requisites of spiritual prosperity, in every collective body of Christians: and what so calculated to promote these, as social and intercessory prayer? The consciousness of having numerous friends to remember us at a throne of grace, is very encouraging. It strengthens the exercise of faith, and quickens the movements of gratitude. Even those ministers of Christ, who had miraculous gifts, and were favoured with extraordinary interpositions of Providence, were deeply sensible of the value of this privilege. "Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us; ye also helping together by prayer for us, that for the gift bestowed upon us, by the means of many persons, thanks may be given by many on our behalf." 2 Cor. i. 10, 11.

3. Intercessory prayer, is a means which can be employed in promoting the interests of our friends, or fellow-men, when every other means is out of our power.

We can pray at all times, and in all places. This avenue of relief to the full heart, and the throbbing bosom, is never closed; this vehicle of sympathy and tender solicitude, is never forbidden. Wherever our parents or children, our brethren or intimate friends are, we have it in our power to spread their wants before God. Though Alps rise, and oceans roll, between

us and the objects of our warm affection; though their personal necessities and particular circumstances are unknown, and we can neither send message nor epistle to them; yet, while they continue to be, or are believed to be, inhabitants of this world, there is one channel of communication still open. The practice of praying for the dead, is one of the idle and ridiculous superstitions of the church of Rome; the Scriptures give no encouragement and countenance to it. In the Bible, our only infallible standard of faith, and directory of devotion, departed souls are represented as going immediately to a fixed state of happiness or misery. It is really surprising, that so unscriptural and foolish a notion as that of a middle state, a region of punishment and purirification between heaven and hell, should have spread so widely, and continued so long. I have never read that inscription, so common on the tombs in popish burial grounds, "Ora pro nobis," Pray for us, without sighing over the sad and degrading effects of superstition, and supplicating the speedy downfall of the man of sin. For the millions who are spiritually dead, shut up in their trespasses and iniquities, and insensible to their true interests, we cannot too earnestly pray, for they are yet within the reach of mercy and of hope; but, intercession in behalf of such as are literally

dead, and have passed into an eternal state, is lost breath, or rather egregious folly. It may indeed be questioned, whether the practice, to which we have just adverted, would not long ago have completely sunk into oblivion and contempt, had not priests been too deeply interested to give its tottering credit all imaginable support; and so long as there are rich people, willing to pay liberally for the masses and mummeries designed to emancipate their departed relatives from suffering and torment, purgatory pick-purse, as old Latimer calls it, will retain its place and its terrific power. "To all the living," says Solomon, there is hope; and for such let us continually intercede at the Divine Mercy-seat.

First Objection. May we not provoke and offend God by praying for others, if the object should happen to be contrary to his will? I reply, we have no reason to believe that intercession, either in particular instances, or on a large and general scale, is contrary to his will. God may not see fit to grant what we ask, and yet be well pleased with our supplications. The mourning prophet was forbidden to intercede for Israel on more occasions than one. "Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble." (Jer. xi. 14.) We have never received such a charge. Nor, indeed,

can we understand this, as an absolute prohibition, without contradicting the general tenour of Scripture. We find something similar in other instances, as Exod. xxxii. 10; 1 Sam. xv. 35, and xvi. 1. But admitting that God might, in some remarkable instance, determine to answer no prayer for the prevention or removal of any temporal judgment; this could not be known unless expressly revealed, and even then would be no bar to the offering of prayer for the pardon of sin, and deliverance from eternal wrath. The very charge here referred to, was a part of the message the prophet had to deliver to the people, and well calculated, and probably also designed, to rouse their stupidity, to humble their pride, and lead them to penitence.

Second Objection. Must not intercessory prayer at any rate be left to follow the current of our feelings? No: duty must not, in any case, be made a pensioner on feeling. Whatever God commands, we are bound to obey. The grounds of obligation to pray for our Christian brethren, and for the great family of man, wherever dispersed, have beed laid before the reader; the advantages attendant upon this kind of devotion have been enumerated; and, I trust, every objection or cavil, which may be started, will appear light as the small dust of the balance.

CHAPTER IV.

ON OBSTACLES, DIFFICULTIES, AND HINDRANCES IN PRAYER.

SECTION I.

ON DEADNESS OF SPIRIT IN PRAYER.

WE are never safe, or prosperous, in any circumstances, never properly equipped for any undertaking, never fully armed for any conflict, without prayer. Abraham, when called to leave his native country, and sojourn among strangers, could not but discern the signs of suspicion and jealousy, and know perfectly, that snares and perils were around him. And what means of defence did he employ? In every place of his abode, he erected an altar, and called upon the name of the Lord; this was his entrenchment, the breast-work he raised, the bulwark he trusted; and when he