In all this, his words express, but not fully, the very meaning of his heart. Daily he thus opens

and pours out his soul unto God, turning the precepts and promises he reads, or hears from the word of God, into fervent petitions. All his sorrows, anxieties, and perplexities he spreads before the Lord, seeking, in every exigence, support, direction, and consolation from him; subjoining continual thanksgivings for mercies received and intercessions for all around him; and submissively referring himself, in every case, to the will and wisdom of his heavenly Father. "Thus is he "careful for nothing, but in every thing by

prayer and supplication, with thanksgivings, "makes his requests known unto God;"" and

casts his care upon him, who careth for him." Such prayer as this cannot be taught by man, but must be the effect of "the pouring out of the

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Spirit of grace and supplication;" who communicating divine light to the understanding, and holy dispositions to the heart, excites fervent and spiritual desires in the soul, and teacheth us to pray with "groanings that cannot be uttered." It is therefore called in the word of God, "praying

in and by the Spirit;" as opposed to a "form of "godliness," or good words spoken with the mouth, without suitable affections and desires in the heart.' He whose words express more than he

'Saul, previous to conversion, was a strict Pharisee, who made long prayers; yet when the Lord spoke of his conversion to Anna, nias, he said with emphasis, "Behold he prayeth." Before, he

intends, or heartily desires, prays formally and hypocritically; He, who means all his words express, and more than he can find words to express, evidently prays spiritually, and though he may not be sensible of it, is assisted in prayer by the Holy Spirit.'

But if nothing, however specious or ostentatious, be prayer, which has not in it something of this nature, (as I trust, upon mature examination of the scripture, will be found the case:) then evidently, the proud, ungodly, and carnal-minded, cannot pray aright. strange, if, when a sinner is first seriously impressed with concern for his soul, he hath great reluctancy to this spiritual exercise, and knows not how to go about it. For even real christians, who are arrived at some measure of stability, and have made considerable proficiency in a life of communion with God, meet with considerable difficulty in this grand concern; have need habitually to be humbled for neglects and imperfections; and want continually fresh supplies of divine assitance to

Nor can it be deemed

might read or repeat long forms, or pray fluently in extemporaneous language: but now he feels his indigence, dependence, and unworthiness, and really prays with suitable desires and dispositions.

זי

am far from thinking that no prayer is accepted, which comes not up to this description; but this is the nature of a sinner's praying for spiritual blessings; to this in a degree proportioned to the measure of his grace, a believer attains; and every accepted prayer has something in it of the same naturę.

excite, teach, and enable them thus to pray always and not faint.

Satan also will oppose to the uttermost all his artifices, to prevent a sinner's approaching to the throne of grace: well knowing, that in the critical season, when any person is under serious impressions, if he can be prevailed on to neglect prayer, they will soon wear off, and leave the conscience more insensible than before. The business, pleasures, diversions, and society of the world; and that scorn with which ungodly men treat a life of prayer, combine their influence, in aid of natural corruption and Satan's temptation, to keep the poor convinced sinner from the throne of grace. And, as if these hindrances were not sufficient, even some, professing serious godliness, (whose intention may be better than their judgment,) extremely increase the difficulty, by strenuously contending, that unconverted persons ought not to pray, or be exhorted to it.'

'If a man ought not to pray before conversion, he ought to know, that is, be sure, of his conversion, before he prays for if he be not sure of his conversion, he cannot be sure whether he may, and ought to pray or not. Thus assurance springs up in a sinner's heart all at once; and now having received he may ask; having found he may begin to seek; the door being opened he may begin to knock !-Surely at first glance every one must see this to be absurd and unscriptural, yea, antiscriptural. Truly all ought to pray, but none will in sincerity, until the Holy Spirit in some degree inclines the heart. Then a man feels an inclination to do that, which before was his duty, though he did it not: frequently he knows not from whence this change proceeds: but is encou

Such indeed are the pride and ungodliness of man, that left to himself, and under Satan's influence, he never will pray in sincerity. Confounding the depraved disinclination with a real want of ability, many thence argue the want of obligation. But this argument, if it. proye any thing, proves too much; and would consequently repeal the law and abrogate the gospel, and furnish the devil himself with an apology, by making inward depravity a justification of outward rebellion: the desperate wickedness of the heart, for the desperate wickedness of the life. For certain it is, that man is as much disinclined to keep the whole law, or to repent and believe the gospel, as he is to pray; and will never do either one or the other, if left to himself, destitute of the influence of divine grace. But doth this indeed justify all our transgressions of the law, and contempt of the gospel?

Again, prayer is an important part of that worship and obedience which the law requires and

raged, by such scriptures as that before alluded to, (Matt. vii. 7, 8. or Isaiah lv. 6, 7.) " Seek ye the Lord while he may be +46 found, call ye upon him while he is near. Let the wicked forsake "his way." Thus he begins to ask and seek; and in consequence to receive and find: in this way giving diligence he makes his calling and election sure and this statement reconciles all the different views the scripture gives us of this matter. The Lord seeking us when lost, and being found of us when we sought him not, inclines us, (though we be not aware whence this inclination comes) to seek him in prayer; and thus we receive all spiritual and eternal blessings in the way of asking and receiving.

it is also the grand means of receiving from Jesus new covenant blessings. He then, who prays not, at once breaks the law, and contemns the gospel: "and he that keeps the whole law, and 'thus "offends in one point, is guilty of all."" If then a sinner ought not to pray, he is justifiable in breaking the whole law, and equally justifiable in neglecting the salvation of the gospel! In fact however, our depraved inclinations are in no respect the measure of our duty, but the direct opposite. "The carnal mind is enmity against God; is "not subject to the law of God, nor indeed can be." The law, to which the carnal mind cannot be subject, is the measure of our duty. This men cannot obey, because of the depravity of their nature, which enhances instead of extenuates their guilt. Men ought to love God and one another: having sinned, they ought to repent: they ought to believe and pray, to deny themselves and mortify their lusts: But they do not. What is the reason? They cannot. But in what sense is this true? In fact, because they dislike God's service, hate his law, reject his authority, despise his gospel, and prefer the gratification of their lusts: And because these hateful dispositions are so predominant in them, that without the interposition of Omnipotence they are insuperable. Can these hateful

' Numbers xv. 30, 31. "The soul that doeth ought presumptuously, the same reproacheth the Lord-he hath despised the "Word of the Lord."

James ii. 10, 11.