to repel the assertion than the good he finds in prayer itself."

2. It has been objected, that though prayer is the duty of Christians, it cannot be the duty of the ungodly, because it is affirmed they have no power to pray.

Our Lord spake a parable, the declared design of which was, to prove "that men ought always to pray." The term here used is not saints, believers, disciples of Christ, but men, a word of the widest and most comprehensive import. Nor is anything said of the qualifications necessary, but simply of the duty; men ought to pray. It has already been observed, that whatever we owe to God is, and necessarily must be, a duty, and it is mere sophistry which tries to evade it. The obligation to obedience is quite distinct from the question, whence comes the power to obey? though they are injudiciously blended and confounded. It has been said, if natural men are unable to pray, it is as absurd and improper to urge them to attempt it, as it would be to urge a dumb man to speak, or a blind man to see, or an idiot to work some mathematical problem. It is admitted, that a want of senses, or of faculties, must set aside all grounds and claims of duty; for as it is said, "where little is given, little will be required;" so, by the same rule, we may be assured, where

nothing is given, nothing will be required. But when we are told carnal men are unable to pray, we ask, is it that kind of inability which will exempt them from blame? Is it not a want of taste for devotion? a deep-rooted depravity, alienating the mind from God, and disinclining the heart to his service? This, instead of furnishing an excuse to the sinner, must aggravate his condemnation.

"We have a wonderful talent," says a pious writer*, " of deceiving ourselves. Our ingenuity on this head is inexhaustible. In matters of religion, men complain that they are weak; a complaint they are not forward to urge in worldly matters. They lament that their reluctance to pray arises from being unable to do what God in his word commands. But is not this virtual rebellion, only with a smooth face, and a soft name? This pretence of weakness, though it looks like humility, is only a mask for indolence, and a screen for selfishness."

But some who employ the objection we are now examining, have endeavoured to support it by alleging the words of Solomon. It is true, indeed, "That he that turneth away his ears from hearing the law, even his prayer shall be abomination." Prov. xxviii. 9. But this only proves the folly of attempting to cover a series

Mrs. More.

of deliberate crimes with the odious pretence of devotion. But that prophets and apostles frequently exhorted the worst of men, both to pray and to abandon their vicious course, is clear beyond the shadow of a doubt. Isa. lv. 6, 7. James iv. 8. When Peter perceived that Simon the sorcerer had neither part nor lot in the matter, but was in the gall of bitterness and the bond of iniquity, he still exhorted him to repent of his wickedness, and pray God that the thought of his heart might be forgiven him. Acts viii. 21. In fact, the universal obligation to the duty of prayer is so clear, from the numerous and express testimonies of Scripture, that it seems 'difficult to deny it, without renouncing their authority. Oh that the obligation were more felt, and the duty more conscientiously performed!

SECTION III.

ON THE DISPOSITIONS SUITABLE TO PRAYER.

As prayer is a duty confessedly of the highest importance, the qualifications requisite to perform it in a becoming and acceptable manner, should be well considered and understood. There are certain dispositions and tempers, which may be called the essential ingredients, the plastic elements of devotion. Where these are wanting, the form of godliness may indeed be assumed, but its power will not be felt, nor its benefits enjoyed. The musician tunes his instrument before he joins the concert; nor is it less necessary, that the soul be attuned and prepared to engage in the solemn exercises of devotion. God is a Spirit, and they who worship him must worship in spirit and in truth. The dispositions necessary to enter upon the duty of prayer in a proper manner, are sincerity, reverence, humility, gratitude, fervour, and patience.

1. Sincerity.

Wherever the gospel comes with power, it gives a right tendency to the mind, by renewing

all its powers, by regulating all its motives. He who makes the word of God his only guide, and the glory of God his chief end, whatever imperfections may cleave to him, is a sincere man; he confesses his sins freely, without extenuating; fully, without reserve. "There is," as a good divine says, no false box in the cabinet of the soul to lock up a darling sin;" he is conscious of guilt, yet in his spirit is no guile. The hypocrite in prayer, has always some sinister object in view, some selfish purpose to accomplish; he either seeks to raise his credit or increase his possessions: superficial observers, therefore, see not the man, but merely the mask which he wears. Nothing can be more offensive and hateful to God, who requireth truth in the inward part, than hypocrisy. Those grave and odious dissemblers, the ancient Pharisees, gave their alms to be seen, and made their prayers to be heard of men. They were whited sepulchres, saints in show only; their devotion was a solemn mockery of God, because, while they devoured the houses of widows, for a pretence or specious cover, they made long prayers. The real Christian may be deceived, but he is not a deceiver, not a time-server, not a grave-faced, double-tongued hypocrite. There are often strong convictions and serious impressions in the mind, which are utterly ineffectual by being blended with improper motives.