Such is Christian self-denial: compare it in this extensive view with what either enthusiasm or superstition have under that name, enjoined, and the contrast is striking indeed! How frivolous and despicable is it to make selfdenial (as weak enthusiasts do) consist in the shape or colour of our clothes, in demure looks and precise behaviour, or abstaining only from fashionable diversions! These things hypocrites may do, and shine as patterns of such mortification, whilst self, in its worst tempers, is fully indulged. The self-denial which stern superstition enjoins, is worse: it imprisons for life men and women, endued with active powers, and formed for society; it makes them move like clock-work in a round of religious rites; it clothes them with sackcloth, and orders them to practise many useless severities upon the body; it calls them to desert the station in which Providence had fixed their lot, and buries even the excellencies they have in a cloister and a cell.

Examined by the rule of Scripture, how mistaken, how pitiable, how unprofitable is the zeal of such devotees !On the contrary, what a correct understanding, what fortitude of mind, what personal and public benefits are conspicuous in Christian self-denial! It teaches us to use the abundance of meats and drinks given us by divine bounty, without any abuse of them; thus confronting by our example, and severely condemning, all excess. It is the source and guardian of domestic peace and happiness. It enables us to carry on trade without covetousness, though every incitement to that sordid passion surround us. In the reciprocal exercise of tender affection between dearest relations and friends, it secures the supreme love of the heart for God. It emboldens us to avow his cause, and adhere to it, in contempt of our worldly interest, our honour, and our character. It teaches us to sacrifice our prying curiosity, and our desire of comprehending fully the truths of God before we believe them, to the veneration we owe his oracles. And after an intrepid venture of all for his sake, it teaches us, instead of eyeing with self-complacency our moral excellence, to cry, "Enter not into judgment with thy servant, O Lord!"

This extensive, most noble self-denial, is sufficient.

Away then with the unnatural life of the convent; away with the inventions of will-worship, silence, and total solitude, hair shirts, iron girdles, and the coarsest food; away with whimsical singularities in dress, and the fashion of the exterior man, which enthusiasts so violently press. It is far severer self-denial to mortify every evil and corrupt desire natural to the heart. It is more courageous to fight till we die, than flee from the battle. It is more profitable to mankind to shine a light before their eyes, than to be immured with a select company, as if piety could not live in the commerce of the world. And it is infinitely more for the glory of Christ, that the new heart and new spirit which he hath given should be known and seen of all men, than be buried in perpetual concealment. Most useful, honourable, and excellent, are they who deny all the cravings of corrupt self, in the midst of forbidden objects. They, and they alone, prove the efficacy of the Saviour's prayer in their behalf: " 'Father, take them not out of the world, but keep them from the evil.'

CHAPTER XXXIV.

ON PRAYER-ITS OBJECT, NATURE, AND SUBJECT.

WHENEVER the practice and tempers essential to believers in Christ Jesus are explained, many, instead of attempting to come up to them, object,-If these be absolutely requisite, who then shall be saved? But there is really no place for this desponding objection in the Christian scheme; because, though the natural weakness and corruption of man is much greater than such objectors believe, still all the obedience required as the fruit of faith, grows from a root which is able to produce it: for such light, power, and consolation are promised by God to all who properly seek them, as are very adequate to maintain all Christian tempers in the measure indispensably required.

The means, which must be used diligently in order to * See Prayer the 12th.

obtain the continuance of these supernatural supplies, are by way of distinction called Devotional Duties: and they are so essential to religion, that it cannot subsist without them. Their importance is indeed generally allowed, yet through sad abuse these exercises are frequently turned into a mere religious formality, by which God is dishonoured, nominal Christians lulled into a false peace, and the profane hardened in their contempt of devotion.

To guard against this error, so pernicious to the Christian church, I shall treat at large on the nature of devotional duties, and the proper method of discharging them; principally confining myself to treat of secret prayer, and reading the word of God; leaving it to the reader to apply what is said of them to the public ordinances and means of grace.

1. With respect to prayer, the object of it is God only. The end of prayer is, to obtain deliverance or preservation from evil, or the possession and continuance of good. Our application therefore must be made to him, who is the almighty Source of every good and perfect gift; who orders all things according to the counsel of his own will; who, in spite of all opposition, can completely bless us; and without whose favour every being in the whole creation, though leagued in our defence, could afford us no protection. He also to whom prayer is addressed must be omniscient and omnipresent. Otherwise, how is it possible that amidst so many constant supplicants none should be overlooked; amidst so many millions of petitions offered up in the same instant throughout the world, none be lost; amidst such a numberless variety of complicated cases, the things best for each individual, and those only, should be conferred. The most transcendent mercy and love also ought to be inherent in him to whom we offer our prayers, in order to forgive our sins, to overcome our fears, and to encourage our petitions, conscious as we must be of our own vileness, when we are most fit to pray.

It thus appears from the nature of things, that God alone can, on account of his essential perfections, be the object of true prayer. We find him therefore constantly represented in Scripture under this most glorious charac

ter; "Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed. O thou that hearest prayer, unto thee shall all flesh come," Psalm lxv. 1, 2. "I am the Lord thy God, thou shalt have none other gods but me: thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, nor in the earth beneath, nor in the water under the earth: thou shalt not bow down to them, nor worship them; for I, the Lord thy God, am a jealous God," Exod. xx. 4, 5.

A truth this so plain, so important, and so often repeated in Scripture, that it calls for our astonishment as well as our lamentation to see the monstrous corruption of worship introduced by popish innovations. The papists, instead of making God the only object of their trust, have besides him, innumerable angels and saints in heaven, in whom, they tell us, we are to repose confidence; to whom we are to address our prayers, not only for temporal blessings, but for the pardon of our sins, for our increase of grace, and even for the gift of eternal life. They tell us, that there are in heaven particular advocates for all exigencies and occasions, protectors against all sorts of dangers, and diseases, patrons for all graces and virtues. They tell us, that we are to apply to these patrons, without troubling God, and the Redeemer who is God over all blessed for ever, by presuming upon every occasion to make our immediate address to him.

In full confutation of this horrid superstition, it is enough to know what perfections are requisite in him who is the proper object of our prayer. For, if almighty power, omniscience, omnipresence, and the most transcendent mercy, be essential to such an object, then what can be more absurd or more impious than to call on those for help, who by nature are no gods; who are so limited in the excellencies imparted to them, as to be necessarily incapable of knowing what we want, or of bestowing what we ask?

To follow exactly the Scripture plan, as we ought to do, the tenor of our prayer should be generally ad

* I

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say generally, for there are numerous instances of prayer addressed to Jesus Christ. The disciples prayed to him, "Lord, increase our faith,”—the dying malefactor, to save his soul. Stephen, with his

dressed to the Father, in dependence upon the merit and intercession of the Son, and the influence and grace of the Holy Spirit.

By this manner of address the distinct part which each person of the blessed and undivided Trinity bears in the salvation of sinners is justly acknowledged; and the inviolable holiness of God, and our guilt, even after all we have done or received, are most forcibly represented. These are points of such moment, that all Scripture labours to impress them on our minds.

2. Now as God is the only object of prayer, so its nature consists in offering up to him the wants of the heart. Without this, the best chosen petitions, punctually repeated morning and evening out of a book, or the most fluent addresses in language of our own conception, are no more than the mimickry of prayer: a sort of devotion, which pride and self-sufficiency can practise; on which formality and superstition can erect their absurd pretences to religion, whilst the spirit and the truth of prayer are unexperienced and neglected. For as the needy only can stoop to ask the relief of an alms, so then only can we begin to pray when we feel ourselves necessitous creatures; when we long to receive from God what we beg of him, knowing that without the gift of it we must be miserable.

This sensibility of our real want, both scriptural representations and scriptural examples prove essential to true prayer. The scriptural representations instruct us thus: ،، If thou shalt seek the Lord, thou shalt find him; if thou seekest him with all thy heart, and with all thy soul." Deut. iv. 9. ،، Trust in God at all times; ye people, pour out your hearts before him," Psalm lxii. 8. Lord is nigh unto all them that call upon him, to all that call upon him in truth," Psalm cxlv. 18. When the inspired Solomon exhorts us to pray for spiritual wisdom, he takes care to mark, with the utmost energy of expres

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dying breath, commended himself into his hands. Paul besought him thrice to take away the thorn in his flesh, and styles him Lord over all, rich in mercy to all that call upon him; for, whosoever calleth on the name of the Lord shall be saved. These are precedents (never to be set aside) proving that each member of the Christian church may and will say as Thomas did unto Jesus, "My Lord, and my God."