CHAPTER I.

ON PRAYER IN GENERAL.

SECTION I.

THE NATURE OF PRAYER.

THE very soul of religion is prayer. We need not wonder, that the open and inveterate enemies of revelation should be entire strangers to devotion; but all who own the Bible to be true, and yet live in the habitual neglect of prayer, are chargeable with the grossest inconsistency;-they are nominal Christians, and practical Atheists. Scarcely can we look into the Holy Scriptures, but we find the clearest injunctions and warmest exhortations to prayer. The Temple was expressly called the House of Prayer, because the Divine Being, the God of Israel, commanded his people to seek him there, and promised there to bow his ear to the.

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voice of their supplications. The whole Book of Psalms is a most admirable and excellent collection of prayers, which may both serve as models, and supply us with motives, in almost every kind of religious and devout exercise to which we are called.

The subject which we now propose to examine and discuss, is of the highest importance, and consequently demands the serious and fixed attention of all. There is perhaps not one point in the whole compass of morals and religion, upon which more misapprehensions and errors prevail, than on the nature of prayer. Even where we find some vague ideas of piety, a cloud of darkness and confusion often rests upon the mind in reference to this matter. And when ignorance and pride, impurity, prejudice, and presumption, rashly approach, and lay their unhallowed hands on the ark of God, the consequences are such as might be expected. The majesty of heaven is insulted and offended, and a curse comes down instead of a blessing.

Prayer is not eloquence of speech, or a measured flow of well-chosen words, uttered in solemn and pathetic tones; it is not a particular posture of the body, as the bending of the knees, the lifting of the hands, or any other action adjusted to prescribed rules; it is not a specious ceremony, dressed out in pomp and

senses.

splendour to attract and dazzle the Yet by how many is this mere lip service, this bodily exercise, this solemn shew and parade, deemed quite sufficient to answer the claims of conscience, and render the King of kings propitious. Alas! they put the outward signs of piety for the thing signified, and present to God the dead carcase instead of the living sacrifice of devotion. It is of the utmost consequence, to be cautioned against mistakes not less dangerous than common. Prayer is the breathing forth of our desires, the pouring out of our hearts, the lifting up of our souls to God, with a trust grounded upon the merits and mediation of the Lord Jesus Christ. It is not the dull employ of memory, nor the wild work of fancy, nor the winged flight of genius; but it is the spiritual exercise and sublime elevation of man's immortal part, when touched with an unction and quickened by a power from above. The Scriptures speak of our seeking God, looking to God, drawing nigh to God, pleading with God, and taking hold of his covenant. Who can be at a loss to understand the meaning of these expressions? Unquestionably they are but different forms of language to denote the same thing; and while they correctly describe the nature of prayer, they convey distinct and intelligible intimations of the benefits which result from it.

To be duly and profitably engaged in devotion, we must have just and consistent views of God. The understanding, illumined and expanded with heavenly light, sees the adorable attributes and perfections of Jehovah, the Former and Preserver of all things. For want of this knowledge, many of the pagans pay divine honours to the sun, moon, and stars, while others bow down to dumb senseless idols, even images of stone and wood, graven by art and human device. Ignorance of the spotless purity and awful justice of God, has led some philosophic sages to think, that nothing is required of us but simple adoration; as if we were innocent creatures, and had no need of an atonement or an advocate; on the other hand, ignorance of the goodness and mercy of God has frequently driven the dupes of superstition to join with their supplications the most rigorous and painful self-inflicted tortures, as the supposed means of turning away divine wrath. It is only when we see the perfections of God exhibited in the clear light of scripture, and shining through the glorious work of redemption, that we can rightly direct our prayers to him.

Nor is it enough to know God, unless we have also that faith which is the substance of things hoped for, and the evidence of things not seen. This principle is essential to devotion.

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Loose sceptics and profane scoffers are near relatives, and generally dwell together. To assert that infidelity is unfavourable to devotion, is saying far too little, for the baneful soil destroys the very roots and seeds of devotion. How awkward, incongruous, and self-contradictory, is the attempt of the hardened sceptic to pray, may be seen in the language which one of this tribe has recently left on record:

O God, I ask nothing in the world from thee; for if thou dost not exist, the course of things is necessary in itself; or if thou dost, it is necessary by thy decree: I hope for a reward from thee in another world, if there be one; although all I do in this world I do for myself.*" Without faith, says Paul, it is impossible to please God; for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him.

Not a single step can be taken in approach towards God, where faith is wholly wanting; for, how can they call on him on whom they have not believed, and how can they believe on him of whom they have not heard? If knowledge reveals God as seated upon a throne of grace, and faith leads us to his footstool, holy affection renders our address importunate, and our homage acceptable.

* Diderot.