in him may stand fast, in one spirit, with
one mixid, striving- together for the faith of the Gospel, and
send tliem now prosperity.

Bless that particular branch of thy church to which I be-
lono-. May it continue to be favored with the advantages
which it now enjoys. God of all grace, grant that thy
ministering servants in all the earth may be dead to the
world and alive to Christ, and faithfully and continually
preach the doctrines of his salvation. If any preach them-
selves, and not the Lord Jesus Christ, O God, change thou
their hearts, show them their danger, teach them thy truth,
and enable them to proclaim it to others. Give wisdom,
grace, and every blessing, to that minister from whom I
hear thy word.

And I pray thee, great Lord of the harvest, who seest
and knowest all men, and hast the hearts of all in thy con-
trol, bless all Universities, Seminaries, and Schools, that in
them, the youno- may be trained up in the fear of God and
the faith of Christ, Give thy Holy Spirit to all preparing
for the ministry. Send forth into thy vineyard, both in our
own country and in every land, men of an enlightened
mind and a devout heart, men of patient perseverance, of
firm resolution, of entire dedication of body and soul to
their work, of a wise and sober judgment, and of unquench-
able love to immortal souls.

Give thy blessing to all in authority, that they may use
the means which thou hast given them in the spread of true
religion. Lord, instruct our Magistrates, and teach our
Senators wisdom, that judgment may run down as waters,
and righteousness as a mighty stream. Grant that every-
where such men as Nehemiah and Daniel may be raised up
to offices in the state — men who shall disinterestedly labor
and pray for the advancement of righteousness, and truth,
and peace.

Our national sins call indeed for judgment; but grant
that mercy may rejoice over judgment, and grace abound
over sin. Give us, t beseech thee, those temporal and spirit-
ual blessings which we deserve not, for to thee belongeth
mercies and forgiveness of sins.

Grant that the doctrine of Christ crucified may be every-
where preached. Let such as now are Christians in name
only, being taught the grace of our Lord Jesus Chrisi, seek
the life and power of religion ; may the Jews, hearing of

202 A TREATISE ON PRAYER.

Christ Jesus, look unto him whom they have pierced, and
mourn ; and may the Gentiles be given to him. So. let the
earlh be filled with the knowledge of the Ijord, as the
waters cover the sea.

May such an effusion of thy Spirit be shed on all flesh,
that every tongue may joyfully sing the angelic song,
"Glory to God in the highest, on earth peace, good-will to-
wards men."

Bestow thy grace abundantly on my brethren and kins-
men, according to the flesh, my parents, brothers, and sis-
ters, and all my relatives, my servants, my Christian friends,
neighbors, and connexions. If any hate or revile me. Lord,
teach me to bless them — If any despitefully use me or per-
secute me, I now pray to thee in their behalf Father, for-
give them, and do them good.

Look on the destitute and afflicted ; let their afflictions
lead them to thee, that they rnay find God their refuge and
strength, a very present help in time of trouble ; and though
the chastening be Grievous, may they experience that it
yieldeth the peaceable fruits of righteousness.

Finally, O Lord God, quicken all those that are dead in
trespasses and sins ; grant that those beginning to know
the truth may follow on to know the Lord, those that are
weak in faith may wax strong, those that have backslidden
may be healed, those that are strong may be confirmed
more and more, and go from strength to strength till they
appear in Sion. Thanks be to thee for all thy servants de-
parted this life in thy faith and fear. Shortly accomplish
the number of thine elect, and hasten thy kingdom, through
Jesus Christ our Lord and Savior. 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, in the name of Christ, to ask, that 1 may have ;
and so to seek that I may find.

* Some have found it advantageous to give particular days for
panicular parts of intercession, as follows : — Sunday, Ministei-s and
Christian Corigregalions. — Momjay, Family. — Tuesday, relations,
friends, and enemies. — Wkdnesday, our C'ountry. — Thursday,
Benevolent and Religious Societies. — Friday, The Church through-
out the world. — Satlrday, Jews, Gentiles, and unconverted persona.

A TREATISE ON PRAYER. 203

Enter not into judgment with me, O Lord, for in thy
Bight I cannot be justified. However unblamable I may
appear before men, before Him who knows the heart I con-
fess and would mourn over innumerable sins in the past
day, and in every day of my life.

I acknowledoe with shame and sorrow my hypocrisy and
pride, my vanity and selfishness, my unbelief and impa-
tience, my self-indulgence and self-righteousness, my ob-
stinacy 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 hard
heart. Give me a contrite spirit. There is mercy with
thee. Tiiere is forgiveness with thee. O may thy great
mercy be displayed towards rne, in pardoning all my sins,
and in renewing my soul. Give me patience, faith, and
self-denial. Bestow on me the graces of sincerity, humility,
and love.

May the love of Christ be more known and felt by me,
and let it constrain me to live not to myself, but to hhn
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 them unto me, and daily sanctifying my
heart.

I ask for heavenly wisdom, holy simplicity, ardent 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 meet to be a partaker of
the inheritance of the saints in light.

Lcommend myself to thy care during the night. May I
lay down at peace with thee, through Christ, and in peace
with all the world.

O Lord, thougii I be unworthy through my manifold
transgressions to approach thee at all, yet thou hast com-
manded 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
mercy upon his afflicted. I^et 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

204 A TREATISE ON PRAYER.

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 re-
latives, all those temporal and spiritual blessings of wliich
they stand in need. Bless my superiors, my comi:)anions,
and all about me. Continue the blessing of peace to my
country. Pardon any who may have injured mo ; 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 thanksgiving 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 sin,
Satan, and the world; for any measure of light, 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 I look
back on thy past blessings, when I read thy promises re-
lating to that which is to come, and when 1 look around
me on every side, and especially 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 for ever. Amen and Amen.

Hear me, for the only sake of Jesus Christ.

Our Father, &c.

ANOTHER PRIVATE EVENING PRAYER.

Almighty God, Father of mercies, and God of all com-
fort, according to thy gracious promise, give me thy Holy
Spirit, to help my infirmities, and enable me, in the name,
and through the mediation of thy Son Jesus Christ, our
Lord, to call upon thee.

Great is thy goodness to us sinners, in that we, who
have grievously offended thee, have such a mediator, who
ever liveth to make intercession for us. Without a Savior
I can have no hope ; for I have sinned against thee, and
done evil in thy sight day by day.

I confess and mourn before thee the manifold sins of the

A TREATISE ON PRAYER. 205

past day.* I daily offend thee by pride, impenitence, hard-
ness of heart, unbelief, and forgetfulness of thee, and in
many other ways : leaving- undone the things which I ought
to have done, and doing those which I ought not.

Lord, let thy Holy Spirit convince me of my sinfulness.
I pray that I may see more of the extent of my iniquities,
and feel more of their guilt. Thus may I be led to hate
sin, and to feel the need and value of that Savior who came
to seek and to save that which was lost. Grant that I may
be a partaker of His great salvation. Whatever else I
lose, may I win Christ, and be found in him.

Lord, I am unclean ; if thou wilt, thou canst make me
clean. I believe that thou art able, I believe that thou art
v/illing. Lord, help my unbelief; Lord, make me clean.

Give me, I beseech thee, such a sense of thy mercy in
free forgiveness, through the blood of Christ, that I may be
constrained to present my body a living sacrifice unto thee.
Enable me daily to crucify the lusts of the flesh. Give me
such a measure of thy grace, that all the powers of my
mind, all the affections of my heart, all the members of my
body, and all the talents intrusted to me, may be unreserv-
edly engaged for thee. Lord, incline me to spend myself
and be spent for thee : strengthen my desire to do so, and
enable me ever hereafter to bring this desire to good effect

Let the number of thv willing and devoted servants be
everywhere increased. Be thou exalted, O God, above
the heavens, and thy glory above all the earth. Pour out
thy Spirit upon all flesh, that all the ends of the earth may
remember and turn unto the Lord, and all the kindreds of
the nations may worship before thee. Let thy great name,
now so little known, and so much profaned, be magnified
and sanctified in every country and by every tongue.

Bless the land in which I dwell : its government, the
ministers of Jesus Christ, and all its people. May we be
a people fearmg God and working righteousness. Look
with thilie especial favor on my relatives and friends, my
family connexions and acquaintance. May they all be
partakers of the grace of Christ here, and of his glory here-
after.

I will bless the Lord at all times, his praise shall con-
tinually be in my mouth. O my soul, and all that is with'

* Here state those sins of which your conscience accuses you.

206 A TREATISE ON PRAYER.

in me, bless his holy name ; bless the Lord, O my soul, and
forget not all his benefits. How great and how numerous
they are I

Blessed be the Lord who daily loadeth us with benefits.
All the temporal mercies granted so abundantly to me, my
food, my clothing, my home, my friends, the daily provis-
ions for my various necessities, these are from thee, who
openest thy hand and fillest all things living with plente-
ousness. But, above all, blessed be the God and Father of
our Lord Jesus Christ, who hath blessed us with all spirit-
ual blessings in heavenly things in Christ Jesus. Thanks
be unto God for his unspeakable gift.

Now unto the King eternal, immortal, invisible, the only
wise God, be honor and glory for ever and ever. Amen.

These prayers and praises I offer up in the name of the
Lord Jesus Christ, the Savior of perishing sinners : trusting
only in his mediation and merits. Amen.

Our Father, &c.

PRAYER BEFORE THE LORd's SUPPER.

O Thou, the God of our Lord Jesus Christ, the Father
of glory, I approach thee as my God and my Father, through
thy Son, our Savior and intercessor.

Invited to partake of the memorial of his dying love, and
to join thy people in remembering him, T come to thee for
the gifl of all dispositions suitable to a service so solemn
and so affecting.

Deliver me, I beseech thee, from all careless, vain, and
trifling thoughts ; let me lay aside the world and its vani-
ties; let me renounce all self-righteousness and supersti-
tions, and come as an humble penitent, expecting to discover
fresh views of my Savior's glory and goodness, and to re-
ceive from him fresh strength to gloriiy his name.

O Lord, thou hast warned me against eating this bread,
and drinking this cup unworthily. God of mercy preserve
me from so great a sin. Thou hast directed, Let a man
examine himself, and so let him eat of that bread, and drink
of that cup; I beseech thee, incline and enable me to ex-
amine myself, to inquire into my motives in coming, to
look back on my life, and to compare my thoughts, words,
and works, with thy holy law.

If I have wronged others, Lord, dispose and assist me to

A TREATISE ON PRAYER.

207

make reparation. Wherein I have offended thee, give me
that godly sorrow that works repentance unto salvation.
Let thy Holy Spirit convince me of my fallen and guilty
state before thee. Take away the heart of stone, and give
me the heart of flesh — the broken and contrite spirit. And

0 grant unto me full purpose of heart to forsake every sin,
whatever it may cost me ; however habitual it may have
become. Search thou me, O Lord, and know my heart ;
try me, and know my thoughts, and see if there be any-
wicked way in me, and lead me into the way everlasting.

Let the conviction of my exceeding sinfulness lead me
cordially and gratefully to accept my Savior's gracious in-
vitations, and come weary and heavily laden unto him.
May I go to thy table mourning for sin, and hungering and
thirsting after righteousness, believing in Christ as my
only hope and refuge, grateful for all thy mercies, and with
a heart full of love to thee and all mankind.

Lord, I implore thy special grace at this solemn ordi-
nance. In the breaking of bread, help me, by a living
faith, to view Christ's body broken for me ; and in the pour-
ing out of the wine, his blood shed for me. May I thus
learn to feel more of the evil of sin, and more of the love
of Christ. Help me wisely, believingly, and gratefully to
discern the Lord's body ; and may it be as living food to
my soul, so that now resting on the atonement of Christ,
my Lord, I may rejoice and be glad in his great salvation.
May he thus be evidently set forth crucified before me, and
may I enjoy the communion of his body and his blood.

Gracious Lord, I beseech thee, enable me, when I re-
ceive the bread, by a lively faith to realize the blessed
truth, that Christ died for sinners, even for me ; and when

1 drink the wine, to believe according to his own word,
that his blood was shed for many for the remission of sins.
May I then afresh give myself wholly to thee, to be entire-
ly thine, in life, in death, and through eternity ; renewing
all my solemn vows of obedience, and receiving fresh
strength to carry them into effect.

Grant also unto all that shall meet with me around thy
table the same blessings. Let our hearts be drawn near
to each other. Give us to enter into the privilege of the
communion of saints ; and may we know that, though many,
we are one body, and all partakers of that one bread, the
living and true bread that came down from heaven

208 A TREATISE ON PRAYER.

O Ijord, may we and all thy people thus assembling in
thine earthly courts, be made more and more meet for thy
heavenly mansions, and at length come to sit down with
Abraham, and Isaac, and Jacob, in the kingdom of heaven;
may we meet again there, where faith shall be lost in sight,
and hope in full enjoyment, and love for ever fill all our
souls, through Jesus Christ, our Strength and our Redeem-
er. Amen.

PRAYER AFTER THE LORd's SUPPER.

Blessed be the God and Father of our Lord Jesus Christ,
who hath blessed us with all spiritual blessings in heavenly
places in Christ. Help me, holy Lord, coming now to thee
in secret, gratefully to pour out my soul before thee.

O thou who dwellest in the high and holy place, whose
name is holy, I feel that I infinitely need pardon for the
sins of my holiest services. If thou, Lord, be extreme to
mark what has been amiss, I cannot stand before thee ; I
have cause to mourn the wanderings of my heart, the dull-
ness of my affections, the weakness of my faith, and the
slightness of my repentance, even at thy table, with all the
solemnities of the memorials of my Savior's death around
me, and amid the assembly of thy saints.

But while I mourn my own sinfulness, yet still help me
to magnify thy wonderful grace. Blessed be thou who
put it into my heart to assemble with thy people.

Great is the privilege thus to meet among them here be-
low, to participate in their prayers, and to join in their
praises. — Thanks be unto thee for that manifestation of
thy love which this ordinance brought before me. O how
consoling the truth to such a sinner as I am, that Jesus died
for the ungodly, that he receiveth sinners and eateth with
them!

Giver of all grace, if I enjoyed any feelings of love to
thee, any desires after thy salvation, any thing of com-
munion with thee; if my hope were at all enlivened, my
faith at all strengthened, my heart at all enlarged, all praise
and glory be to thee. I would not deny thy answers to my
prayer ; I would not refuse to acknowledge the work of thy
Spirit on my soul ; but rather, in this thy goodness, find
fresh motives to love and to serve thee. Forgive me all
that was wrong. Accept, through the mediation of Jesu.s,
all that thy grace enabled me to do according to thv will.

A TREATISE ON PRAYER. 209

Teach me to feel that I am under fresh oblicrations to all
holy obedience. May the solid and delightful joys of peace
with God, the pardon of sins, free justification, and the hope
of glory, make the sinful pleasures of the world for ever in-
sipid and vain. Havhig seen and tasted how good the Lord
is, may I never turn back again to folly.

O Lord, now it is I need thy strength. Now grant me
thy Holy Spirit, continually to bring to my remembrance
the solemn transactions of this day. May the recollection
of them long remain, filling me with a holy fear of offend-
ing thee, an ardent love to my Savior, and influencing me
to devote my body, soul, and substance, all I am, and all I
have, wholly to thee.

Lord, now grant that my evil tempers may at length be
subdued : that the flesh with its affections and lusts may,
through thy Spirit, at length be mortified ; that Christ
may now dwell in my heart by faith : and that, strong in
the Lord, and in the power of his miglit, I may fulfil in my
life all the solemn vows and resolutions that have been
afresh renewed this day in thy presence.

Yes, gracious God, let me never cease striving to serve
thee ; let me never, while the world tempts, and sin dwells
in me, and Satan opposes, give over the contest ; let me
never rest short of thy great salvation. O thou good Shep-
herd, who laid down thy life for thy sheep, let me never
perish, neither let any pluck me out of thy hand ; till at
length, with all thine elect, I come to occupy thy fold
above^^

Hear me, gracious Father ; hear and answer, for Christ's
sake. Amen.

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
the gracious influence of thy Holy Spirit, to worship thee
through one Mediator, Jesus Christ our Lord.

Adoration.
[*Thou art God, and there is none beside thee: the

* The parts in brackets can be left out, if it is vi'ished to shorten
the prayers.

S2

210 A TREATISE ON PRAYER.

Creator of lieaven and earth, the Lord of glory, the Lord
God, merciful and gracious, long-suffering, abundant in
goodness and truth, keeping mercy for thousa.nds, forgiving
iniquity, and transgressions, and sin, and that will by no
means clear the guilty. We bow and worship at thy foot-
stool ; we acknowledge thee to be the Lord.]

Thanksgiving.

Accept, through thy Son Jesus Christ, our Lord, our un-
feigned thanksgivings for the mercies of another day. Thou
gavest us our being, and thou preservest us from day to
day. Through the defenceless hours of the night thou hast
kept us in safety. Tliou hast given us a soul capable of
knowing and rejoicing in thee, and a body by which we
may serve thee.

[We bless thee for the seeing eye, and the hearing ear,
for the free use of our limbs and our senses, for the power
of the mind, and the affections of the heart.]

But, O Lord, we tliank 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 for the comfort of
the Holy Scriptures, 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.

[We are invited to come to thee ; though we bo^guilty
and sinful, we are freely offered pardon, peace, and salva-
tion ; and thou givest us a hope full of immortality in
Christ Jesus our Savior.]

Dedication.
[Wliat reward shall we render unto the Lord for all his
benefits ? We desire now afresh to devote ourselves to thy
service. We give up ourselves, our whole selves unto thee.
God of peace, sanctify us wholly. God of our life, grant
that our whole spirit, and soul, and body, may be preserved
blameless unto the coming of our Lord Jesus Christ.]

Confession.
But with shame and confusion of face, we would con-
fess that we have been rebellious and disobedient Thou

A TREATISE ON PRAYER. 211

art holy, but we are unholy. Thou art merciful, but we
have often been selfish and unkind. Thou art pure, but we
are impure. Thou art patient, but we are impatient. We
have abused all thy gifts, and made them occasions of sin.
l^rd, ue acknow.ledg-e our impenitence, we confess our
unbelief, we bewail our self-righteousness.

PetitioTL
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 for-
giveness of all our sins, and grace and strength to go and
sin no more. Lord, help us to love thee, teach us to serve
thee. Give us thy strength tliat we may overcome our cor-
rupt nature. Grant that this day we may have power from
on high to resist every temptation, to confess Christ before
men, to labor stedfastly with a single eye to thy glory, to
live in the spirit of prayer, in faith, humility, self-denial,
and love, and to 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 the widows in
tJieir affliction :] and do thou keep us unspotted from the
world.

Pleading.

[Lord, for thy name's sake, hear us. We beseech thee,
according to thy infinite mercy, give us grace to serve
thee, constantly and unfeignedly. Herein art thou glorified,
that we bear much fruit. For thine own glory, grant us
thy Spirit, that we may bring forth all the fruits of righte-
ousness.]

Intercession.

And hear us farther in behalf of our relations and friends,
our neighborhood, our JMinister, 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.
Bring the Gentiles to Christ. Gather thy people Israel into

212 A TREATISE ON PRAYER,

thy fold. — Give wisdom and power to every effort of Chris-
tian love for spreading thy Gospel. Bless all societies
formed for this end, and let those who support and condtict
them have thy direction and guidance. Lord, grant that
the power of the cross of Christ, may at length fully tri-
umph over all error and superstition, all idolatry, and delu-
sion, and sin.

Gracious Lord, not for our worthiness, but for the only
name's sake of Jesus Christ, hear these our prayers which
we simi up in his own words.

Our Father, &c.

ANOTHER MOKNING FAMILY PRAYER.

Almighty God, source of every good, and fountain of
every blessing, the God and Father of our Lord Jesus
Christ, and in him our God and Father, give us the Spirit
of adoption, and enable us to cry, Abba, Father. Help us
to come and pour out our hearts before thee with the same
contidence and affection with which children go to an
earthly parent. Enable us to repose on thy love, to tell thee
all our desires, and all our sorrows ; and, from the heart, to
thank thee for all thy goodness to us.

Great and abundant cause we have to bless our God for
all that he is in himself, and for all that he is to us. Thy
mercies are nov/ every morning. We thank thee that we
meet together in peace and safety. Thou hast been our de-
fence and our refuge. Let then the outgoings of the morn-
ing and of the evening praise thee.

We thank thee more especially for all the mercies of re-
demption. In the Gospel of Christ, mercy and truth meet
together, and righteousness and peace kiss each other.
Thus can even we rejoice in thy power and justice, thy
lioliness, mercy, and love ; and bless thee that the light of
the knowledge of this thy glory shines, in the hearts of
thy people, in the face of Jesus Christ. Blessed be tho
the just God and the Savior.

d how unworthy we are of the least of thy mercies!
We are all sinful and guilty. We have turned every one
to his own way. We would give thee glory by an ingen-
uous and free confession that in many things we have all
offended thco. From our youth up, even till now» we have
been in a great trespass.

A TREATISE ON PRAYER, 213

We dare not justify ourselves in thy sight, for if we
should attempt it, even our own mouths would condemn us.
We have omitted to perform many plain duties. We have
done many things for which our consciences justly accuse
us. All our righteousnesses are defiled. All our prayers and
services are polluted.

[Yet spare us, good Lord, spare us, according to thy great
compassion and thy tender mercy. Lord God of our salva-
tion, it is thy gracious promise, on which our souls rely, that
if we confess our sins, tliou art faithful and just to forgive
us our sins, and to cleanse us from all unrighteousness.
We now confess our sins, and we ask that we may be
forgiven, and that our souls may be purified from sin. We
plead thy justice, for Jesus bore our sins in his own body
on the tree. We plead thy faithfulness according to thy
many precious promises. Lot us now by faith obtain those
promises.]

Cleanse, we beseech thee, the thoughts of our hearts, by
the inspiration of thy Holy Spirit, that we may perfectly
love thee, and worthily magnify thy holy name. Strengthen
us for the duties of this day. Suffer us not to be tempted
above what we are able to bear ; but w^th every tempta-
tion make a way to escape. Incline and enable us to walk
in that way.

Hold thou up our goings in thy paths, that our footsteps
slip not Set a watch before our mouths, and keep the door
of our lips, that we oftend not with our tongue. May we
always speak that which is good to the use of edifying, that
it may minister grace to the hearers. Enable us also to
keep our hearts with all diligence, seeing that out of it are
the issues of life. Increase our faith, enliven our hope, and
enlarge our charity, that we may faithfully serve thee, and
in all things glorify thy holy name.

We pray for all our relatives and friends. Give them
prosperity both of body and soul* Grant that grace and

* When any member of the family is sick, add —
We particularly commend unto thee that member of our family
now in affliction ; may faith, patience, submission and resignation be
granted in this hour of trial, and in thy own good time remove the
affliction. And, Lord, grant that all our tribulations here below may
lead us to look at the things which are ab<3ve, and work out for us a
far more exceeding and eternal weight of glory. Ever give us a
spirit of sympathy, and tender feeling, and love for each other; and

214 A TREATISE ON PRAYER,

peace may be multiplied to all those that call on the name
of the Lord Jesus Christ, their Lord and ours. Seek and
save the lost sheep of the house of Israel. Let the light
of life shine into every benighted heart. Increase espe-
cially among the people of this nation, the number of those
who knovi^, and love, and serve thee. Bless our rulers, and
guide our statesmen ; teach thy ministers, and prosper thy
people, that there may be no complaining in our streets ;
and that it may be- said of us, " Happy is the people that is
in such a case ; yea, happy is that people whose God is the
Lord."

These prayers we offer up in the name and through the
mediation of thy Son Jesus Christ our Lord.

Our Father, &c.

EVENING FAMILY PRAYER.

O eternal God, whose name is love, and so loved the
world that thou gavest thine only-begotten Son, that who-
soever believeth in him should not perish but have everlast-
ing 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 Savior 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 our own consciences justly condemn us. We have
been forgetful of thy presence ; our conversation has been
light and trifling ; and we have not with a single eye sought
thy glory, or copied the holy life of our Savior Christ. He
left us a perfect example, but how seldom we tread in his
steps ; how little have we of his meekness and lowliness
of heart, of his zeal and love ! We have sinned, notwith-
standing the light of thy word, and the checks of our own
consciences.

Grant us thy grace, that we may not be hardened through

may we always be ready to weep wilh those that weep, and rejoice
with those that rejoice.

When any member of the family is on a journey, add —
O Lord, we beseech thee, regard with ihy favor, protect and de-
lend hitn who is now absent from us. Take him under thy special
care. Preserve himirom every temptation. Prosper him in his un-
dertakings. May he be a blessing wlierever he goes; and bring him
in health and peace among us again, that we may together have
fresh cause to praise and bless thy holy name.

A TREATISE ON PRAYER. 215

Uie deceitfulness of sin. Give us true repentance, and such
a sense of our sinfulness as may lead us to despair of salva-
tion by any works of our own; and bring- us humbled and
penitent to the foot of the cross. Help us by faith to behold
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."

[Teach us to come to Jesus Christ, and how to look to
him, not only for pardon and peace, but also for grace and
strength. We are weak, but Jesus is strong : grant tbat we
may be made strong in and through him. Draw us to Christ,
Uiat we may receive out of his fullness all that we need,
repentance, remission of sins, and the gift of thy Holy
Spirit ; that he may dwell in our hearts by faith, and we be
rooted and grounded in love.]

We commend ourselves to thy care during the night.
Let no evil come nigh us. May our last thoughts be with
thee ; and when we awake up, may we be still with thee.
Refresh our bodies with the quiet repose of the night, and
renew our spiritual strength. Teach us ever to watch and
pray, and to be always ready, seeing we know neither tlie
day nor the hour when the Son of j\Ian shall come.

Extend thy merciful care to all that" are near and dear to
us. We pray for all our relatives. May those that are en-
deared to us by the ties of nature, be yet more dear by
the stronger bonds of grace. Grant tliat 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 in-
tercourse.

Bless those that minister before the Lord, May all Bish-
ops, Priests, and Deacons, ha fbithfid, wise, humble, and
devoted servants of the I^rd Jesus Christ. Everywhere
raise up pastors according to thine heart, which shall feed
thy people with knowledge and undei-standing. Grant thy
blessing to every Missionary now preaching Christ to the
Gentiles. Cause Jew and Gentile to turn to the Lord, that
they may be saved. Brhsg on the happy day, when there
shall be one fold and one Shepherd ; and they shall not
hurt, nor destroy in all thy holy mountain. — ^

O thou giver of every good and perfect gift, we praise
and bless thee for thy great and continued mercies to us.
All things thou givest to us richly for enjoyment We re-

216 A TREATISE ON PRAYER.

ceive from thee full provision for all our temporal wants,
and thou forgivest our iniquities.

[Like as a father pitieth his children, so thou our Lord
and Father pitiest them that fear thee. Thou knowest our
frame ; thou rememberest that we are dust. Thou hast had
compassion on us in our low and lost estate, and thou
gavest thy Son to die for us; and now thou offerest and
givest us thy Holy Spirit, to soften our hard hearts and to
help our infirmities. Thou justifiest us freely by thy
grace, adoptest us into thy family, and givest us a hope full
of glory.]

Behold what manner of love thou our Father hast bestow-
ed 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.

And now blessing, and honor, and glory, and power, be
unto Him that sitteth upon the throne, and unto the Lamb,
for ever and ever. Amen.

Our Father, &c.

The Lord bless us, and keep us.

The Lord make his face to shine upon us, and be gra-
cious unto us.

The Lord lift up his countenance upon us, and give us
peace.

ANOTHER EVENING FAMILY PRAYER.

O Thou, who art the God of all the families of the earth,
who didst favorably notice Abraham's commanding his chil-
dren and his household after him to keep the way of the
Lord ; be thou present with us now, and enable us by thy
Holy Spirit, and through thy Son's intercession, to worship
thee in spirit and in truth.

We come before thee acknowledging that we were all
bom In sin, the children of wrath, and have in common a
corrupt nature and a continual propensity to depart from
thee. And O how often have we offended thee, the God of
all the earth, by actual transgressions.

Even in the day that is past, by vain thoughts, by idle
words, by sinful indulgences, we have grieved thy Spirit,
and we have incurred thy displeasure. Our only refuge is
m thy promised mercy in Christ Jesus. We cast oureelvee

A TREATISE ON PRAYER. 217

wholly on that mercy. Fixing all our hopes on our Savior
Jesus, we confess our guilt, and earnestly pray that his
blood may cleanse us from all sin.

And give us, we beseech thee, the comfortable assurance
that our sins are forgiven. Let thy Holy Spirit bear witness
with our spirits that we are children of God. Plentifully
impart to us the gift of thy Spirit, that we may bring forth
love, joy, peace, gentleness, goodness, meekness, long-suf-
fering, forbearance, and temperance. Grant that we may so
copy the example of our Savior, as to be the Epistles of
Christ, known and read of all men ; and have clear evidence
of our own salvation. Teach us so to live, that we may glo-
rify thee who hast bought us with a price of such amazing
value as the blood of thine own Son.

O that all now kneeUng together may indeed obtain
mercy in Christ Jesus, be passed from death unto life, and
love and serve thee unfeigned ly. But, O Lord, how cold is
our love to thee ! how dead, how dull are our hearts ! Help
us to love thee ; to love God with all our heart, with all our
mind, with all our soul, and with all our strength. Shed
abroad the love of God in our hearts, by giving us the Holy
Ghost ; and may we be taught of God to love one another.
Be thou present with us in our more retired devotions :
praying to our Father which is in secret in our closet, may
we find his presence and blessing there.

Bless, O Lord, all that are near and dear to us. Many
beloved relatives and friends are now absent from us ; but
tliou art with them, and all their wants are known to thee.
Give them thy grace ; ever guide them here by thy coun-
sel, and may none of them be wanting in thy heavenly
kingdom.

We pray for all in authority ; Lord, may their counsels
be ordered by thee as may be most for the good of our
Country.

Give we beseech thee, to all Bishops, Priests, Dea-
cons and ministers of Jesus Christ everywhere, true
knowledge and understanding of thy word ; and may they
set it forth in their lives accordingly. Make them wise to
win souls. Lord, call forth and send out many faithful la-
borers to the work of the ministry. Bring it to pass that
the distant isles shall wait on tlice, and the Gentiles come
to thy light. Bless every Society established for benefiting
T

218 A TREATISE ON PRAYER.

the bodies or the souls of men, and especially those m
whicli we are more immediately engaged and interested.

Thanks be unto thee, holy Lord God, for all thy goodness
towards us. How multiplied are thy mercies every day 1
How excellent is thy loving kindness ! We bless thee for
all thy long-suffering and forbearance towards us. We
bless thee for the infinite mercies of redeeming love. We
bless thee tor the knowledge of thy salvation, and, for the
light of thy truth : for protection from every danger during
the night, and provision for all our wants by day. Thou
hast spread our table with food, and thou givest us every
needful good. Accept these our prayers and our praises,
which we offer up in and through Jesus Christ, our only
mediator and advocate. Amen.

Our Father, &-c.

FAMILY PRAYER, SUNDAY MORNING.

O Almighty God, Creator, Governor, and Upholder of all
things, who after making the heaven and earth, didst rest
on the seventh day, and bless and sanctify it, teach us now,
resting from our worldly labors, to devote the day to thy
€ervice. O thou whose Son did, as on this day, rise again
from the dead, grant us grace to rise from the death of sin
to the life of righteousness. Help us now, in his name, to
seek thy blessing on those holy duties to which the sabbath
is set apart.

We bless and praise thee for the appointment of this day,
and for all the means of grace which we enjoy in this high-
ly favored land. We bless thee that thy house is open, that
thy ministers have liberty to preach, and we have opportu-
nity and inclination to assemble with thy people and hear
thy holy word.

Above all, we thank thee for the knowledge of Jesus
Christ ; for free justification and salvation through his life,
death, and resurrection. We praise thee for the gift of thy
Holy Spirit. Blessed for ever blessed, be thou, the God and
Fatiher of our Lord Jesus Christ, for all these thy benefits.

Great have been thy mercies to us; but with shame we
confess that we have slighted thy goodness, and carelessly
regarded thy great salvation. How many sabbaths have we
broken ; how many invitations of mercy have we neglected ;
how many warnings and threatenings have we trifled with !

A TREATISE ON PRAYER. 219

How cold have been our prayers ; how great our irrever-
ence ; how inexcusable our unbelief!

Forgive us, O forgive us, all our negligences and in-
firmities, and all our sins and iniquities. To the Lord our
God belong mercies and forgiveness, though we have re-
belled against him. Return again, and bless us. Gra-
ciously be present with us, through all the solemn services
of this day. Enable us to go to thy house in the spirit of
>rayer. Pour out upon us, and all that shall meet in thy
..^me, the spirit of grace and supplication. Let none of us
draw near to thee with our lips only, while our hearts are
far from thee ; but enable us to w^orship thee in spirit and
in truth. Cause thy face to shine upon us. Grant that
we may find that the Lord is in his holy Temple, and be
able to say, It w^as good for us to have been there ! Pre-
pare our hearts to receive thy holy W'Ord, that it may be
sown in good ground, and bring much fruit to perfection.

[Bless especially such of us as hope this day again to re-
ceive the memorials of our Savior's sufferings and death.
May contrition, penitence, faith, humility, and love, be in
lively exercise, and be greatly increased.]

Help all of us, not only to abstain from engaging in our
usual business and occupation, but also keep us from
worldly conversation and from vain thoughts. Raise our
affections to things above, and let our conversation be in
heaven. Enable us to give this day to reading and hear-
ing thy word, to meditation, self-examination, and prayer ;
and be thou with us, to bless us in our retired devotions.

And, Father of mercies, we beseech thee to bless all
that minister in holy things. Multiply unto them thy
grace, that they may be faithful, diligent, and laborious.
Grant them humility, disinterestedness, watchfulness, and
zeal ; may all have grace to take heed to themselves and
to the flock over which the Holy Ghost has made them
overseers, feeding the Church of God which he has pur-
chased with his own blood. Stand by and strengthen them
this day. Open thou their mouths, and enable them to tes-
tify boldly the Gospel of the grace of God. We especially
pray for him who ministers among us. May he this day
be enabled to speak a word in season to us, and to all that
hear him.

And, we beseech thee, grant that this thy sabbath may
be distinguished by great and singular mercies to thy

220 A TREATISE OX PRAYER.

church. Be thou with all Christian congreg-ations meeting
to worship thee. By the ministry of thy word this day,
convert many sinners ; heal those that have backslidden,
strengthen those that are weak, and confirm those that are
strong. Give thy holy word free course, and let it be glo-
rified in every land, and among every people. Hear us,
and answer us, for our Lord Jesus Christ's sake. Amen.
Our Father, &c.

FAMILY PRAYER, SUNDAY EVENING.

Holy, holy, holy, Lord God Almighty, which was, and is,
and art to come ! Thou art of purer eyes than to behold
iniquity ; thou chargest thine angels with folly, and in thy
sight the heavens are not clean ; we approach thee, then,
only in the name of Jesus Christ.

We confess, O Lord, how defective and defiled all out
services are. We acknowledge that our prayers are ftill
of distractions. Our confessions want confessing over
again, our very petitions need thy pardon, our cold inter-
cessions for others increase our own guilt, and our unwor-
thy thanksgivings fall utterly short of thy great goodness
to us. We carelessly and unbelievingly hear thy word.
All we do is polluted and sinful. O forgive us. Forgive
the sins of solemn duties ; and let that great High Priest,
who is passed mto the heavens, bearing the iniquities of
our holy things, plead for us in thy sight.

And grant, most merciful Lord, that it may not be in
vain that we enjoy such distinguished privileges as thou
hast given to us, lest it be more tolerable for Sodom and
Gomorrah in the day of judgment than for us. Let not the
seed of the word of God which has this day been sown in
our hearts, be plucked away by Satan, lost through tempta-
tion, or choked with the cares of this life ; but having heard
it and received it, incline us to keep it, and do thou cause
it to bring forth fruit, an hundred fold.

Grant that our lives may exhibit whose we are and whom
we serve : remembering that if we know our Lord's will
and do it not, we shall justly have the severer punishment;
we humbly beseech thee, strengthen our resolutions to
live more decidedly to ihee. We feel that we now have
again to enter into the contest with our spiritual enemies ;
make us more than conquerc-rs through hira that loved us.

A TREATISE ON PRAYER. 221

We have again to exert ourselves to run the race set be-
fore us ; teach us ever to look unto Jesus as the author and
finisher of our faith. O let us take the more earnest heed
never to let slip the thing's which we have heard.

And we pray for all those who have this day assembled
before thee, and heard the word of salvation. Grant unto
tliem the same mercies which we ask for ourselves. Let
thy ministers that water others be themselves abundantly
watered in their own soul. Strengthen them for thy work,
both in body and soul.

Remember in mercy those who by thy providence have
been kept from thy house, and let them receive a special
supply of thy grace. Grant that those who have wilfully
or ignorantly deprived themselves of public worship may
have their eyes opened to see, and their hearts awakened
to feel, their guilt and their danger, and learn to flee from
tlie wrath to come. — O hasten the time when thy house
siiall be a house of prayer for all nations, and the whole
world shall worship in thy courts.

Thanks be unto God for all the privileges of the past
Sabbath. Blessed be thy name that we were permitted to
hear thy word, to join thy people in prayer and praise, and
to enjoy so plentifully the means of grace. Blessed be our
God for any thing of communion with him, or desire afler
him. Blessed be God, if the grace of our Lord Jesus
Christ, or his holy word, be more understood or valued by
us. Our cup runneth over with mercies.

O Lord, if amid our infirmities, thy Sabbaths here below
rejoice the heart ; if to rest from earthly labors, and enjoy
the privileges of thy house in this world, be delightful ; how
should we thank thee for the prospect of an eternal Sab-
bath, where thy ser\-ants shall serve thee without one
wandering thought, without weariness, and without dis-
traction ! O grant, in mercy grant, that none of those who
have this day met together in thy house, may be wanting
in the number of those who shall dwell in that house not
made with hands, eternal in the heavens, for Jesus Christ's
sake. Amen.

Our Father, &c

BRIEF PRAYER FOR A SUyDAY SCHOOL.

Gracious Savior, who hast said, Sufibr little children to
come unto me, and forbid them not, regard with thy fevor,
T2

222 A TREATISE ON PRAYER.

every effort to bring up children in the nurture and admo-
nition of the Lord.

Give, holy Lord, we beseech thee, wisdom and discre-
tion, patience, kindness, and perseverance to all who con-
duct schools. Bless those who endeavor to instruct the
young-. Do thou teach them that they may teach others.

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 Savior, 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 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 know-
ledge 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.

BRIEF PRAYER FOR A BENEVOLENT SOCIETY.

O thou who art the Father of the fatherless, and the
Judge of the widow, who hast declared it to be pure reli-
gion and undefiled before God and the Father, to visit the
fatherless and the widow in their afflictions, bless all thy
servants in any way engaged in supporting and carrying
on this work of mercy and love. May those that have pity
on the poor, find, by happy experience, that they have
lent unto the Lord, and that he pays them again what they
have given.

Help us to remember what a responsible duty is commit-
ted to our charge, rightly to divide and apportion those
alms which have been intrusted to us, among those in real
necessity ; and give us grace to act wisely and faithfully.

In all our visits to the poor and afflicted, do thou go
with us. Enable us to speak with them and act towards
them, both in fidelity and in tenderness. With whatever
difficulties, disappointments, or reproaches, we may meet,
let us never be weary of well-doing. Enable us, in all
things, patiently to follow his example who went about
doing good.

Bless us and all men, in every endeavor to reclaim the

A TREATISE ON PRAYER. 223

wicked, instruct the ignorant, comfort the mourner, and
confirm the believer; and make true religion everywhere
spread, till the earth be filled with the knowledge of the
glory of the Lord, as the waters cover the sea, through
Jesus Christ our Lord. Amen.

A SOCIAL PRAYER.

[O Lord God Almighty, the Creator of heaven and earth,
the Lord of Glory, who art greatly to be feared in the as-
sembly of thy saints, and to be had in reverence of all them
tliat are round about thee ; who dwellest in heaven, sur-
rounded with Angels and i\rchangels, with Cherubim and
Seraphim, who veil their faces while they praise and wor-
ship; we bow down before thee in the name of Jesus
Christ. None other name, but the name of Jesus; none
other merits, but the merits of Jesus, w^ould we plead in
thy sight : but by Him, through one Spirit, mo.y we now
have access with confidence to the throne of grace.]

O Thou whose name is Ho]y, who hast required that we
confess our faults one to 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
mindedness ; all our want of charity, all our hastiness of
spirit, all our bad tempers, and every sinful action.

For thine own name's sake, blot out our transgressions,
and remember not our sins. [We put thee in remem-
brance, and plead together thy gracious promises. We
declare them before thee, that we may be justified. May
the blood of Jesus purge our consciences from dead works
to serve the living God.]

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, forbear-
ing one another in love, endeavor to keep the unity of the
spirit in the bond of peace. Give us grace so to live, that
we may find more and more how good and hov/ pleasant it
is for brethren to dwell together in unity.

[Teach us to remember that to us there is one body and
one spirit, one Lord, one faith, one baptism, one God and
Father of all, who is above all, and through all, and in all;
and thus may we love each other as brethren. Help us to

S24 A TREATISE ON PRAYER.

love one another even as Christ has loved us. Whereto
we have already attained, let us walk by the same rule, let
us mind the same thing-.]

Give unto each of us grace to fulfil our duties toward
each other. As pai-ents, may we bring up our children in
the nurture and admonition of the Lord ; and as children,
obey our parents in all things ; as jnasters, may we give
unto our servants that which is just and equal, remember-
ing that we also have a master in heaven ; and as servants,
be obedient in singleness of heart, as unto Christ; as hus-
bands, loving our wives, even as Christ also loved the
Church, and dwelling with them according to knowledge ;
as wives, being in subjection to the husband, and having on
the ornament of a meek and quiet spirit.

We ask for blessings on our native land. Lord, we
would sigh before thee for all the abominations of our coun-
try. O how tiie swearer, the sabbath-breaker, the covet-
ous, 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 distinguished by thy mercies, so
it may have to be said of us, " Surely this great nation is
a wise and understanding 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 direction of
public afiliirs; on all who minister in holy things; on the
magistrates, and on the people ; that a general revival of
religion may appear 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
on the left:. Add daily to thy Church, in our own country,
and in heathen lands, such as shall be saved. Bless every
Missionary gone forth to preach to the Gentiles the un-
searchable riches of Christ, and may more and more grace
be given unto them all, that they may labor zealously,
wisely, and abundantly in thy cause.

And now, Lord, accept our unfeigned thanksgivings, for
all those blessings which we daily so richly enjoy. We
thank thee more especially for those many dear ties of re-
Vationship, affection, and Christian pruiciples, which bind

A TREATISE ON PRAYER. 225

US together. We bless thee for all that sympathy of feel-
ing and union of heart which thou hast given us ; and we
pray that we may be more and more knit together in Chris-
tian love.

But, beyond all other mercies, we bless thee for the com-
mon 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 Savior, our only hope, and our sure refuge.

[We trust that we may say we are one in Christ, mem-
bers of that body of which he is the head ; and we bless
and praise thee for this thy unspeakable mercy. We thank
thee for this opportunity of assembling ourselves together ;
and we pray that however w"e may be separated here be-
low, or however scattered in different stations, as we have
now met together here on earth, we may hereafter all
meet in heaven, for Jesus Christ's sake. Amen.

Our Father, &:c.

PRAYER FOR THE ENLARGEMENT OF THE KINGDOM OF
CHRIST.

I.

Almighty God, the Father of our Lord Jesus Christ, and
the God of the spirits of all flesh, the earth is thine, and
the fullness thereof, the round world, and they that dwell
therein.

We come, as sinners, but trusting in thy beloved Son,
our Advocate, and the propitiation for our sins, and look-
ing 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 privileges, we have also been a
sinful nation, a people 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 chief-
ly, now, we would confess our coldness and indifference in
extending the blessings of that glorious Gospel which Thou
hast intrusted to us. 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 knowledge of Christ to distant lands I
To us belong shame and confusion of face, because we

226 A TREATISE ON PRAYER.

have sinned against thee. But to the Lord our God belong
mercies and forgivenesses, though we have rebelled against
him.

We beseech thee, give us a zeal for thy glory. Fountain
of liglit, 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 trutk
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.

May the true light come more and more to thy Church,
and the glory of the Lord rise upon her ; and may the Gen-
tiles come to this light, and kings to the brightness of thy
rising.

Lord, we plead the glory of thy great name, the faith-
fulness of thy promises, and the happiness of thine own
creation ; and with these pleas, we ask, that the heathen
may be given to Christ for his inheritance, and the utter-
most 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 1"
Behold ! in tliese last days : give now to us that ask. With
thee is the residue of the Spirit ; and the Lord's hand is
not shortened 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 sliall not be asked. Who hath believed our report]
and to whom is the 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 Jjord, that while the fullness of thp
Gentiles is come in, all Israel may also be saved. May the
veil which remains upon their liearts w-hen Moses is read,
be taken away by their turning to the Lord. May this

A TREATISE ON PRAYER. 227

branch which has so long been broken ofT, 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 gra-
cious Lord, for all the blessed signs of the times in which
we live. We bless thee for the beginning of a general de-
sire to spread thy truth through the world, and that socie-
ties have been raised in these latter days, among all de-
nominations of thy servants, for evangelizing tlie heathen,
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 encourged to persevere in more zealous
labors, and more fervent prayers.

in.

O Father of lights, and giver of all wisdom, bless every
Society formed for the conversion of Jews or Gentiles, and
for the spread and advancement of thy truth, at home or
abroad. Guide the minds of all who conduct their affairs.
In all their difficulties and trials, comfort and support them.
Especially direct them in the choice of fit instruments.
Give them the discerning of spirits, that none may be sent
forth but such as thou hast called, prepared, and qualified
for the blessed yet arduous office of proclaiming the un-
Bearchable riches of Christ. Greatly increase the number
of such laborers. Give, O give thou the word, and great
shall be the company of preachers. Bless all Vv^ho support
thy cause at home. May they that love thy Jerusalem
prosper in body and soul : in endeavoring to v/ater others,
may their own souls be watered.

Look with thy favor on all missionaries now among the
heathen. O prepare thy way in the wilderness. May every
valley be exalted, every hill made low ; may the crooked
he made straight, and the rough places plain ; and let thy
word everywhere have free course and be glorified. May
thy doctrine, constantly preached by tliy servants, drop as
the rain, and distil as the dew, and thy word never return
unto thee void, but prosper abundantly, and accomplish all
that for which thou dost send it. Give thy servants health
and strength, vigor of nand. and devotedness of heart; and
may they all be chosen vessels to bear thy name before the
Gentiles. May the deadening influence of climate, heathen

228 A TREATISE ON PRAYER.

customs, and loss of means of grace, be more than coun-
teracted by a special supply of thy Holy Spirit. May it
have to be recorded of each one of them — He was a good
man, and full of the Holy Ghost and of faith ; and much
people were, through him, added to the Lord. Give them
grace to be faithful unto death, and may they receive from
the Savior's hands the crown of life and glory. Grant that
thousands and tens of thousands may rise up to call them
blessed. May the little leaven leaven the whole lump; and
all the nations whom thou hast made fall down and worship
before thee, and glorify thy name.

O Lord, hear ; O Lord, forgive ; O Lord, hearken and
do; defer not for thine own sake, O our God. For thy
dear Son's sake, answer. May he see of the travail of his
soul, and be satisfied. Amen, and Amen.

Our Father, &c.

ANOTHER PRAYER FOR THE ENLARGEMENT OF THE
DOM OF CHRIST.

' ' I.

O Eternal God, the Lord of Glory, who hast made the
heaven and the earth by thy great power and stretched-out
arm ; the great, the mighty God, the Lord of Hosts is thy
name : Thou, Lord, art good to all, and thy tender mercies
are over all thy works. Thou art nigh unto all them that
call upon thee, to all that call upon thee in truth.

We are bold, therefore, to come before thee in behalf of
a world lying in wickedness. Behold, in thy infinite com-
passion, dying millions, who have changed the glory of the
incorruptible God into an image made like to corruptible
man, and to birds, and four-footed beasts ! behold them,
without Christ, strangers from the covenant of promise,
havmg no hope, and without God in the world ; filled with
all unrighteousness, fornication, wickedness, covetousness,
maliciousness; full of envy, murder, debate, deceit, and
malignity ! Lord, we know that they which do such things
shall not inherit the kingdom of God. Regard then, now,
we beseech thee, in pity, the sad effects of sin, the misera-
ble condition of these thy creatures. Regard, we beseech
thee, thine own glory. How long shall thy name be thu3
profaned! How long shall the prince of darkness usurp the
Savior's promised inheritance and possession 1 Lord, how

A TREATISE ON PRAYER. 229

long shall the blessed hope that the kingdoms of this world
are to be the kingdoms of our God and of his Christ, tarry
ere it come 1

Thou shalt arise and have mercy upon Sion, for the time'
to favor her, yea, the set time, is come. For thy servants
take pleasure in her stones, and favor the dust thereof So
the Heathen shall fear the name of the Lord, and all the
kmgs of the earth thy glory.

Lord we believe thy promises ; help our unbelief We
are persuaded that thou hast brought the wretched state of
the world before the eyes of thy people, that they may pity
millions of guilty, accountable, and immortal souls without
the knowledge of a Savior ; that while there is time they
may pray, and give, and strive to make thy Gospel known
among them. Our Savior has commanded, " Go into all
the v/orld, and preach the Gospel to every creature ;" and
thou hast promised, that thy word shall not return unto thee
void ; w^e confidently, therefore, ask thee to bless the cause
of Christian missions, that it may advance and grow, and
increase till every Christian heart become warmed with
holy zeal for the spread of the Savior's name, and kingdom,
and glory ; and the Gospel of Christ be preached to Jew
and Gentile through the world.

n.

Holy, holy, holy Lord, w^e acknowledge it to be owing to
thy infinite mercy, that we were not left in the darkness
of heathen lands. Thou didst incline thy servants of old
to send faithful missionaries to preach thy glorious Gospel ;
thou didst support them in all their trials and difficulties,
and at length this favored country became a Christian land.
And, Lord, how hast thou since blessed us, above other na-
tions, in the enjoyment of the light of thy truth, and in the
power and means to communicate it! We feel that our
privileges imply duties. Give us grace, then, to labor, that
the word of the Lord may from us sound out in every place.
We thank thee that thou hast given many the disposition
to aid in this work, and that numbers of thy servants are
united in societies, to send abroad the tidings of salvation.
Lord, bless them all. Lord, greatly increase the number
of such as have at heart the good of Sion.

We thank thee, O Lord, that thy holy word is translating
into numerous different languages, and that now so many

230 A TREATISE ON PRAYER.

nations may hear in their own tongues the wonderful works
of God. Give yet greater success to these efforts. Facili-
tate this work by imparting, more and more, peculiar talents
to tliose engaged therein. As thou didst give to thy servants
of old peculiar skill in erecting the tabernacle in the wil-
derness, and the temple at Jerusalem, so in this age of thy
Cliurch do thou grant special gifts to those engaged in
building up thy spiritual temple.

Lord, do thou prepare and call forth laborers. Qualify
fit instruments to conduct missionary efforts, and give them
faith, wisdom, and judgment, uprightness, patience, and
self-denial, a single eye and a single heart, in all their pro-
ceedings. So incline their minds, that they may send none
to labor among the heathen but those that are first chosen
of thee : men anointed with the Holy Ghost. Do thou raise
up meek, humble, patient, believing, laborious, and perse-
vering men, counting their work their wages, and looking
for the recompense of reward hereafter : men suited to the
exigencies of the heathen, in their various degrees of civili-
zation and knowledge, and adapted to meet their wants in
each particular situation ; men willing to spend themselves,
and be spent for Christ. Lord, send forth, we beseech thee,
eend forth such laborers.

III.

Regard, we beseech thee, O Lord, with tliy infinite love,
those who have gone forth in thy name to Heathen lands,
to labor in making Christ known to the Gentiles. Help
them to be followers of thy Apostles. Grant that they may
never lose that first love and ardor of mind which induced
them, for Christ's sake, to leave country, home, friends, and
relatives. Preserve them sound in doctrine, and pure in
their life and conversation. In the faith of Christ may they
vanquish the world, the flesh, and the Devil, and overcome
apparently insurmountable difiiculties. Give unto them
utterance that they may open their mouth boldly, to make
known the mystery of the Gospel. Give them grace to
hope even against liope ; and in thy own good time remove
every opposing obstacle to the universal diffusion of thy
truth. Let the course of thy providence prepare the way
for thy servants. Let every fresh advance, either in com-
merce, science, or arts, aid the coming on of the Redeem-
er's kingdom; all things work together for good, till all

A TREATISE ON PRAYER. 231

fihall know thee, the only true God, from the least to the
greatest.

And for this we entreat the full out-pouring" of thy Holy
Spirit upon all flesh ; upon kings of the earth and all peo-
ple ; upon bishops, priests, deacons, and all Christian minis-
ters ; upon princes, senators, and magistrates ; young men
and maidens, old men and children. Let them praise the
name of the Lord, for his name alone is excellent, his glory
is above the earth and heaven.

O Lord, it is not our glory we seek, but thine. We long",
we ask, we pray, that thy will may be done on earth, as it
is in heaven ; that all nations whom thou hast made may
come and worship before thee, and glorify thy name. Lord,
thou knowest our desires : we know not how to express
them as we should. Do for us and thy Church exceedingly
abundantly above all that we ask or think, for thy great
name's sake. Amen.

These prayers we offer up in the name of our Lord Jesus
Christ. Amen.

Our Father, &c.

EJACULA.TORY PRAYERS FROM THE SCRIPTURES.

On rising in the morning. *

I laid me down and slept; I awaked, for thou, Lord,
sustained me. Ps. Hi. 5.

At noon.
At evening, and at morning, and at noon-day will I pray,
and that instantly. Ps. Iv. 17.

On going to bed.
I will lay me down in peace, and take my rest, for it is
thou, Lord, only that makest me to dwell in safety. Ps. iv. 8.

At going out.
Lord, bless my going out, and my coming in, from this
time forth for evermore. Ps. cxxi. 8.

At work.
Prosper thou the work of my hands, 0 Lord : prosper
my handy-work. Ps. ex. 17.

232 A TREATISE ON PRAYER.

In conversation.

Set a watch, O Lord, before my mouth ; keep thou the
door of my lips, Ps. cxli. 3.

Let the words of my mouth, and the meditation of my
heart, be always 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 my secret faults : keep back
thy servant also from presumptuous sins ; let them not have
dominion over me. Ps. xix. 12, 13.

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 for me. Isa. xxxviii. 14.

For a friend.
The Lord grant unto him that he may find mercy of the
Lord in that day. 2 Tim. i. 18.

Before prayer.
Lord, teach us to pray. Luke xi. 1.
Quicken us and we will call upon thy name. Ps. Ixxx. 18.

Before reading the scriptures.
Open thou mine eyes, that I may behold wondrous things
out of thy law. Ps. cxix. 18.

How amiable are thy tabernacles, O Lord of Hosts ! My
soul longeth, yea, even fainteth, for the courts of the Lord ;

A TREATISE ON PRAYER. 233

my heart and my flesh crieth out for the living God. Ps.
hxxxiv. 1, 2.

We will go into his tabernacle ; we will worship at bis
footstool. Ps. cxxxii. 7.

Entering God's house.
This is none other but the house of God, and this is the
gate of heaven. Gen. xxviii. 17.

On hearing the scriptures.
Sanctify us through thy truth : thy word is truth. John
xvii. 17.

After worship.
The good Lord pardon every one that prepareth 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. 18, 19.

Occasional ejaculations.
O Lord, be gracious unto us, we have waited for thee.
Isa. xxxiii. 2.

Father, glorify thy name. John xii. 28.

Lord, save us, we perish. Matt. viii. 25.

Jesus, thou Son of David, have mercy on me. Mark x. 47,

Lord, if thou wilt, thou canst make me clean. Luke v. 12.

Lord, I believe ; help thou mine unbelief Mark ix. 24.

Lord, help. Matt. xv. 25.

THE lord's prayer.

Our Father, which art in heaven, hallowed be thy name ;
thy kingdom come ; thy will be done in earth, as it is in
heaven ; give us this day our daily bread ; and forgive us
our trespasses, as we forgive them that trespass against us ;
and lead us not into temptation, but deliver us from evil :
for thine is the kingdom, and the power, and the glory, for
ever and ever. Amen.

U2

INDEX.

Abraham's example in family worsliip Page 118

Adam, Rev. Thos. his Private Thoughts, quoted 177, 180

Address on constant prayer, to Christian ministers,

Parents, those in prosjyerity or afflicted, tlie

young, those in middle Ufe, and the aged. . . . 187 to 18D

Adoration to be a part of prayer 5^

Example of 79

Affliction, prayer advantageous in 20

Alms shodd be joined with prayers 88

Analysis of prayer, from Bishop Wilkins 57

Anselm, Bishop, quoted 1(>4

Answers to prayer, section on 82

examples of 85

duty when prayers answered, or

rot 87 to 89

Approach to public worship, directions for 110

Assistance of the Holy Spirit in prayer, {see Holy

Ghost) 29

Augustine, quoted 177

Averseness to prayer by nature 30

Baxter's Converse with God, quoted 46, 92 and 93

his spirit of prayer for the world at

large 146

Behavior, a due, in the house of God 113

Being, we have to worship 50

his character as a father ib.

his majesty, his grace, and mercy 51i, 53

Benevolent Society, form of prayer for 222

Beveridge's Private Thoughts recommended 28

Blessing, example of in prayer 80

Boerhaave, his daily practice 95

Bonnel, the life oi^ quoted 50

his prayer before public worship 113, 114

Bowdler, quoted 188

Bradford, the Martyr, sayings of 10, GO, 80

Brown on prayer, quoted 45

Buchanan, Dr. his observations on family worship 122

Calm at sea, figure to illustrate the need of divine aid ... . 29

Cecil's Remains, quotation from, on family worship 121

236 INDEX.

Church oF England, Liturgy praised by Dissenters 109

its testimony to the need of the Spirit's

assistance 33

Church, or place set ai)art for public worship, observations on 110

Cobbet on Prayer, quoted 180, 181

Confession of sin, observations on, (see Forms of Prayer) 59

original corruption 60

actual transgression 61

aggravation of sins 62

example of 79

Conformity to the world to be avoided 162

Conversation among Christians, obsei-vations on 134

Denial of prayer, reasons for 87

Devotional feelings merely, may be without real devotion 156

Directions to assist in attaining the Spirit of prayer 159

Distractions in prayer, observations on 149

their nature 150

great evil in them 151

hints to avoid them 153

lessons inculcated through them . . . 155
Duty of prayer, proved by its being natural and reasonable 13

it is an act of homage due to God 14

the command and tlireatenings of God, 14, 15

God's relation to us shows it a duty 14

the practice of holy persons 15

indispensable for the obtaining of grace. . . ib.

Ejaculatory prayer, described 137

examples of persons using it 138

examples of prayer 231

Enlargement of the kingdom of Christ, or a spirit of prayer

for 142

divine power necessary to accomplish it 143
the promises relative to it call for prayer ib
directions and prophecies for that pur-

pose, 144, 145

the many examples 145

a blessing has ever attended it ........ . 146

it gives God all the glory 147, 148

united prayers specially efficacious 148

forms of prayer for 225, 226, 227

Evening prayer, observations on 89

forms of private 202, 204

family 214, 216

Sunday 218

Examples of Prayer, our Lord's 15, 97, 120

Exhortation to constant nrayer 183

INDEX. 237

Exhortation to those who have neglected prayer 183

are ashamed of it 184

have become remiss 185

are endeavoring to pray con-
stantly 186

Eye of God, to be remembered as seeing our hearts in prayer 52

Faitli, in the being and goodness j^f God necessary 13

Family worship, observations oi^l 117

obligation to family worship 118

contrast between a family neglecting and

attending to it 122

objections to it answered 123

forms of family prayer recommended. ... ib.
examples of, it should be considered as a

privilege 125

Family worship, a due performance of it 126

the duty of those who join 131

address to those who neglect and who at-
tend to it 132

Fasting, a help to prayer 88

Forms of prayer, observations on 55, 107, 193

examples of 193

Freedom, and boldness of access desirable 176

Frequency of private prayer, remarks on 89

and perseverance necessary in prayer 179

Gifl and grace of prayer distinguished 35

Gift of prayer attainable (see Holy Ghost) 128

prayer for 193

Godwin's observations on the denial of prayer 87

Grace before and after meals 135

Gray, his queries to detect the want of spirit of prayer 160

Groanings of the Spirit, meaning explained 37

Growth of a devout spirit 139

Habit of prayer, chapter on 136

examples of 138

seasons for its exercise 140

how to obtain it 141

Hale, a remark of his 162

Hall, Bishop, quoted 133

Hamilton's Life of Eonnel, quoted 176

Hammond Dr. his remarks on psalmody 127

Hindrances to prayer, rules respecting 160

Holy Ghost promised to the church 31

assists us in prayer 32

a common blessing to all Christians ib.

his work explained .... 33

238 INDEX.

Holy Ghost, directions to look for liis assistance 158

Home, Bishop, quoted 173

Howe, extract from his Treatise on Family Worship 125

Humility, and self-abasement, needful to right prayer 180

Hymns on prayer 190

Ifj-noranee, our natural, on the subject of prayer 30

Lifinnities as to prayer (se^>^tractions) 30, 31

Intercession of the Holy Spwit explained i 35

Jesus Christ, our High Priest and Redeemer 33

liis situation as Interceder 40

the nature of his intercession 41

to be considered before, at, and after pray-
er 44, 45

for others, directions for 70

Invocation, example of 79

Ivy, prayer illustrated by 19

Kneeling in public worship, note on 107

Latimer's prayers, and their answers 85

Liturgy, advantages of 107

Lord's Prayer, brief observations on 81

Luther's private devotion, account of 97

Lord's Supper, prayers before and after 206, 208

Means, due use of, to be attended to 86

Majesty of God, to be considered before prayer 52

Meditation needful before Prayer 172

Milton, passage from his Paradise Lost ^ 123

Moon, simile illustrating prayer in aiBiction 188

More, Mrs. H. her writings quoted 11, 53, 160

Morning prayer, observations on 90

forms of private 195, 197

family 209, 212

Sunday 218

Mystical devotion, to be guarded against 157

Name of Christ, only to be trusted in 169

Nature of prayer 9

Negro, anecdote of 150

Noon, prayer at, observations on 91

forms of prayer at 199, 200

Objections to prayer in general answered 22

to public worship answered 103

to family worship answered 123

Obligation to family worship 118

Ogden, quotation from 93

Owen, his grace and duty of spiritual-mindedness recom-
mended 154

quoted 46

ixDEX. 239

Parts of prayer, section on 57

confession 59, 79

petition 63, 7J

intercession 70

thanksgiving- , 74, 7J

Perverseness in the affections, as to prayer 31

Petition, directions for 63

Places, set apart for public worship, remarks on 1 IQ

Pleadino-, duty of 6:)

example of. 7;)

Prayers not to be used in a languacre not understood 158

for the dead, contrary to Scripture 74

Private prayer, observations on 46

as distinguished from other kindsof worsliip 47

its reward 93

forms of 193

Privilege of prayer stated 15

Public worship, its duty and advantages 98

how duly performed 105

a due approach to it 110

a due behavior in it 113

a due return from it 116

Relative duties, to be mentioned in prayer 67

Reward of private prayer , 93

Romaine's practice of intercession 72

Rules relating to hindrances to prayer — 160

renounce all known sin ib.

be not conformed to the world 162

resist the temptations of Satan 163

beware of a self-righteous spirit 164

guard against improper motives 165

take heed of spiritual pride 166

neglect not the holy Scriptures ib.

Rules to assist in attaining the spirit of devotion — 168

look for the aid of the Holy Spirit ib.

trust only in the name of Jesus Christ 163

be watchful 171

meditate before you pray 172

ask in faith 173

be simple, reverent, and grave 175

aim to enjoy a holy freedom 176

be sincere and fervent 177

be frequent and persevering 179

be humble and self-abased 180

Rules, from an old writer, before, in, and after prayer .... 182

Sabbath, the duty of observing 101

240 INDEX.

Satan, his temptations, to be resisted 163

Scriptures, not to be neglected 166

Sell-dedication, example of 79

Self-righteousness, danger from, to be guarded against 117, 164
SJieppard's Thoughts on Private Devotion, quoted. . . 2.5, 73

Simeon, quotation from 90

Simplicity in prayer to be attended to 175

Sin, to be renounced 160

Social prayer, the duty of 133

of those vsrho join 135, 136

Spiritual blessings to be importunately asked for. . . . 55, 66

pride to be watched against 166

Steele on Distractions recommended 149

Subjects to be mentioned in prayer 53

Sun, simile of stars obscured by, illustrating distractions. . 149

Sunday school, form of prayer tor 221

Taylor, Bishop, quotations from 83, 161, 183

Temporal blessings, to be asked for with submission 54, 67

answers to prayer for 85

Thanksgiving, directions for 74

neglected or coldly practised 77

example of, (see forms of prayer) 79

Trail, quoted 170, 174

Trusting in our prayers, the danger of. 27

in the name of Christ only, the duty of. 169

Vincent on Distractions, quoted 166, 174

Walker's fifty-two Sermons on the Catechism, quoted 175

Watchfulness in prayer, the duty of 171

Watts, Dr. quoted 11, 135, 174

Wilkins, Bishop, quoted 16, 56, 57, 181

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Fresbyteritn.

8

MEMOIR OF THE REV. CHARLES NISBET, D.D.

late President of Dickinson College, Carlisle. _ By Samuel
Miller, D.D., Professor in the Thcolocrical Seminary, Prince-
ton, New-Jersey. 1 vol. 12jno., with Portrait.

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LIFE AND DEATH OF REV- JOSEPH ALLEINE,
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of the Power of Godliness both in Persons and Families.
With a recommendatory Preface by Alexander DufF, D.D.,
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MEMOIR OF MRS. MARY LUNDIE DUNCAN;

being Recollections of a Daughter, by her Mother. From
the 2d Edinburgh edition. 12mo.

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of her sex — a woman whom God had adorned with all that comeliness of per-
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affection could desire in a daughter, mother or wife." — New- York Observer.

THE JUBILEE MEMORIAL, being the Sermons, Meet-
ings, Presentations, and full account of the Jubilee commemo-
rating the Rev. Wm. Jay's Fifty Years' Ministry at Argyle
> Chapel, Bath.

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necessary. We trust that many will read and understand, and derive abun-
dant profit from the example thus furnished, of ministerial fidelitj and ita
earthly reward*." — Boston Recorder.

9

TtroRss

BY REV. J. A. CLARK, D. D.

RECTOR OF ST. ANDREW'S CHURCH,

PHILADELPHIA.

I.

A WALK ABOUT ZION. Revised and Enlarged. Fifth edi-
tion ; l2mo. 2 steel engravings.

" The spirit of the book is above all price. It is that charity which en-
vieth not, vaunteth not itself, is not puffed up. No intelligent man will be
disposed to deny that the arrogant principle of Puseyism has extensively
infected the Episcopal Church in Great Britain and this country. Wheiij
therefore, we find a writer of that communion who is not in the least af-
fected by it, but who utters in Christian meekness and simplicity, senti-
ments becoming the liberal philosopher and the humble minded believer in
Jesus, our heart yearns the more towards him on account of the strong ad-
verse influence, which, we know, he is obliged constantly to resist." — Bap-
list Advocate.

II.

THE PASTOR'S TESTIMONY. Fifth edition ; l2mo. Revised

and corrected ; 2 steel engravings.

"We admire the spirit and sentiments of the author on all practical
points of religion " — Presbyterian.

" Mr. Clarke is an eminently evangelical writer of the Protestant Episco
pal Church, and his productions have been extensively read by other d*^
nominations."— Acw York Observer.

m.

THE YOUNG DISCIPLE; or a MemoirofAnggonettaR. Peters.

Fourth edition ; l2mo,

•' Dr. Clarke has for some time been known to the religious public, as one
of the most judicious and excellent writers of the day. His works are all
characterized by good thoughts expressed in a graceful and appropriate
manner, by great seriousness and unction, and an earnest desire to promote
the spiritual interests of his feUow men."— Albany Daily Advertiser.

IV.

GATHERED FRAGMENTS. Fourth eaition; l2ino. 2 steel

engravings.
Containing— T\iG M'Ellen Family.— The Paralytic— The Withered Branch

Revived— The Baptism.— Little Ann.— The Meeting of the Travellers.—

Mary Maywood.— A Family in Eternity.— One whose Record is on Highf

&c. &c.

V.

GLEANINGS BY THE WAY; or Travels in the Country.
1 vol. : l2mo.

10

ANECDOTES ILLUSTRATIVE OF THE SHORTER CATE-
CHISM. By John Whitecross, Edinburgh. New edition;

iBnio.

'■ We admire the plan of this work, which is by striking anecdotes, to il-
lustrate and enforce the answers to tlie questions of that invaluable com-
pend. tlie Shorter Catechism."— Uos/on Recorder.

'' The author of tliis work lias been alike original in its conception and
successful in its execution. The anecdotes are generally selected with
great good taste and good judgment, and are admirably fitted to impress
the truths which they are designed to illustrate. This will relieve the cate-
chism of a difficulty which many have felt in respect to it — that it is too
abstract to be comprehended by the mind of a child: here every truth is
seen in its practical relations, and becomes associated in the mind with
some interesting fact which is fitted at once to make it plain to the under-
standing, to lodge it in the memory, and to impress it upon the heart." —
Albany Daily Advertiser.

THE SINNER'S FRIEND. From the 87th London edition, com-
pleting upwards of half a million.

'•This little volume contains a series of short, earnest, and impressive
appeals, addressed to the conscience of the sinner, to persuade him to be
reconciled to God. It appears to us well adapted for general circulation,
especially in seasons of inquiry. There is perhaps no work of the kind
more popular, or more extensively read. It is stated that the work has
been published in sixteen different languages, and that more than five hun-
dred thousand copies have been circulated, mostly in the difierent countries
of Europe." — Christian Observer.

'• It is designed by its direct appeals to arrest the attention of the most
careless reader, and to pour into his ear some word of truth before he can
become fatigued with reading." — Presbyterian.

" It is fitted to be an admirable auxiliary to ministers in the discharge of
their duty."— Albany Daily Advertiser.

NEW WORK BY OLD HUMPHREY. THOUGHTS FOR THE

THOUGHTFUL. By the author of "Old Humphrey's

Observations," and "Old Humphrey's Addresses," 1 voL

18mo. Uniform with the former works.

" Old Humphrey ' is known as the personification of an old man, who
has not only had his eyes open in his journpy through life, but has act-
ually seen many things that escape the observation of others, from which
he has gathered lessons of wisdom for the instruction of those who follow
them. His style and manner are well adapted to interest the reader. He
never speaks without thinking, and havi;.g something to say." — Christian
Observer.

"We most cordially reccommend Old Humphrey as a charming domes-
tic companion ; assuring our friends that there is not a family in the Re-
public but may save in one day, by following his advice, more than the cost
of his volumes." — Nalionai Intelligencer.

LUCILLA; or the Reading of the Bible. By Adolphe Monod

1 vol. l8mo.

"This is the production of one of the most distinguished of the living
Protestant ministers of France. The style has all the sprightliness ana ^
vivacity of the French ; and we doubt not that the work will have an exten-
sive circulation in this countr>." — N. E. Puritan.

" Its design is to prove that the Holy Scriptures are inspired of God, and
that it is the privilege and duty of aU people to read them with a reference

11

to their personal salvation. The work is ably written, and iinprrsscd
throughout with the kind, earnest, and benevolent spirit of the author." —
Christian Observer.

" We venture to say that it contains one of the most acute, philosophical,
and conclusive arguments in favor of the inspiration of the Scriptures, and
of the importance of their universal circulation, to be found in any lan-
guage. Part of the book is in the form of dialogue, and part of ii in the
form of epistolary correspondence ; and while the argument is conducted
on both sides with great ability, the skeptic is finally confounded, not be-
cause he appears as the weaker man, but because he has the weaker cause.
We would say to any who have doubts in respect to the truth of Christian-
ity, that they will do themselves great injustice, if they cherish those doubts
or allow them to settle into unbelief, without having given this bnok a
careful perusal. If we mistake not, they will find that the skeptic has here
been allowed to make the very best of iiis case, while yet, after all, he has
been compelled to abandon it." — Albany Daily Advertiser.

THE BRITISH PULPIT. Consisting of Discourses by the most
eminent living Divines in England, Scotland, and Ireland:
accompanied with Pulpit Sketches. To which are added,
Scriptural Illustrations ; and selections on the Office, Duties,
and Responsibilities of the Christian Ministry. By the Rev,
W. Suddards, Rector of Grace Church, Philadelphia. Fifth
edition, 2 vols. 8vo, 10 portraits on steel,

BICKERSTETH'S TREATISE ON THE LORD'S SUPPER.

With an Introduction, Notes, and an Essay. By G. T. Be-
dell, D. D. 5th edition ; l8mo.

MOFFATTS SOUTHERN AFRICA. Missionary Labours and
Scenes in Southern Africa. By Robert Moffat, twenty-three
years an Agent of the London Missionary Society in that con-
tinent. 1 vol. l2mo.

" We have read the whole of this large volume with undiminished inter-
est, and have found it replete with missionary information, given in an un-
pretending, but strong and clear style. The wretched state of the heathen
tribes, among whom the writer so long laboured as a missionary; their
deep degradation and ignorance ; the trials of faith and patience, of the
missionary brethren ; and after years of apparently useless labour, and
when the churches at home seemed ready to abandon the whole field, the
displays of the power of the Spirit of God, by his blessing upon the labours
of his servants, are all recorded by an eye-witness, who bore the burden and
heat of the day, and who lived to rejoice in seeing the triumphs of the Gos-
pel, among the most ignorant and degraded of the human family. The nar-
rative is enriched also with descriptions of African scenery; with the em-
ployment, habits, and pursuits of the native tribes ; their dangers from
lions and other beasts of prey, and the wars and massacres of the roving
bands of marauders, in their desolating excursions from place to place " —
Foreign Missionary

INTERESTING NARRATIVES from the Sacred Volume. Illus-
trated and improved, by the Rev. Joseph Belcher.

Contents. — The Solemn Inquiry. — First Murder. — Deluge. — Servant Ex-
pelled.— Affectionate Father Sacrificing his Son. — Affecting Funeral. —
Patriarchal "Weddmg.— Dutiful Son.— Affectionate Brother.— Faithful
Steward. — Pious Prisoner. — Righteous Governor. — Mistaken Saint. —

13

LECTURES ON THE ACTS OF THE APOSTLES. By John
Dick, D. D. author of " Lectures on Theology," &c. one vol.
8vo.

MEMOIR OF HENRY MARTYN. Fourth American, from the
Tenth London eciition, iSmo.

LIFE OF MRS. ISABELLA GRAHAM, a new edition, enriched
by her narrative of her husband's death, and other select cor-
respondence. l2mo.

BISHOP BUTLER'S ANALOGY OF RELIGION, 8vo, beautiful
large tvpe.

bishop' BUTLER'S SERMONS, 8vo.

BAXTER'S SAINTS' REST, l3mo, larjre type.

JAY S LECTURES-THE CHRISTIAN CONTEMPLATED, one
vol. 18mo, new edition,

A TREATISE ON PRAYER, By the Rev. Edward Bickersteth,
18mo.

THE COTTAGE FIRESIDE, Ry the Rev. Henry Duncan, iRmo.

THE BELIEVER, a series of Discourses, by the Rev. Hugh
White, author of " Mtditaiiojis on Prayer." &c, l8mo. gilt
back.

PRACTICAL REFLECTIONS O?^ THE SECOND ADVENT,
by the Rev. Hugh Y/hite.

THE FAMILY OF BETHANY, by L. Bonnet, with an intro-
ductory Essay bv the Rev. Ki5c»h White -l8mo.

THE LIGHTS AND SHADOV/S OF SCOTTISH LIFE, by-
Prof. Wilson. iSrno.

THE FARMER'S DAUGHTER, by Mrs. Cameron. iSmo. gilt

JESSY ALLENj THE LAME G'.RL. Ey Grace Kennedy, au-
thor of" Anna Ross." " Father Clement," &c. l8mo.

THE COMMUNICANT'S COMPANION, by the Rev. Matthew-
Henry, iSmo.

THE CONTEST AND THE ARMOUR, by Dr. Abercrombie.
32ino, gilt,

GIFT FOR MOURNERS, containing Flavel's Token for Mourn-
ers, and Cecil's Visit to the House of Mourning. 32mo, gilt.

GEOLOGICAL COSMOGONY, or an Examination of the Geo-
logical Theory of the Origin and Antiquity of the earth, by a
Layman, l8mo.

THE LIFE OF THE REV. JOHN NEWTON, written by him-
self, with a continuation to his death, by the Rev, Richard
Cecil. l8mo.

ELIJAH THE TISHBITE, by F. W. Krummacher. ISmo.

PERSUASIVES TO EARLY PIETY, by re Roy. J. G, Pike
18mo.

\

Princeton Theological Seminary Libraries

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