Let us apply these observations to the original words of the text:-When thou prayest—Orav πpovsvxn. The word πроσɛνx”, prayer, is compounded of apos, to, or with, and sʊx", a vow; because, to pray aright, a man binds himself to God as by a vow, to live to His glory, if He will grant Him his grace. The verb vxoμal, signifies to pour out prayers, or vows, from :v, well, and xɛw, I pour out, probably alluding to the offerings or libations, which were poured out before, or on the altar. As in ancient times, prayers were scarcely ever offered to the Divine Being, without sacrifice or oblation; hence the reason of the word which is used to express prayer. Sacrifice was therefore understood to be essentially necessary to prayer; because the supplicant, conscious of his guilt, brought a sacrifice to make atonement for it; and to this he joined fervent prayer, that the Object of his worship would accept the sacrifice in reference to the purpose for which it was offered. And on the other hand, sacrifice always implied prayer,-prayer, that the evils deserved and dreaded might be turned away; the transgression pardoned by which the guilt was incurred; and divine strength obtained by which future transgression might be prevented: and all this would be naturally accompanied with serious resolutions to avoid the evil and choose the good, in future, and to live so as not to displease Him from whom the supplicant sought so great a favour-hence the vow.

Now, these prayers, resolutions, and vows, were all founded on the merit of the sacrifice which was brought, and not on account of the mere act of praying, or the words produced. As prayer, therefore, which necessarily implied the earnest desire of the heart to receive mercy from the hand of God to pardon sin, and grace to help in time of need, is ever accompanied with a due sense of sin, and the supplicant's total unworthiness of the blessings he requests, knowing that he has forfeited life and every good by his transgressions, and cannot depend on any thing that he has done, is doing, or can do, to atone for his sin; therefore, he brings his offering, and the offering of sacrifice is essential to the completion or perfection of his prayer, and the gracious answer which he solicits. This has been the true notion of prayer, not only among the Jews, but even among all heathen nations, where any sacrificial system prevailed, and should be the notion of

it in all Christian countries, where the passion and death of JESUS CHRIST are considered a sacrifice for sin: and this is the light in which they are universally exhibited, both in the Old and New TESTAMENTS.

A

proper idea of prayer, therefore, is, "the pouring out the soul before God, with the hand of faith placed on the head of the Sacrificial Offering, imploring mercy, and presenting itself a free-will offering unto God, giving up body, soul, and spirit, to be guided and governed, as may seem good to His heavenly wisdom; desiring only, perfectly to love Him, and serve Him with all its powers, at all times, while it has a being."

As a man, to pray aright, must be in this spirit, must feel himself wholly dependent on God, therefore, prayer is the language of dependence: he who prays not, is endeavouring to live independently of God: this was the first curse, and continues to be the great curse of mankind. In the beginning Satan says, "eat this fruit, and ye shall then be as God." That is, ye shall be independent: the man hearkened to his voice, ate the fruit,―sin entered into the world; and notwithstanding the full manifestation of the deception, the ruinous system is still pursued; man will, if possible, live independently of God: hence, he either prays not at all, or uses the language without the spirit of prayer.

II. Who, or what is the object of prayer ?

As the object of true faith is GOD, so is HE the Object of prayer: but the word of God, and especially His promises, are also the objects of prayer: for it is the fulfilment of the promises contained in that word, unto which the prayer of faith must have its eye directed. But even the Scriptures are but a secondary object of faith and prayer :—they, it is true, contain God's truth; but they cannot accomplish themselves: God alone can give them their fulfilment. Both the understanding and the will are here engaged: for truth is the object of the understanding; as good is the object of the will, we believe the truth, in order to get the good. Therefore, the Lord saith, Take with you words, and come unto the Lord; say unto Him, Take away all iniquity, and receive us graciously; so will we render the calves of our lips; that is, we shall present Him the sacrifice promised, and give Him

due praise for the mercy He sends. See Hos. xiv. 2. and Heb. xiii. 15.

GOD, therefore, on His mercy-seat, is the Object of prayer; and to fix the mind, and prevent it from wavering, the supplicant should consider Him under such attributes as are best suited to his own state and wants. There are THREE general views which may be taken of this divine Object :—Infinite Wisdom, Infinite Power,-Infinite Goadness. There are few blessings we want that do not come from one or other of these three sources: we are either ignorant, and want instruction ;—weak, and need power;-wretched, and need mercy. As we feel, so we should pray; and, in order to feel aright, and pray successfully, we should endeavour to find out our state; to discover our most pressing wants; and to find these, we need much light, which the Holy Spirit alone can impart; hence, strange as it may appear, we must pray, before we begin to pray. We must pray for light to discover our state, that our eye may affect our heart, in order to go successfully to the great Object of prayer, to get our wants summarily supplied. We must pray first to see what we need; and then we shall pray to get our wants supplied.

III. What is the end proposed by our praying?

The end is, to get our souls finally saved;—to become wiser and better; to answer the end for which God has made and preserved us :-viz. to love Him with all our soul, mind, and strength, and to live only to glorify Him. The end for which Christ came into the world, and shed his blood for us: —viz. that we might be saved from our sins,—that we might bear the image of the heavenly Adam, as we have borne the image of the earthly Adam; and shew forth the virtues of Him who has called us from darkness into His marvellous light; to follow Him not only in His immaculate life, but to go about doing good; and as far as we can, live to promote the happiness of our fellow-creatures. In a word, to regain here, that state of holiness from which we have fallen,—the image and likeness of God:-for in this image and likeness we were created. From these we have fallen;-and to restore us to these, the Lord Jesus was incarnated for us, and died; the Just, for the unjust, that He might bring us to heaven.

This is the great and important end for which we should

pray, and for which we should live. Life at longest, is but short; and every hour has work for itself;-therefore, there is no time to spare ;-not one hour that we can afford to lose and besides, life is uncertain, we cannot assure ourselves of one day or hour :—no, we cannot be certain that we shall live beyond the present moment. What need have we then to pray; to call incessantly upon God, that the great work for eternity may be speedily completed, that when He doth appear, we may be found of Him in peace, without spot, and without blame, and have an entrance into the holiest by the blood of Jesus. Let us live then in order to die well,and live well, that we may live to all eternity! No man is fit to live, that is not fit to die: and no man is either fit to die safely, or to live usefully, who is not living to God. Hence the absolute necessity for prayer, that we may receive mercy and grace.

IV. What are we to avoid, in order to pray successfully? Our Lord answers this question, by shewing us that there are three evils which we must avoid in prayer. 1. Hypocri2. Mental dissipation. 3. Much speaking, or unmeaning repetition.

sy.

1. HYPOCRISY.-When ye pray, be not as the hypocrites. The word hypocrite, signifies one who personates another -a counterfeit, a dissembler- -one who would be thought to be different from what he really is :—who, although he is not religious, wishes to be thought so;-and performs as many duties of it, as he can, and in the most ostentatious way, in order that others may be persuaded that the character which he assumes is genuine, and that he is a true follower of God, though he has nothing of religion, but the outside.

The Jewish hypocrites loved to pray standing in the synagogues, and in the corners of the streets, that they might be seen of men. What were called the phylacterical prayers of the Jews, were long; and the canonical hours obliged them to repeat those prayers wherever they happened to be at such hours; and so full were they of a vainglorious hypocrisy, that they are said to have contrived to be overtaken in the streets and market-places, by the canonical hours, that they might be seen by the people, and applauded for their great and exemplary devotion. As they had no piety but what was outward, they endeavoured to let it fully appear,

that they might make the most of it among the people. They prayed standing, for it would not have answered their end to kneel before God, for then they might have been unnoticed by men, and consequently have lost that reward of which they were in pursuit-the applause of the multitude. I have seen some Rabbins, the most celebrated in Europe, walk the streets of a great city, uttering in the most solemn manner their prayers, with the head and eyes frequently turned towards heaven, apparently unconscious of those who met them in the streets. These might have been sincere, but their conduct appeared very similar to that of their ancient brethren, which our Lord here reprehends.

But persons professing Christianity may be equally hypocritical, though in a different way: all showy religion is a hypocritical religion. Imposing rites and ceremonies, calculated merely to blind the eyes of the understanding, by exciting carnal feelings-speaking to the animal passions instead of to the mind, in order to please men, and make their party strong-is hypocrisy; abominable hypocrisy in the sight of God. All ministers and others, who study to use fine expressions in their prayers, rather complimenting than pray ing to God, rank high among the hypocrites: and instead of being applauded by men, should be universally abhorred by their congregations. That prayer which is the genuine effusion of a heart deeply impressed with its own necessities, and the presence of God, is invariably as simple as it is fervent and unostentatious.

2dly. Our Lord warns us against mental dissipation. But THOU, when thou prayest, enter into thy closet, &c. Though this exhortation may particularly concern private prayer, yet there is a sense in which it may be applied to prayers in public also. The address is very emphatic and impressive, Ev dr όταν προσευχη εισελθε εις το ταμείον σου,—But THOU, (whosoever thou art, Jew, Pharisee, or Christian,) when thou prayest, enter into thy closet. Prayer is the most secret intercourse of the soul with God, and as it were, the conversation of one heart with another. The world is too profane, and treacherous, to be of the party, and in the secret; we must shut the door against IT, with all the affairs that busy and amuse it. Prayer requires retirement, at least of the heart; for this may be properly termed the closet, in the house of