be obtained by prayer, and by meditation on his own revelation of himself; both which such persons totally neglect: therefore professing themselves wise, they betray the most stupid ignorance in these objections against the necessity of prayer. If indeed we were called upon to pray, in order to inform God of what he knew not before, or to excite in him a benevolence to which his heart was a stranger till our petitions gave it birth, then the objections would be as pertinent and conclusive, as they are common in the mouths of the profane. But how vain do they appear, when it is considered that our very encouragement to pray is the previous assurance that God knows all our wants, and that because he loves us, therefore he will hear us.

The absolute necessity, then, of prayer remains indisputable, on the grounds already mentioned, namely, as having been the practice of the saints of God and of the Saviour himself, as the indispensable means of obtaining grace, as being enjoined by God's express command. To these may be added one argument more, that there is no other way to preserve upon our minds a clear knowledge of our own wants, a lasting sense of our entire dependence upon God, or a lively gratitude for his mercies, than by such a solemn constant representation of our desires and necessities before him, as is always done in real prayer. The conclusion therefore is evident, that neither the multiplicity of business, nor the practice of social duties must be pleaded, either in justification of a contempt of prayer, or in excuse for praying seldom or coldly. Prayer must be habitually fervent and persevering. Whatever the world at large may do, thus must every real believer in Jesus worship and serve the God of his salvation.*

* See Prayer the 13th.

CHAPTER XXXVI.

THE REQUISITES OF TRUE PRAYER AND ITS SUCCESS.

We have taken a view of the object, the nature, the matter, and the necessity of prayer: what further relates to this important subject respects the requisites of true prayer, and its infallible success, where they are found.

1. The first requisite in all acceptable prayer, is a real intention to observe and do what God commands. For if, out of regard to worldly interest, or for the sake of some evil gratification, we refuse to submit to his authority, flattering ourselves that multiplied devotions, or obedience in all points, except where the darling iniquity interferes, is sufficient; then our prayers, instead of finding acceptance, will be resented as the highest provocation. For what can be more base than for a man to pretend to honour God by prayer, whilst he is giving the most substantial proof of real contempt of him in his wilful disobedience? What can be more offensive than to pretend to implore pardon when we are determined not yet to give up sin; or to intreat to be set at liberty, as if we were unwillingly enslaved, when we really love our bondage? If we thus "regard iniquity in our heart," though we make many prayers, the Lord will not hear us; though we are most passionate in our devotions, he will hide his face from us: "for God heareth not sinners; but if any man be a worshipper of God, and doeth his will, him he heareth."

It must however be observed with peculiar caution in this place, that no one, though in actual subjection to sin, ought on this account to be discouraged from praying, provided he longs for deliverance from it; for at the throne of grace it is that he must receive this blessing. Nor is any one unqualified to make acceptable prayer to God, though during his first seeking his favour the combat with old sins is severe and dubious; and he may be once and again hurried into his former wickedness. In this case, if the sinner finds shame, sorrow, and self-abhorrence, with a desire, notwithstanding the dreadful

power of his corruptions, to serve God in truth, he is immediately to make his complaint to him more bitterly, and to bewail his miserable bondage more deeply: and then he will know there is a God, who looketh down from heaven to hear the groanings of such as are in captivity to their sins, and to deliver the souls in their own apprehension appointed unto death. Nay, where relapses are frequent, though it is indeed a deplorable condition, yet let not prayer be discontinued: for this would be forsaking our remedy and giving up all hope. Wherever any really strive against sin, with undissembled prayer for deliverance as well as mercy, I would encourage such to maintain the fight, and to persevere in their humiliations, for they have assurance from the promises of God, that he will hear their cry, and will help them. 2. A second requisite in prayer is humility. We must pray under a sense of our guilt and of our depravity, as well as of our weakness and wants. We must pray with self-abasing sentiments, conscious that we are not worthy to lift up our eyes to God, much less to receive from him pardon, , peace, and salvation; we must pray as mere suppliants for mercy, who would have no cause at all to complain of injustice, if our sins were avenged upon us. Great stress is laid in Scripture upon this humiliation in prayer: "The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit," Psalm xxxiv. 18. And when the divine Majesty is described with all possible sublimity, this requisite of an acceptable worshipper is specified: "Thus saith the high and lofty One that 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,” Isaiah lvii. 15. St. James also very strongly urges the necessity of this humiliation: he addresses himself to those who were formalists in devotion; constant enough in their prayers, but very easy and thoughtless about their guilt. After reproving them therefore for asking amiss, that they might consume it upon their lusts, he directs them to a successful manner of praying: God," says he, “resisteth the proud; but giveth grace unto 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,"—that is, with the lowest prostration and self-abasement confess your guilt and your desert in his sight,- and he shall lift you up,”

James iv. 9, 10.

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3. This sense of our own vileness must accompany our prayer, in opposition to Pharisaic self-conceit; and in proof of our abiding consciousness that we can never be justified before God through our own works. But with this humiliation must be joined an affiance in God, and a holy boldness in approaching him. When we ask, we must not fluctuate between hope and despondency, but assure ourselves that we shall be as certainly succoured, and as certainly enriched with all that our souls need, as if the power and blessings we implore were already in our possession. For instance, when we confess our sin with sorrow, shame, and humiliation, begging for mercy through the atonement, we must be fully persuaded that we do obtain mercy. When we pray for the mastery over our natural corruptions, we must assure ourselves they shall be subdued. When in perplexity of mind and in great tribulation, we beg of God support and deliverance, we must not entertain a fear that perhaps he will not hear us. For by giving way to distrust, questioning, and jealousies whether God will perform the gracious promises which he hath made to the poor and needy, we greatly dishonour him; and in the very act of solemn address to him as the Almighty, betray a disbelief of his veracity, or power, or love to them that call on his name.

For this cause we are warned in Scripture to take heed, that when we come to God in prayer we resist every doubt that may arise about his relieving our wants. "Jesus an

swering saith unto them, Have faith in God," that is, depend upon his almighty power for the performance of every thing that he encourages you to expect from him: "For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, 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;" that is, how great soever any difficulty may seem, which you have to overcome, in the way of duty, even though it were as unlikely

to be effected as that you should root up a mountain by a word of command, it shall be brought to pass, provided that ye have an humble and unshaken trust in the divine power and promises, Mark xi. 22, 23. And in proof that this confidence in prayer was not to be peculiar to the apostles, but a necessary requisite in all Christians, St. James gives this unchangeable direction to the Christian church; "If any one of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering; for he that wavereth, is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord." James i. 5, 6, 7.

From these passages it appears that affiance in God is a principal requisite in acceptable prayer; that we ought to have recourse to God with the same liberty and confidence as to a father, a brother, or a bosom friend. The delightful communion carried on between him and believers is therefore thus emphatically expressed: "We have not received the spirit of bondage again to fear, but we have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit that we are the children of God:" that is, the law of worship and submission to the eternal Majesty is softened into a holy familiarity: and converted, through the abundant manifestations of his grace, into a sweet and childlike dependence upon his care and love for us, Rom. viii. 15, 16.

4. It is indeed difficult to conceive how such confidence in God, such assurance of receiving from him whatever we ask for the good of our souls, can consist with a consciousness of our own vileness; or how we can conquer the fear that must arise from a sense of the multitude of our defects, so as not to ask with a faltering tongue. This difficulty is removed by another grand requisite of prayer, without which it can have no success; I mean the offering it up to God in dependence on the sacrifice, righteousness, and intercession of Jesus, as the great High-priest of his church.

By this we acknowledge that our own duties are so far from having any merit to procure for us a favourable re