ever we think: and, with this lively impression, that the Almighty is present, when we pray to him in private, we cannot soon forget, that he is also present, when we sin in private. How powerfully must this reflection conduce to keep us perpetually upon our guard against the first inroads of vice!

When we offer up our petitions for others, and particularly, for those, whom we are most bound to love and esteem; how can we suffer our own zeal for their welfare to cool? While we entreat the Almighty to alleviate their sufferings, to guard them from evil, or to prosper the work of their hands; must we not ourselves resolve, so far as we are able, to relieve their distress, or to promote their prosperity? When we implore Him to keep them in the right way, can we endure even the supposition, that we ourselves may ever seduce them into the path of error? Lastly—when we pray for the general good of mankind, must we not determine to contribute whatever we are able, by our own conduct, towards the general good?

Enough, I trust, has now been advanced, or rather, brought to your recollection, to furnish you

with a prompt answer to all that evil advisers, or your own casual evil thoughts, may ever suggest, against the value and necessity of prayer. Bat, to a fellow-Christian (if, indeed, any one can be truly a believer in Christ, and, at the same time, an avowed scorner of this duty) you have a still more conclusive answer in readiness. The Divine Founder of our religion has indeed assured us, (as we have already been reminded) that "our heavenly Father knoweth whereof we have need;" yet, by the same infallible instructor are we also taught, and even commanded, to pray for whatever we truly stand in need of. "Ask," says he, "and ye shall have: seek, and ye shall find: knock, and it shall be opened unto you : "a and, by more than one parable,* he has recommended frequency, earnestness, nay, even importunity, in petition.

Nor will this doctrine appear surprizing, when it is considered, what is the nature of the objects, for which he has authorized us to pray thus ar

1 • • . • . ..•••».;■..

"Matth. vii. 7.

* As of the man borrowing three loaves of his friend, and of the unjust judge. Luke xi. and xviii.

-dently. Little encouragement has our Blessed Lord given to his disciples, to make their worldly hopes and prospects the business of their prayers. The only clause in His prayer, by which they are noticed, pointedly confines our petitions for them to the supply of immediate necessity—" Give us, this day, our daily bread." The chief and perpetual object of prayer, according to him, is the welfare of the soul; the regulation of the thoughts; the power of resisting spiritual evil; the abhorrence of past sins; and the renewal of a right spirit within us. For these blessings, how can we too frequently, or too fervently ask?

Nor did our Blessed Saviour leave us to derive his opinions on this subject from his precepts alone. The unsinning Redeemer himself, who, in his Divine character, could not have any sense of either spiritual or temporal want, yet, being " made in the likeness of men,"—as, in all other points, he left us a perfect "example, that we should follow his steps," so, especially, in the act of prayer—has not only informed us in what spirit, and on what model, it behoves us to pray, but even furnished us with a guide, as to the external

u

manner and posture becoming this office, by addressing bis Heavenly Father on his bended knees.

Now this, I presume, is an authority, against which all other authorities (if any such could be found) and all abstract reasonings (if any could be advanced) must appear as dust upon the balance. We have seen, however, that the result of all legitimate reasoning is the complete establishment of the duty of prayer. And it may also be truly added, that, wherever the belief of a Deity prevails, all natural feeling is also in favour of it: for, surely, it must be natural to man, looking up to his Maker as a God of infinite mercy and goodness, not only to delight in imploring his favour, but to regard the permission to address him in prayer as the highest privilege of a created being.

What sincere Christian, then, will not joyfully avail himself of this exalted privilege, and devoutly join in the pious petition of the Royal Psalmist? —" Let my prayer be set forth before thee, as incense; and the lifting up of my hands, as the evening sacrifice."" ....

■ Psalm cxli. 2.

SERMON XVI.

THE ELEMENTS OF RELIGIOUS CAUTION.
1 Petee V. 8.

t

Be sober; be vigilant.

In these few words, the Apostle has comprehended what may justly be termed the sum and substance of Christian prudence; pointing out the two chief sources of practical wisdom, and placing the most effectual guard over human infirmity. That this advice is most needful to so incautious, so impetuous a being, as man, especially, in the early stages of his progress through life, will readily be allowed. A man may be far advanced in religious knowledge, and may even honestly intend id regulate his practice accordingly; but, unless he is capable of combining vigilance in watching the course of his inclinations, with soberness in restraining them, his. religion is vain.