tues. For, idolized as these are by the world, they weigh nothing in the balance of the sanctuary, unless flowing from love to God. Though I give all my goods to feed the poor, and have not love, I am nothing. "For them who honour me," saith the Lord, I will honour, and they that despise me shall be lightly esteemed," 1 Sam. ii. Nothing, therefore, shall excuse or palliate the insolence of attempting to supersede the necessity of devotion, by affecting to magnify moral honesty and benevolence as the sum of man's duty. The profane, indeed, pretend to much nobler ideas of the Supreme Being than Christians who are governed by his own word. He, say they, knows all things; why then should yet tell him what you want? He is loving also to every man therefore, without our request, will give us that which is good. What are our prayers to him? Pure and undefiled religion is, to do justice, and love mercy. The confidence with which some make such assertions would tempt one to conclude they know the mind of God, when it is impossible they should in the least degree. For as skill in human sciences can only be gained by studying them, so the knowledge of God is only to be obtained by prayer and meditation on his own word: both which the profane despising, though they profess themselves wise, they betray the grossest ignorance in their objections against the necessity of prayer. Had this duty been enjoined, either as giving God information, or exciting in him a love for us, to which he was a stranger, till our petitions gave it birth, their objections would have been of force. But how exceedingly foolish are they, when all our encouragement to pray is a precious full assurance that God knows, better than we can ourselves, all our wants, and, because he loves us, will hear and an swer. The absolute necessity then of prayer remains indisputable on the grounds already mentioned, viz. the constant practice of the saints, and of the Saviour too, as the grand means of obtaining grace, to serve God acceptably, enjoined by his high command. To these one argument more may be added: prayer is necessary to preserve and increase in our minds a clear knowledge of our many wants, a sense of our absolute dependence upon God, and a lively gratitude for his mercies. Such a solemn constant representation of these great truths before our Maker is of admirable efficacy! The conclu sion, therefore, is evident (let it be well weighed) that no engagements in business or practice of social duties will justify either neglect of prayer, or a cold customary performance of the duty. Our prayer must be diligent, persevering, importunate; no other prayer is heir to any promise honourable to God, or profitable to men. Whatever the world does, such prayer will every believer in Jesus present before the throne of grace. SUNDAY XLVIII. CHAP. XLVIII. The Properties of acceptable Prayer. WE have proved the true object, the nature, the subject matter, and the necessity of prayer; we are now to point out the properties which make it acceptable, and ensure its success. The first is a real purpose, to believe and do as God teaches and commands. For if, from pride of learning, or love of sin, we refuse to submit to his authority, flattering ourselves that multiplied devotions are sufficient, or obedience in all points, save where the beloved lust is spared-in this case, our prayers will be resented as an high provocation. For what can be baser than a profession of honoring God by our worship, when we manifest real contempt of him by wilful disobedience? What greater offence than to implore pardon, though determined not yet to give up sin? Or to pretend to call upon the Lord for liberty, as if we were enslaved against our will, when we love our bondage? If we regard iniquity in our hearts, though we make many prayers, he will hide his face from us: "For he heareth not sinners; but if any man be a worshipper of God, and doth his will, him he heareth." Yet it must be observed in this place, with peculiar caution, that no one, though in actual subjection to sin, ought to be discouraged, on this account, from praying, provided he in earnest seeks deliverance, because from the throne of grace he must receive that blessing. In a guilty and enslaved condition, all the saints of God have began first to call upon him nor is any one disqualified from making acceptable prayer, though the combat with a master sin is for a time severe and dubious, and he may be frequently overcome by his own wickedness. If, in this sad case, the sinner feels shame and sorrow, with great desire (notwithstanding the dreadful power of his corruptions) to serve God, he ought immediately to make his confession, and bewail his miserable bondage. Then will he know there is a deliverer, who looketh down from heaven to hear the groanings of such as are in captivity to their sins, and ready to perish. Nay, where relapses are frequent, though the condition be most deplorable, - yet let not prayer be given up; for this is turning our back on the only remedy which can be used. If there be a real contention against sin, and unfeigned prayer for victory over it, I would encourage such to maintain the combat. Their souls are at stake, and the promise of God is sure, he will yet hear their cry, and will help them. A second property in all acceptable prayer is selfabasement. We must draw nigh to God, conscious of our vileness, which renders us unworthy so much as to lift up our eyes to Heaven, much more to receive pardon, peace, and salvation. We must make our requests as mere objects of mercy, who would have no cause to complain, were our sins punished with eternal death. Great stress is laid upon this humiliation of the soul by the inspired writers. "The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit," Psalm xxxiv. When Jehovah describes the glory of his Majesty in the sublimest manner, he specifies this indispensable requisite in the right worship of his name: "Thus saith the high and lofty One, who inhabiteth eternity, whose name is Holy, I dwell in the high and holy place with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." St. James strongly urges the same humiliation; he addresses those who were formal in their devotions, constant and punctual in prayer, but little affected with their defilement and sinfulness. After reproving them for asking amiss, that they might consume it upon their lusts, he directs them how to pray with success: "God," says he, "resisteth the proud, but giveth grace to the humble. Be afflicted, and mourn, and weep. Let your laughter be turned to mourning, and your joy to heaviness; humble yourselves in the sight of the Lord, and he shall lift you up." This abiding sense of our own vileness must attend our prayer, in opposition to those self-exaiting ideas natural to us, and in full proof that we know no man living can be justified in the sight of God, should he enter into judgment with him. To this humiliation must be joined affiance in God, and boldness in approaching him. When we ask, we must not fluctuate between hope and doubt; but be assured, we shall no less certainly obtain all we need, than if the blessings we implore were already given. When, for instance, we confess our sins with sorrow and humiliation, begging mercy through the atonement, we must be confident we shall not be disappointed; or when we pray for victory over our natural corruptions, we must assure ourselves they shall be subdued. When, in great distress and perplexity of mind, we beg of God direction, support and deliverance, we must not listen to a fear, that perhaps we shall not be heard: for by harbouring distrust, whether God will perform his gracious promises, we exceedingly dishonour him; and, in the very act of addressing him as almighty, good, gracious, and faithful, betray a suspicion of his veracity, power, or love towards them who call on his name. Jesus saith, "Have faith in God." Depend without reserve upon him, for the performance of every thing he hath promised: "For verily I say unto you, that whosoever shall say unto this mountain, Be thou moved, and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith." How great soever the difficulty may be which you meet with in the way of duty, and as much above your strength to remove as to root up a mountain by a word from your mouth, it shall be brought to pass provided you place an unshaken trust in the divine power and |