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ON PRAYER.

hands, are expected to give something to those that are in want. This spe-
"the improvement of talents."
cimen may illustrate what is meant by
Many others might be mentioned but brevity must be consulted. Time is
an universal talent, which every Christian should redeem from useless ways
of killing it, that he may employ it in some beneficial manner; for idleness
is intolerable in a disciple of him, who "went about doing good." Every
man has influence in his own circle, however contracted, and he may improve
it to good purposes. For did we duly consider our obligation to God our
Saviour, the great end for which our lives are continued, and the near ap-
proach of death; a desire would be excited in our hearts to live to his glory,
and to serve our generation; and this would influence us to improve all our
advantages to this purpose. And were every professor of the gospel "thus
steadfast, unmoveable, always abounding in the work of the Lord," the
blessed effects that would follow may in a measure be conceived, but can-
not be fully estimated.

As

ESSAY XXIII.

On Prayer.

every good and every perfect gift cometh from above," so nothing can be done aright, in any of those things that accompany salvation, except as we seek communications from God by the prayer of faith. It must, therefore, be considered as essential to the design of this compendious publication, to treat expressly on a subject of such great use and importance. The worship, which the Lord requires of us, may be distinguished into adoration, thanksgiving, and supplication. Contemplating the glories of his nature, as displayed in his works, and revealed in his word, we express our reverential awe of his greatness and majesty, and our admiring love of his infinite excellency, by adoring praises, and by celebrating the honour and harmony of all his attributes: recollecting our personal obligations unto him as our Creator, providential Benefactor, and Saviour, we express our grateful sense of them in thanksgiving, general and particular: whilst the desire of happiness, and love of our fellow-creatures, joined to a conviction of our weakness and poverty, and a confidence in the Lord's goodness and mercy, dictate prayers for ourselves and others: and in all these respects we render to In speaking, therefore, more particuthe Lord the glory due to his name. larly concerning prayer, it is not meant to exclude or overlook the other parts of divine worship, but rather to consider them as connected with it, and as bearing a proportion in experience to the enlargement of our hearts, "in making our requests known unto God." Yet, as prayer is especially the employment of poor and helpless sinners on earth, and the introduction, as it were, to those praises and thanksgivings which are here anticipations of the work and worship of heaven, so it may be proper, in this place, to confine our inquires principally to this part of divine worship.

Prayer, in its very nature, is the expression of dependence, indigence, desire, and expectation. Petitions can scarcely be offered with propriety to those on whom a man has no kind of dependence; the rich will rather buy than beg; but he that has no money, and is unable to earn any, is likely to be induced by necessity to the humiliating expedient of supplicating relief; yet he can heartily ask for nothing of which he is not in want, or which he feels no desire to obtain; and at last, whatever his dependence, indigence, or desires may be, he will not be disposed to petition any one, whom he considers as totally unable or unwilling to relieve him. Prayer, therefore, in the most general sense, implies a belief, and contains an acknowledgment U 2

of the being and perfections of God, of his presence with us, and of our dependence on him for "life and breath and all things:" it includes a consciousness, that we are insufficient for our own happiness; that we cannot defend ourselves from dangers and calamities, nor secure our lives, health, limbs, senses, mental powers, possessions, relatives, &c.; that we cannot obtain the sure supply of all our wants, nor find comfort in life or death; and that all our fellow-creatures are unable to do these things for us. It further supposes, that we earnestly desire the things for which we pray; and believe, that the Lord is able, and hope that he is willing, to grant the request which we present unto him: "He that cometh unto God, must believe that he is, and that he is the rewarder of them that diligently seek him," (Heb. xi. 6.) It is, therefore, evident, that all, who deny the particular providential government of God, and so ascribe every thing to second causes, independently producing their effects, by chance or necessity, as to exclude the immediate operation of the Great First Cause, cannot with any propriety of language be said to pray. Whatever sense they may have of their indigence, and whatever may be their hopes and desires, they cannot feel a dependence, or fix their expectations on God; and every expression, which seems like prayer, is either used by such men as a mere expletive without meaning, or it must be a virtual renunciation, in that instance, of their avowed principles. But we are not so much concerned to inquire about the prayer that might be offered by rational creatures, who, however faultless, are in themselves indigent and dependent, as about that of fallen and ruined sinners, for such we all are. This part of worship, indeed, may be considered as a duty required by the divine law: for the command" of loving God with all our hearts," &c., certainly requires all men to seek to him to make them happy in his favour and presence; and sinners (if allowed to hope for such a blessing) must surely be bound to desire and ask for this forfeited felicity; for how could any reasonable being be supposed to love God supremely, who did not desire, and would not request, restoration to his favour, renewal to his image, the enjoyment of his love, and the capacity of glorifying him?

Nevertheless, prayer is here considered especially as a means of grace, to which we are directed and encouraged by the gospel. It is therefore, in this sense, an expression of our entire dependence on the unmerited mercy of God, as justly condemned transgressors, for pardon, acceptance, and all things pertaining to eternal salvation. It springs from "poverty of spirit," or a humble consciousness that we are "wretched, and miserable, and poor, and blind, and naked," (Rev. iii. 17, 18); that we have neither wisdom, righteousness, holiness, strength, or any disposition and ability for those things to which we are exhorted by the word of God; and that none of our fellowcreatures can give us any effectual help in this our deplorable condition. It implies sincere and vigorous desires, yea, hungerings and thirstings after God and spiritual blessings, (which cannot be bribed, diverted, or assuaged by worldly things), arising from a deep conviction of mind, that the declarations of Scripture concerning a future state, the resurrection of the dead, judgment, heaven and hell, are great realities, compared with which all else is a vanishing dream and an empty shadow: and it imports also, that we have a prevailing persuasion and hope, that notwithstanding our sinfulness and helpless misery, the Lord is ready to bestow eternal blessings on all who apply for them in the way of his appointment. These dispositions, or preparations of heart for prayer, (Psalm x. 17), admit of various degrees, but without some measure of them no man is capable of praying aright. They who are wise in their own eyes, cannot be disposed to ask wisdom of God; the Publican's prayer cannot be the language of the proud Pharisee's heart; nor can the sensual, avaricious, or ambitious, sincerely request the mortification of their favourite passions, or the renewal of their souls to the Divine image, unless some contrary influence hath begun to change their judgment and dispositions. Hence arises that difficulty which men generally experi

ON PRAYER.

ence about prayer, and the need they have of forms and helps, even in their most secret retirement; for, in this case, such forms are often a vain effort to teach a man to pray for those blessings which are diametrically opposite to the prevailing dispositions and inclinations of his heart. The starving wretch, whose urgent wants have overcome his reluctancy to beg, needs only encouragement, and words flow spontaneously from his genuine desires of relief; but the rich man who should choose to act the beggar, must learn his part, and how to perform it, by rule, study, and practice. The fears, hopes, and desires of the condemned criminal inspire him with an energetic, though perhaps rude eloquence, when allowed to supplicate the clemency of his prince; and even the little child finds apt words to ask his parent for food, and to complain of cold or pain. Why then cannot men find language, when they would beseech the Lord to give them the blessings promised in his word? Because the state of their hearts is so contrary to those blessings, that they feel no want or desire of them. Did experience prove, that the Lord uniformly conferred health, long life, wealth, success, honour, &c., on all that prayed for them, men would generally get over their reluctancy to this humiliating service, (notwithstanding their natural independence of spirit), and find no difficulty in framing pertinent, earnest, and importunate petitions for things so suited to their carnal minds. Yet they find themselves not only reluctant, but strangely at a loss, when they would pray for spiritual gifts: wherefore? because they are not congenial to the desires of their hearts. When our Lord on earth" went about doing good," they who felt their miseries, and earnestly desired relief, expecting it from his power and love, applied to him with suitable and energetic petitions: but others were more ready to say with the unclean spirit," What have I to do with thee, Jesus; or to "entreat him," with the Gadarenes, "to depart out of their coasts," than to cry after him, "Jesus, thou Son of David, have mercy upon me!" Pride, therefore, a carnal mind, alienation from God, contempt of spiritual blessings, and unbelief, are the sole reasons why men neglect prayer, or are unable to pray aright, except by the teaching of the Holy Spirit.

"

But when we consider how great, glorious, and holy the Lord is, and how guilty and vile we are; the question seems not so much to be, whether the sinner ought to pray; as whether he may come with his supplications into the presence of his offended Sovereign? The humble and self-abased will not doubt but that the permission given to a rebellious worm, to present a petition for pardon and salvation to the glorious God, is an act of grace: and indeed it is always looked upon as such, when a prince receives a petition from a rebel under a deserved sentence of condemnation. But the Scripture places this matter in a much stronger light: for the whole legal constitution concerning the sanctuary, the veil, the priesthood, and high-priesthood, the sacrifices, burning of incense, &c., and especially the great day of atonement, (on which alone even the high-priest might enter within the veil to the mercy-seat, with the blood of the sin-offerings, and the smoke of the fragrant incense ;) were most evidently designed to show what intervening obstacles must be removed, before the God of infinite Justice and holiness could, consistently with his glory, permit sinners to approach him, even on a throne of grace, to present their humble supplications for pardon and reconciliation. And, though under the New Testament we are invited "to come boldly to the throne of grace, to obtain mercy," &c. ; yet we have no access, except by "the new and living way, which Jesus hath consecrated for us, through the veil, that is to say his flesh," given as a sacrifice for sin, (Heb. iv. 16; x. 19-22); and by his high-priesthood, which is the substance of all those ancient shadows. Whilst therefore we speak of the encouragements given to the vilest of sinners, even from the first moment that they desire mercy, to present their prayers before the throne of grace; and whilst we determine, that prayer is a part of the worship required of us by the Divine law, and therefore an universal duty, we should never forget, that-it is

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a most surprising instance of the Lord's condescension and compassion, and one of the most valuable privileges, that we are allowed to make our requests known unto him, with well-grounded hopes of acceptance; for those actions may be our indispensable duty, which through our guilt and pollution it may yet be totally improper for the Lord to accept at our hands, (Isaiah i. 11-15).

In order to encourage the prayers of sinners, the Lord displays his glory on a throne of grace; here he "waits to be gracious," and to dispense pardons and every blessing to all who ask for them, by faith in Jesus Christ. Had he been revealed merely as seated on a throne of glory, sustaining the character of a righteous Lawgiver, and an impartial Judge, a kind friend to the obedient, but a terrible avenger of the rebellious: it might well have been said, "Jehovah reigneth, let the people tremble;" but as he hath made himself known on a mercy-seat, as "God in Christ, reconciling the world unto himself;" so it may be said, "the Lord reigneth, let the earth rejoice." The whole plan of the gospel, as it relates to the person, righteousness, atonement, and mediation of Emmanuel, is evidently intended to give encouragement to the trembling sinner, to seek mercy from the God and Father of the Lord Jesus Christ. The general invitations of the gospel supersede the necessity of inquiring, who MAY come in this new and living way? "Let him that is athirst come, and whosoever will let him come." The feast of divine love is provided, "all things are ready;" and the messengers of salvation are not only commanded to invite all they meet with, but even “to compel them to come in," by every argument, persuasion, expostulation, and encouragement they can devise, for these are the means by which the Holy Spirit produces the willing mind, and gives the praying heart. The very appointment of this way of applying is a complete encouragement to all who feel desires after the blessings of the gospel, and are willing to become humble supplicants for them: as it implies that the Lord purposes to bestow them as free gifts on indigent beggars, and not on those who would buy, earn, or deserve them: for prayer is the very language of poverty and distress, which guilt alone hath brought on any part of the rational creation of God. Every general command or exhortation therefore to pray, is an encouragement to all who desire to pray; and whatever guilt they have contracted, or in whatever depths of temptation and misery they are plunged, it says to them, "Be of good comfort, arise, he calleth thee." Such general exhortations abound in Scripture; they are often addressed to the vilest transgressors, and are mmonly connected with absolute promises; "for every one that asketh receiveth," &c. (Isa. lv. 7, 8; Jer. xxix. 11-13; xxxiii. 3; Ezek. xxxvi. 25—27, 37; Zech. xii. 10; Matt. vii. 7-11; John iv. 10; Acts viii. 22). These promises do not indeed engage that God will hear the prayers of the formal, the hypocritical, or the impenitent, who may (like the unclean spirit) pray very sincerely, "torment me not," and yet hate true religion as much as ever. Such prayers of the wicked are "an abomination to the Lord:" but when the vilest transgressor is so far humbled and softened, as to pray from his heart for mercy and grace, and all the blessings of salvation as "the gift of God through Jesus Christ ;” he begins "to offer the prayer of the upright, in which the Lord delighteth," (Prov. xv. 8, 9). These assurances are confirmed by the examples of Scripture: when Manasseh, vile as he had been, began to humble himself, and pray to the Lord, he was not upbraided with his abominable crimes, but mercifully accepted, pardoned, and delivered, (2 Chron. xxxiii). When it could be said of persecuting Saul, behold, he prayeth!" no further doubt remained of his acceptance and reconciliation. The Publican, who loathed himself as much as the Pharisee disdained him, and who, not daring to come near, or "to lift up his eyes unto heaven, smote upon his breast, and said, God be merciful to me, a sinner," went down to his house justified, rather than he who deemed it presumption in such a wretch to pray. Even the short petition of the almost expiring thief, Lord, remember me, when thou comest

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ON PRAYER.

in thy kingdom," received an immediate answer, full of astonishing grace.
Nor is there one instance upon record, of a single prayer being rejected, ex-
cept for the hypocrisy, wickedness, and unbelief, with which it was presented.
To all these encouragements we may add the frequent commendations be-
stowed on importunity, frequency, and fervency in prayer, (Luke xviii.
1-13); and the testimony of all the servants of God to his readiness to hear
"O Lord,
and save them, from the most tremendous depths, into which their sins had
cast them, whenever they were brought to cry unto him, and say,
I beseech thee, deliver my soul."

If then the vilest sinner, from the first moment when he desires to pray, is warranted to come, with humble hope of being heard and answered; the same considerations should much more enlarge the expectations, and confirm the confidence of those who "continue" (or persist) "in prayer" from day to day; pleading, with persevering importunity, all the promises, in the Redeemer's name, and earnestly seeking for that wisdom, strength, grace, and consolation, which may enable them to live to the glory of God, as well as for the pardon and salvation of their souls. "We have not, because we ask not ;" we are straitened in ourselves, not in the Lord; and did we more enlarge and multiply our requests, with greater fervency and importunity, we should be enabled to exchange many of our complaints for joyful praises. This our experience in a great degree evinces, if we be indeed experimentally acquainted with the life of faith and prayer: for who can deny that his inward supports and comforts, his strength to resist temptation and to endure labour and suffering, have borne some proportion to his frequency and fervency in prayer?

Indeed, the word of God contains the most energetic language on this subject; declaring, that "the effectual fervent prayer of a righteous man availeth much :" and the only righteous men on earth are penitent, believing sinners, (Matt. xviii. 19; Mark xi. 24; John xiv. 13, 14; xv. 7, 16; xvi. 24; Eph. iii. 20; James i. 5—7 ; v. 15—18; 1 John iii. 22; v. 14, 15). Many curious questions have been started on this subject; for "vain man would be wise:" but "the Lord taketh the wise in their own craftiness;" and such difficulties will presently vanish from the serious, humble mind: yet Christ himself reminds us, that "our Father knoweth what things we have need of, before we ask him," (Matt. vi. 5-8): and it is obvious, that our prayers cannot be requisite for the information of Omniscience, or to dispose the God of all grace to supply ou wants. But prayer, when seriously engaged in, tends directly to increase our acquaintance with ourselves, and our own character and situation; to lead our attention to the promises of God; to abstract the mind from all selfish and carnal confidences; and thus to bring us into that humble, dependent, and waiting frame of spirit, which is the preparation for duly receiving and using every Divine blessing. To Lord, we are poor, vile, helppray in a suitable manner is in effect to say, less, wretched creatures; we have no other refuge to flee to, we know not what to do; but our eyes are unto thee, because we believe that thou art ever ready to forgive and save all that call upon thee." As therefore the parent requires the child to ask those things that he intends to give, that the child may feel his dependence and obligation, and be brought to a proper disposition towards the parent; so the Lord requires us to make our requests known to him," that we may be prepared to receive his intended benefits with thankfulness, to notice his hand in them, and to give him the glory of them. And when our prayers accord to his precepts, are grounded on his promises, imply submission to his providence, and spring from a supreme desire of spiritual blessings: when we pray for those things that are truly good for us, conducive to the advantage of our brethren, or in any way honourable to his name, we cannot expect too much in answer to them; for "he is able to do exceeding abundantly, above all that we ask or think." The Scripture abounds with examples of the efficacy of prayer; Abraham ceased to ask, even in behalf of Sodom, before the Lord refused to answer him; and

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