of being edified. The emotions which it wishes to have excited, and which the occasion demands, and awakens, are either faintly excited, or suffered to sleep. If persons accustomed to the use of a Liturgy find, as they think, those difficulties in extemporary prayer, which are alleged by Dr. Paley; such, as are accustomed to prayer of this nature, complain with not less feeling, and as they apprehend with not less reason, of the general, unimpressive character of forms; and their want of a perceptible adaptation to the particular circumstances of the suppliants.

Almost every prayer, recorded in the Scriptures, sprang out of the case which prompted it; and expresses its particular, important, and most affecting circumstances. Such are Abraham's for Ishmael, Gen. xvii.; Abraham's for Sodom, Gen. xviii.; Lot's for himself, Gen. xix. ; Isaac's for Jacob and Esau, Gen. xxvii.; Jacob's for himself, Gen. xxviii.; Those of Moses for Israel, Exod. xxxii. and xxxiii.; Gideon's, Judges vi.; Samson's, Judges xvi.; Hannah's, 1Sam. ii.; David's, 2 Sam. vii.; Solomon's, 1 Kings viii.; Jehoshaphat's for Judah, 2 Chron. xx.; Hezekiah's for Israel, 2 Kings xix.; Hezekiah's for himself, 2 Kings xx.; Ezra's for Judah, Ezra ix.; the prayer of the Levites for Judah, Neh. ix. ; those of Jeremiah and Daniel; that of Josiah; those recorded of Christ; and those recorded of the Apostles.

In all these, and several other instances; particularly, many contained in the Psalms; the prayer is chiefly directed to the occasion in hand, whether a public or private one for it is to be remembered, that several of them were prayers of the most public nature; and although uttered chiefly by individuals, were uttered in the midst of great assemblies, and offered up in their name. Nor is there, so far as I remember, a single prayer recorded in the Scriptures, (the text being here laid out of the question) which has at all the aspect of having been a form, or a part of a standing Liturgy.

From these observations, it will be seen, that prayer is no other than the thoughts of a devotional mind, ascending silently to God, or audibly expressed. What these thoughts are in the mind, the prayer of the voice ought ever to be. Hence, as the thoughts will vary, so the prayer will also vary, according to the numberless cases of suppliants; the cares, wants, fears, distresses, supplies, hopes, and joys. In this manner, the Prophets, Apostles, and our Saviour himself, prayed. Thus the Spirit of God directed those, who alone were under his express direction. Whatever infirmities we, who are uninspired, may labour under, the same Spirit may with humble confidence be expected to help, so far as shall be necessary for us, as he helped theirs. Their example he has recorded both for our instruction and encouragement. As their circumstances gave birth both to their thoughts and expressions; no reason appears, why our prayers should not arise also out of our circumstances. The difficulties supposed to attend this manner

of worshipping God, will, it is believed, vanish, if our hearts are engaged in our services.

Such are the views, which have occurred to me concerning this subject. Still, I have no controversy with those, who think forms of prayer most edifying to themselves. They undoubtedly must be their own judges. Particularly, as their experience concerning this side of the question has been far greater than mine; I cannot controvert the decisions of this experience, so far as they are to respect themselves only. Very many unquestionable, and excellent, Christians have worshipped in both these methods. In both these methods, therefore, men may be excellent Christians, and worship God in an acceptable manner. On this subject, whether considered as a subject of speculation, or of practice, no debate ought ever to arise, except that which is entirely catholic, and friendly; and no feelings beside those which are of the most charitable nature. Zeal, however commendable it may be in some cases, seems here out of place.

I have now finished the observations, which I thought proper to make concerning forms of prayer, and concerning the Lord's prayer, considered as either requiring, or warranting us to pray by a form. It may, however, be proper to add, as a mere opinion of my own, that it is perfectly proper, and will be wise for all such persons as are in danger of losing their self-possession, or of being otherwise embarrassed, when they are to perform this duty, whether in public, or in private, to obtain well-written forms of prayer; and make them their directories in the performance of this duty. This practice I should recommend also, so long as the danger of embarrassment should continue; even if it should continue through life. To pray by a form may not be the best method of directing this duty at large; and may yet be the best method, which, in given circumstances, will be in our power. It certainly will be far more desirable to use a form of prayer, than to pray in an embarrassed and interrupted manner.

In the beginning of this discourse, I have suggested, that the Lord's prayer was intended to teach us the subjects, the spirit, and the manner of our prayers. Concerning the subjects we are taught particularly, that we ought to pray continually, and extensively, for the prosperity of the kingdom and worship of God, and the conversion and obedience of mankind; to ask daily for our daily bread; for the forgiveness of our sins; for a spirit of forgiveness towards others; for security against temptation; and for protection and deliverance from evil, both natural and moral. We are also here directed to look to God, as our Father and Friend, for parental love, tenderness, and blessings; and to rejoice that the kingdom, the power, and the glory, are his, and will be his only, and for ever.

These things are all plainly taught in this very remarkable form of prayer. They are, however, far from being all that are taught.

No composition, it is presumed, ever contained more, or more valuable instruction. Among the truths, which are obviously involved in it, are the following.

1. That we are not to expect a gracious audience of God for our much speaking, but for the sincerity, humility, and piety, with which we pray.

2. That all places, where we can pray with decency, and without ostentation and interruption, are proper places for the performance of this duty.

All men are to use this prayer, at least in substance: but all men cannot resort for this purpose to the Temple of Jerusalem, to a Church, nor to any other places, supposed to be consecrated. 3. That prayer is a social employment.

Our Father is the language of numbers; of a family, or of a congregation; not of an individual. Similar phraseology runs, also, through the whole form.

4. That we are to pray for others.

Three of these petitions are employed as prayer for others; viz. the three first.

5. That we are equally dependent on God for spiritual good, as for temporal; and for safety from moral, as well as from natural, evil.

6. That our desires for natural good must always be moderate and humble.

We are here taught to pray daily, not for wealth, but for daily bread.

7. That we cannot pray acceptably, unless we exercise a spirit of forgiveness towards our enemies.

8. That we are to pray equally for those things, which God has foretold, as for those, which to us are unknown and uncertain.

God has foretold, that his name shall be hallowed, his kingdom come, and his will be done, in the manner here specified: yet for these things we are directed to pray.

9. That the predetermination of God, therefore, ought never to be a hindrance, nor discouragement, to prayer.

That God has predetermined, that his kingdom shall be built up, his name hallowed, and his will done, throughout the earth, will not be questioned by any man, who reads and believes, the Bible. Yet for these things we are here required to pray.

Finally. We are taught by this prayer, that he, who does not sincerely desire that the name of God may be hallowed, that his kingdom may come, and his will be done; who cannot heartily rejoice, that the kingdom, the power, and the glory, are his, and will be his, throughout eternity; and who cannot subjoin to all these things his own solemn Amen; does not, and cannot, pray in the manner, required by the Redeemer of mankind.

SERMON CXLV.

THE ORDINARY MEANS OF GRACE.-INTERCOURSE WITH RELIGIOUS

MEN.

Proverbs xiii. 20.—He, that walketh with wise men, shall be wise.

HAVING finished the proposed examination of the great Christian duty of Prayer, I shall now proceed to the next subject in the order formerly mentioned: viz.

Intercourse with religious men.

The Text informs us, that he, who walketh with wise men, shall be wise. Wisdom, it is well known, is extensively employed by the divine writers, particularly by Solomon, to denote Religion. Wise men, therefore, are, in the language of the Scriptures, Religious

men.

To walk, denotes, in the same language, to converse familiarly, and frequently, or to have our whole course of life intimately and familiarly connected, with the persons, or objects, with whom, or amid which, we are supposed to walk.

The following doctrine is, therefore, obviously contained in the text, That he who lives, and converses, frequently, and intimately, with religious men, may ordinarily be expected to become religious. The declaration in the text is absolute: but I understand such declarations, as usually meaning no more than I have here expressed. Thus, Train up a child in the way he should go; and when he is old, he will not depart from it, another expression of the same nature, intends not, that every child, thus educated, will certainly become religious, but that this will ordinarily be the fact, and may, therefore, always be fairly expected.

There are two senses, in which the text, without may be undertsood: the obvious one,

any violence,

That persons, hitherto destitute of religion, will assume this character; and the more remote one,

That persons, already religious, will by this intercourse become more so. He, that walketh with wise men, shall be wise: that is, emphatically, or eminently.

I shall take the liberty to consider the subject with respect to both these senses.

I. Those, who are destitute of religion, and converse frequently, and religiously, with religious men, may ordinarily be expected to become religious.

In proof of this position, I observe,

1. Religion, in the conduct of a man, really and eminently possessed of this character, appears to others to be real.

The Bible exhibits religion with abundant proof, and with supreme force and beauty. It presents this great subject to us in the form of doctrines, precepts, and, so far as history can furnish them, of examples also. It presents us at the same time, with the most satisfactory arguments, to prove that these exhibitions are made by the hand of God himself. Still, although the mind is unable to deny the sufficiency, force, and beauty, of the representation, or to refute the arguments by which it is supported, it can withdraw itself from both; and in this manner can avoid the conviction, which it is intended to produce, and the emotions, which it is fitted to inspire. The subject is naturally uncongenial to the taste of man: and from every such subject, man almost instinctively wishes to withdraw his attention, and turn his eye away. To do this is almost always in his power; and however dangerous may be the conduct, and however desirable the contrary conduct, will, almost of course, be the dictate of inclination. The subject, which he disrelishes, he can shun. To the arguments, which sustain it, he can refuse to listen. Against the evidence, which they convey, he can close his eyes. In this manner it will be easy for him to say, in the case under consideration, "The religion, presented to us in the Gospel, forms, indeed, an excellent character; and would be not a little desirable, were it real and attainable by such a being as man. But, out of the Scriptures, where shall it be found? There are, it is true, those, who profess to be religious; and who, it must be acknowledged, are somewhat more grave, specious, and imposing, in their deportment, than most other men. But I see nothing in their character, which may not be rivalled by other men; nothing, which may not be explained by the common principles of our nature; nothing, which proves them to possess the extraordinary spirit, exhibited in the Gospel. I think, therefore, it may be reasonably concluded, that the religion, taught in the Scriptures, although beautiful and desirable to the eye of the mind, exists in the Scriptures only; and has no real, or practical, being in the hearts of men. As a speculative object, it is commendable; as a practical one, it is, I think, chiefly imaginary." Such may be, such, I doubt not, often have been, the sentiments of persons, living under the Gospel, concerning religion: persons, who have read the accounts concerning it given in the Scriptures, and at the same time have surveyed the conduct of its professors only at a distance, and seen it only in the gross. Nor can it be denied, that these sentiments, although false and groundless, are yet natural, frequent, and, in a sense, common.

But in real life the subject plainly wears a different aspect. There are many persons, and many cases, by whom, and in which, the spirit of the Gospel is manifested, so unambiguously, as to allow of no doubt concerning its reality, nature, and efficacy, in the mind of an honest beholder. The evidence is of such a nature, that it cannot be evaded, unless by a prejudice too gross, a viola