which his Providence has formed for our direction with respect to earthly parents, and benefactors, is the mode, which we ought to pursue, whenever we seek to obtain good immediately from him, our Heavenly Parent, and Divine Benefactor. As this conduct is

universal, it is justly concluded to be natural. For, we have no higher proof, that any thing is natural, than the fact, that it exists in all men, of all ages and nations.

The Heathen universally prayed. Of this service their worship was in a great measure constituted. From California to Japan we find this, every where, its leading feature; and from the first periods, recorded in history, to the present time. There are but two sources, whence this conduct can have been derived: the conclusions of Reason, and the dictates of Revelation. If it was derived from Reason, then it was demanded by Reason; if from Revelation, then it is required by God.

2. What Nature has thus dictated, and pursued, the Scriptures have expressly enjoined.

It will be unnecessary for me to multiply quotations on this subject. The Text, and the other passages already recited, are more than sufficient to settle the point, were it at all in dispute. But no truth is better known, or more abundantly acknowledged. I shall, therefore, only observe, that these commands are invested with all the authority of God.

3. The Example of Christ is of the same obligatory force.

Christ, as is well known, lived a life of continual and extraordinary Prayer; and thus accorded with that general prediction in the 89th Psalm, He shall cry unto me, Thou art my Father, and my God, and the Rock of my salvation. Accordingly, St. Paul testifies of Him, Heb. v. 7, that in the days of his flesh he offered up prayers and supplications, with strong crying and tears, unto Him, that was able to save him from death; and was heard in that he feared. This Example, you know, is not only a pattern, and a motive; but a law also, binding us with divine authority.

4. Our own Well-being may with strict propriety be added to these Obligations, as a reason of high and commanding import.

God has taught us, that he will be inquired of by mankind for the good, which he is pleased to bestow upon them. The only promise, that he will give, or that we shall receive, blessings, is made to such as ask. Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened to you; is the only language of Revelation concerning this subject. Supplication for good, therefore, is the only condition, upon which it can be hoped. But we entirely need, and God is infinitely able, and disposed, to give, all that is really good for us. To such as ask, he will give: from such as ask not, he will withhold. Of course, those, who will not pray, will never receive.

On our Prayers, then, according to the only ordinance of God with respect to this subject, all our good depends in one important

sense, both for time and eternity. We may, indeed, and we actually do, receive many things in this world, really good in themselves, for which we do not pray. But they are not, and, so long as we neglect to pray, will not be, good to us. To those, who omit this duty, even the blessings, bestowed by God, cease to be blessings. Prayer purifies the heart for the reception of them and removes the temptations, which, good as they are in themselves, they cannot fail to present to the passions and appetites even of a religious man.

In eternity, those, who in this world neglect to pray, will experience nothing, which is in itself good; but will find, that as they refused to ask here, God will refuse to give for ever.

All these sources of obligation lend their whole force to all the seasons, occasions, and kinds, of prayer; to the public worship of the Sabbath, and of authorized fasts and festivals; to the morning and evening sacrifice; to the religious service at our meals; and to the prayers, offered up on the numberless occasions, pre sented by our daily returning wants, sufferings, and enjoyments. On all these occasions, they are accordingly to be felt, acknowl edged, and obeyed. Of course, we are to remember, to feel, and willingly to feel, nay, to feel with delight and gratitude, that it is our indispensable duty, our highest interest, and our glorious privilege, to pray always, with all prayer and supplication, with giving of thanks: for this is good and acceptable in the sight of God. our Saviour. Amen.

SERMON CXL.

THE ORDINARY MEANS OF GRACE. THE USEFULNESS OF PRAYER TO INDIVIDUALS.

1 THESSALONIANS V. 17.-Pray without ceasing

IN the preceding discourse, I considered the Nature, and Seasons, of Prayer, and the Obligations which we are under to pray. I shall now discuss, at some length, the fourth subject proposed at that time; viz. the Usefulness of Prayer.

The observations which I shall make concerning this subject, will be included under the following general heads:

The Usefulness of Prayer by its own proper Influence; and,

Its Efficacy in procuring Blessings of God.

The first of these heads, viz. The Usefulness of Prayer by its own proper Iufluence, I shall consider, as it respects

Individuals;

Families; and,

Public Societies.

In this discourse, it is my intention, to exhibit the Usefulness of Prayer to Individuals by its proper Influence on themselves.

Before I proceed to the direct discussion of this subject, it will be useful to observe, that the personal concerns of an individual are the proper subjects of secret prayer. The propriety of such Prayer is wholly derived from the fact, that we have many important interests, which are only personal, and require to be transacted between us and our Maker. In their very nature, they are incapable of being disclosed to our fellow-creatures, without material disadvantages. Often they are such, as we would not, on any account, reveal to any human being whatever. Often the disclosure, although not injurious to our moral or intellectual character, would wound our delicacy, or involve us in other kinds of distress. In a multitude of instances, where they are already partially known, we are still unable to disclose them entirely, and with that freedom, which is indispensable to the due performance of this duty. Before our Maker, strange as it may seem, we can use a freedom of communication, which cannot be exercised towards any created being. We know, that he is already acquainted with whatever we have experienced, done, or suffered, either within or without the mind. We know that he is infinitely removed from all the partialities, and prejudices, from all those cold, unkind, and contemptuous sentiments, which are so generally cherished by

our fellow-men. We know, that he will not betray us; but, however unworthy we have been, will regard us, if sincere and penitent, with kindness and mercy. We approach Him, therefore, with a freedom, a confidence, of communication, which can be used towards no other being in the Universe.

If

Besides, God is nearer to all men, than any man to another. we are willing to choose him as our friend; he is infinitely the nearest, the best, the most affectionate, of all friends. With Him, therefore, a communion can, and does, exist, which no creature can hold with a fellow-creature.

In consequence of these facts, a freedom, and a fervency also, exists in secret prayer, when the subject of it is our personal concerns, which cannot exist in the presence of others.

With these things premised, I observe, that the Usefulness of Prayer to individuals is found,

First, In the peculiar Solemnity which it naturally induces on the mind.

In secret prayer, a man comes directly into the presence of God. This great and awful Being is the Source of all solemn thoughts and emotions in his creatures; and the Object in which such thoughts ultimately terminate. Every thing in His Character, every thing in our character and circumstances, every thing in our relations to Him, and in the situation in which we are thus placed; the end, for which we have entered our closets; the duty which we are performing; the retirement from the world; the presence of God, and the consciousness that his eye is on our hearts; all these conspire to drive away every trifling thought, and to banish every improper emotion. It is scarcely possible, that the man, who has withdrawn to his closet, for the purpose of meeting God face to face; and who here remembers before whom he stands, on what business he has come, and of what importance that business is to himself; should fail to fix his thoughts in solemnity and awe, and hush every tendency to an unbecoming emotion.

To all men, this state of mind is eminently useful, and indispensably necessary. Spiritual and immortal concerns demand, of course, and most obviously, this state of mind. We cannot attend to them, in any other state, with advantage; nor without serious disadvantage. We cannot see them as they are, nor feel them as they are. We cannot be influenced to attend to them, nor to provide for them, as they indispensably demand. As they are of all possible consequence to us; so this state of mind; the only one, in which we can usefully attend to them; becomes of a proportional importance.

Thus forgiveness of sin, a restoration to holiness, resolutions to perform our duty, the effectual pursuit of salvation, and the final escape from ruin, can never be useful objects of attention, and ef fort, to him whose mind is not settled in that state of solemnity, VOL. IV.

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which these mighty concerns require. The soul, which is given up to levity, regards them, of course, with habitual indifference and not unfrequently with habitual contempt. By a man of this character, therefore, they will be neglected and forgotten.

Secondly. Prayer is useful to an individual, as it enlightens, and quickens, the conscience.

Conscience is the Judgment of the Mind concerning its moral conduct, both internal and external. By this Judgment of the mind, we are, and of necessity must be, ultimately directed in every case of a moral nature. It is, therefore, of the utmost importance, that it should be formed aright.

Conscience, also, is used both in Scriptures and elsewhere, with a direct reference to those emotions, or feelings, which we experience, when this judgment is formed; and which usually have more or less influence upon the formation of the judgment itself, and upon the conduct, by which it is followed. When these are just and vigorous, we are not only directed, but prompted, to act aright. When they are dull and lifeless, we are apt, how just soever the judgment may be, either not to act at all, or to act in direct violation of its dictates. In every such case, our conduct is sinful; and often, when, under the influence of a conscience more tender and susceptible, it would have been virtuous. Hence the plain necessity of having our consciences quickened, or made alive to our duty. A seared conscience denotes not the want of a capacity to judge, but an insensibility to the importance of moral good and evil.

Among the means, placed in our power, of enlightening and quickening the conscience, Prayer, after the Scriptures, is, in my view, the first; and far superior to any other. It is, also, the chief mean of rendering the Scriptures themselves effectual to this end.

When we stand in our closets, immediately before God, are secluded from the world, and withdrawn from every eye but his ; when we feel the awe, inspired by a clear view of his character, and realize in an affecting manner his presence and inspection; it can hardly be possible for us not to entertain, concerning our Creator, ourselves, and all moral objects, views, exceedingly different from those gross apprehensions, which we experience in ordinary circumstances. We can hardly fail to discern our sinful character, and to regard sin as a real and great evil. God, in spite of all our ordinary stupidity, will then appear to be an awful, perfect, and glorious Being; his Law to be holy, just, and good; its extent to comprehend all our thoughts and actions alike; its nature, demands, and penalties to be unchangeable; and ourselves to be condemned, and, if left in our present condition, to be ruined. In this situation we further discern, of course, that many things are sinful, which we have customarily regarded as innocent; and that many things are duties, to perform which, we have heretofore felt little or no obligation.