with holy David, to say to thy God, 'Thou art a place to hide me in.'

But he to whom the duty of prayer is unknown, and by whom the privilege of prayer is But if it is easy for the sorrowing heart to unfelt, or he by whom it is neglected, or he who give up a world, by whom itself seems to be given uses it for form and not from feeling, may proup, there are other demands for prayer equally bably say, Will this work, wearisome even if imperative. There are circumstances more dan-necessary, never know an end? Will there be gerous, yet less suspected of danger, in which, no period when God will dispense with its reguthough the call is louder, it is less heard; be-lar exercise? Will there never be such an atcause the voice of conscience is drowned by the tainment of the end proposed, as that we may clamours of the world. Prosperous fortunes, be allowed to discontinue the means? unbroken health, flattering friends, buoyant spi- To these interrogatories there is but one anrits, a spring-tide of success,-these are the occa-swer, an answer which shall be also made, by sions when the very abundance of God's mer- an appeal to the enquirer himself. cies is apt to fill the heart till it hardens it. Loaded with riches, crowned with dignities, successful in enterprise; beset with snares in the shape of honours, with perils under the mask of pleasures; then it is, that to the already saturated heart to-morrow shall be as this day, and more abundant,' is more in unison, than what shall I render to the Lord ?"

Prayer draws all the Christian graces into its focus. It draws charity, followed by her lovely train, her forbearance with faults, her forgiveness of injuries, her pity for errors, her compassion for want. It draws Repentance, with her holy sorrows, her pious resolutions, her self-distrust. It attracts Faith, with her elevated eye, -Hope, with her grasped anchor,-Beneficence with her open hand,-Zeal, looking far and wide to serve,-Humility, with introverted eye, looking at home. Prayer, by quickening these graces in the heart, warms them into life, fits them for service, and dismisses each to its appropriate practice. Prayer is mental virtue; virtue is spiritual action. The mould into which genuine prayer casts the soul is not effaced by the suspension of the act, but retains some touches of the impression till the act is repeated.

If there is any day in which we are quite certain that we shall meet with no trial from Providence, no temptation from the world, any day in which we shall be sure to have no wrong tempers excited in ourselves, no call to bear with those of others, no misfortune to encounter, and no need of Divine assistance to endure it, on that morning we may safely omit prayer.

If there is any evening in which we have received no protection from God, and experienced no mercy at his hands; if we have not lost a single opportunity of doing or receiving good, if we are quite certain that we have not once spoken unadvisedly with our lips, nor entertained one vain or idle thought in our heart, on that night we may safely omit to praise God, and to confess our own sinfulness; on that night we may safely omit humiliation and thanksgiving. To repeat the converse would be superfluous.

When we can conscientiously say, that religion has given a tone to our conduct, a law to our actions, a rule to our thoughts, a bridle to our tongue, a restraint to every evil temper, then, some will say, 'We may safely be dismissed from the drudgery of prayer, it will then have When we consider how profusely God be answered all the ends which you so tiresomely stows, and how little He requires that while recommend.' So far from it, we really figure to He confers like Deity, He desires only such poor ourselves, that if we could hope to hear of a hu returns as can be made by indigent, mendicant man being brought to such perfection of dis. mortality; that He requires no costly oblation; cipline, it would unquestionably be found that nothing that will impoverish, but, on the con- this would be the very being who would continue trary, will inconceivably enrich the giver. When most perseveringly in the practice of that devowe consider this, we are ready to wonder that tion, which had so materially contributed to He will accept so poor a thing as impotent gra- bring his heart and mind into so desirable a state, titude for immeasurable bounty. When we re-who would most tremble to discontinue prayer, flect, that our very desire to pray and to praise Him is His gift ;-that His grace must purify the offering, before He condescends to receive it, must confer on it that spirit which renders it acceptable ;-that He only expects we should consecrate to Him what we have received from Him;-that we should only confess, that of all we enjoy, nothing is our due; we may well blush at our insensibility.

who would be most appalled at the thought of ̧· the condition into which such discontinuance would be likely to reduce him. Whatever others do, he will continue forever to 'sing praises unto Thee, O Thou most Highest; he will continue to tell of Thy loving kindness early in the morning, and of Thy truth in the night season.' It is true that while he considered religion as something nominal and ceremonial, rather than We think, perhaps, that had He commanded as a principle of spirit and of life, he felt nothing us 'to do some great thing,' to raise some mo- encouraging, nothing refreshing, nothing denument of splendour, some memorial of notorie-lightful in prayer. But since he began to feel ty and ostentation, something that would perpetuate our own name with His goodness, we should gladly have done it.-How much more when He only requires

Our thanks how due !"

when He only asks the homage of the heart, the expression of our dependence, the recognition of His right!

it as the means of procuring the most substantial blessings to his heart; since he began to experience something of the realization of the promises to his soul, in the performance of this exercise, he finds there is no employment so satisfactory, none that his mind can so little do without; none that so effectually raises him above the world, none that so opens his eyes to its empty shadows, none which can make him

look with so much indifference on its lying vanities; none that can so powerfully defend him against the assaults of temptation, and the allurements of pleasure, none that can so sustain him under labour, so carry him through difficulties; none that can so quicken him in the practice of every virtue, and animate him in the discharge of every duty.

An additional reason why we should live in the perpetual use of prayer, seems to be that our blessed Redeemer, after having given both the example and the command, while on earth, condescends still to be our unceasing intercessor in Heaven. Can we ever cease petitioning for our selves, when we believe that He never ceases interceding for us?

fections as well as to sanctify them, the benevolent Christian is not satisfied to commend him. self alone to the Divine favour. The heart which is full of the love of God will overflow with love to his neighbour. All that are near to himself he wishes to bring near to God. He will present the whole human race as objects of the Divine compassion, but especially the faithful followers of Jesus Christ. Religion makes a man so liberal of soul, that he cannot endure to restrict any thing, much less divine mercies, to himself: he, therefore, spiritualizes the social affections, by adding intercessory to personal prayer: for he knows that petitioning for others is one of the best methods of exercising and en. larging our own love and charity, even if it were not to draw down those blessings which are promised to those for whom we ask them.

It is unnecessary to produce any of the num berless instances with which Scripture abounds, on the efficacy of intercession: in which God has proved the truth of his own assurance, that his ear was open to their cry.' I shall confine myself to a few observations on the benefits it brings to him who offers it. When we pray for the objects of our dearest regard, it purifies passion, and exalts love into religion: when we pray for those with whom we have worldly intercourse, it smooths down the swellings of envy, and bids the tumult of anger and ambition subside: when we pray for our country, it sanctifies patriotism: when we pray for those in authority, it adds a Divine motive to human

If we are so unhappy as now to find little pleasure in this holy exercise, that, however, is so far from being a reason for discontinuing it, that it affords the strongest argument for perseverance. That which was at first a form, will become a pleasure; that which was a burden, will become a privilege; that which we impose upon ourselves as a medicine, will become necessary as an aliment, and desirable as a grati. fication. That which is now short and superficial, will become copious and solid. The chariot wheel is warmed by its own motion. Use will make that easy which was at first painful. That which is once become easy will soon be rendered pleasant. Instead of repining at the performance we shall be unhappy at the omission. When a man recovering from sickness attempts to walk, he does not discontinue the obedience: when we pray for our enemies, it exercise because he feels himself weak, nor even because the effort is painful. He rather redoubles his exertion; it is from his perseverance that he looks for strength. An additional turn every day diminishes his repugnance, augments his vigour, improves his spirits. That effort which was submitted to because it was salutary, is continued because the feeling of renovated strength renders it delightful.

softens the savageness of war, and mollifies hatred into tenderness, and resentment into sorrow. There is no such softener of animosity, no such soother of resentment, no such allayer of hatred, as sincere cordial prayer. And we can only learn the duty so difficult to human nature of forgiving those who have offended us, when we bring ourselves to pray for them to Him whom we ourselves daily offend. When those who are the faithful followers of the same Divine Master pray for each other, the reciprocal intercession delightfully realizes that beautiful idea of the communion of Saints.' There is scarcely any thing which more enriches the Christian than the circulation of this holy commerce; than the comfort of believing, while he is praying for his Christian friends, that he is also repaying the benefit of their prayers for him.

But if prayer be so exhilirating to the soul, what shall be said of praise? Praise is the only employment, we had almost said, it is the only duty, in which self finds no part. In praise we go out of ourselves, and think only of Him to whom we offer it. It is the most purely disinterested of all services. It is gratitude without solicitation, acknowledgment without petition. Prayer is the overflowing expression of our wants, praise, of our affections. Prayer is the language of the destitute, praise of the redeem- Some are for confining their intercessions only ed, sinner. If the angelic spirits offer their to the good, as if none but persons of merit were praises exempt from our mixture of infirmity or entitled to our prayer. Good! who is good? alloy, yet we have a motive for gratitude, un-There is none good but one, that is God.' known even to the angels. They are unfallen Merit! who has it? Desert! who can plead beings; they cannot say as we can, Worthy it? in the sight of God, I mean. Who shall the Lamb, for he was slain for us.' Prayer is bring his own piety, or the piety of others, in the child of faith; praise of love. Prayer is the way of claim, before a Being of such tranprospective praise takes in, in its wide range, scendant holiness, that the heavens are not enjoyment of present, remembrance of past, and clean in his sight?' And if we wait for perfect anticipation of future blessings. Prayer points holiness as a preliminary prayer, when shall the only way to heaven,' praise is already there.' such erring creatures pray at all to HIM 'who chargeth the angels with folly ?'

CHAP. XII.

On Intercessory Prayer.

The social affections were given us not only for the kindliest, but the noblest purposes. The charities of father, son, and brother, were be

As it is the effect of prayer to expand the af- stowed, not only to make life pleasant, but to

make it useful; not only that we might contri-, Scatter your superfluities, and more than your bute to the present comfort, but to the eternal superfluities, to the destitute, if not to vindicate benefit of each other. Providence, yet to benefit yourselves. Not, indeed, to revive the old pious fraud of depending for salvation on the prayers of others; yet still you may hope to be repaid, with usurious interest, from the pious poor, by the very tender charity of their prayers for you. Their supplications may possibly be so heard, that you may at length, be brought to the indispensable necessity, and the bounden duty of praying for yourselves.

that he might see the face of his Thessalonian, converts?' Not merely that he might have the gratification of once more beholding those he loved, though that would sensibly delight so affectionate a heart,-but that he might perfect that which was lacking in their faith.'

These are instances of a spirit so large in its affections, so high in its object; of a man who had so much of Heaven in his friendships, so much of soul in his attachments, that he thought time too brief, earth too scanty, worldly bless. ings too low, to enter deeply into his petitions for those to whom time and earth, the transitory blessings of life, and life itself, would so soon be

no more.

In exciting us to perpetual gratitude, the same Apostle stirs us up to the duty of keeping before our eyes the mercies which so peremptorily demand it. These mercies succeed each other so rapidly, or rather, are crowded upon us so simultaneously, that if we do not count them as they are received, and record them as they are enjoined, their very multitude, which ought to penetrate the heart more deeply, will cause them to slip out of the memory.

the probable effects which would follow the de vout and conscientious exercise of prayer, rather than on prayer itself?

As soon as religion is really become the earnest desire of our hearts, it will inevitably become the great business of our lives; the one is the only satisfactory evidence of the other: consequently the religion of the heart and life will promote that Spirit of prayer by which both have been promoted.

They, therefore, little advance the true interest of mankind, who, under the powerful plea of what great things God has done for us in our redemption by His Son, neglect to encourage our active services in His cause. Hear the words of inspiration, Be not slothful ;' ' run the race;'fight the good fight; strive to enter in;' 'give diligence;' 'work out your own salvation;' God is not unmindful to forget your labour of love; but when ye have done all, Ye are unprofitable servants, ye have done that which was your duty to do.'

But if, after we have done all, we are unprofitable servants, what shall we be if we have done nothing? Is it not obvious that the Holy Spirit, who dictated these exhortations, clearly meant that a sound faith in the word of God was intended to produce holy exertion for the ad

As to the commanded duty of praying for our enemies, the most powerful example be. queathed to us in Scripture, next to that of his Divine master on the cross, is that of St. Stephen.vancement of His Glory? The activity in Even after the expiring martyr had ejaculated 'Lord Jesus receive my spirit,' he kneeled down and cried with a loud voice Lord lay not this sin to their charge.' Let every instance of Roman greatness of mind, let every story of Grecian magnanimity be ransacked, and produce, who can, such another example. Theirs is tumour, this is grandeur; theirs is heroism, this is Christianity; they implored the gods for themselves, Stephen for his murderers.

In closing the subject of Intercessory Prayer, may the author be allowed to avail herself of the feeling it suggests to her own heart? and, while she earnestly implores that Being who can make the meanest of his creatures instrumental to His glory, to bless this humble attempt to the reader, may she, without presumption, intreat that this work of Christian charity may be reciprocal, and that those who peruse these pages may put up a petition for her, that, in the great day, to which we are all hastening, and to which she is so very near, she may not be found to have suggested to others what she herself did not believe, or to have recommended what she did not desire to practice? In that awful day of everlasting decision, may both the reader and the writer be pardoned and accepted, not for any works of righteousness which they have done,' but through the merits of the GREAT INTERCESSOR.

CHAP. XIII.

doing good of the Son of God was not exceeded by his devotion, and both powerfully illustrated his doctrines, and confirmed his divinity. Until then we make our religion a part of our common life, until we bring Christianity, as an illustrious genius is said to have brought philosophy, from its retreat to live in the world, and dwell among inen; until we have brought it from the closet to the active scene, from the church to the world, whether that world be the court, the senate, the exchange, the public office, the private counting-house, the courts of justice, the professional departments, or the domestic drawing-room, it will not have fully accomplished what it was sent on earth to do.

We do not mean the introduction of its language, but of its spirit: the former is frequently as incompatible with public, as it is unsuitable to private business; but the latter is of univer sal application. We mean that the temper and dispositions which it is the object of prayer to communicate, should be kept alive in society, and brought into action in its affairs. That the integrity, the veracity, the justice, the purity, the liberality, the watchfulness over ourselves, the candour towards others, all exercised in the fear of the Lord, and strengthened by the word of God and prayer, should be brought from the retirement of devotion to the regulation of the conduct.

There may be a form of unfelt petitions, a ceremonious avowal of faith, a customary profession of repentance, a general acknowledg

The Practical Results of Prayer Exhibited in ment of sin, uttered from the lips to God; but the Life of the Christian in the World.

As the keeping up a due sense of religion, both in faith and practice, so materially depends on the habit of fervent and heart-felt devotion, may we be permitted, in this place, to insist on

where is his image and superscription written upon the heart? Where is the transforming power of religion in the life?-Where is the living transcript of the Divine original? Where is that holiness to which the vision of the Lord is specifically promised? Where is the Hght,

and life, and grace of the Redeemer exhibited in the temper and conduct? Yet we are assured, that if we are Christians, there must be a con-hibits the temper and the conduct which may be stant aim at this conformity.

Abroad how many duties meet him! He has on his hands the poor who want bread, the afflicted who want comfort, the distressed who This sacred institute he will consult in the want counsel, the ignorant who want teaching, spirit of prayer, not occasionally, but daily. the depressed who want soothing. At home he Unreminded of general duty, unfurnished with has his family to watch over. He has to give some leading hint for the particular demand, he instruction to his children, and an example to will not venture to rush into the bustle, trial, his servants. But his more immediate, as well and temptation of the day. Of this aid he will as more difficult work is with himself, and he possess himself with the more ease, and less loss knows that this exercise, well performed, can of time, as he will not have to ransack a multi-alone enable him wisely to perform the rest. plicity of folios for a detached case, or an individual intricacy; for, though he may not find in the Bible specific instances, yet he will dis. cover in every page some governing truth, some rule of universal application, the spirit of which may be brought to bear on almost every circumstance; some principle suited to every purpose, and competent to the solution of every moral difficulty.