be wise to bless us. It is true that God sometimes gives us more than we ask. He gives many things which we have neither asked nor expected. 'He giveth to all liberally and upbraideth not,' James i. 5. He gave his Son to a world in rebellion against him. III. The prayer which our Lord taught his disciples, and which is commonly called 'The Lord's Prayer,' is well fitted for our direction. (See Matt. vi. 9-13.) We should especially pray for spiritual blessings, for the santification of our own souls, and the conversion and santification of the souls of others. 'Create in me a clean heart, O God; and renew a right spirit within me,' Psa. li. 10. 'My heart's desire and prayer to God for Israel is, that they might be saved,' Rom. x. 1. Also, guidance in difficulty, comfort in affliction, and deliverance from temptation. For thy name's sake lead me, and guide me,' Ps. xxxi. 3. 'Mine eyes fail for thy word, saying, 'When wilt thou comfort me?' Ps. cxix. 82. Hold up my goings in thy paths, that my footsteps slip not,' Ps. xvii. 5. A general prayer, which may be considered as including all these spiritual blessings, is, prayer for the Holy Spirit. In regard to temporal blessings, we may pray for all that is necessary for the support and comfort of our bodies, as well as their preservation from danger. "Two things have I required of thee; deny me them not before I die: remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:

The truth is employed to influence men; and prayer to move God. When I speak of moving God, I do not mean that God's mind is changed by prayer, or that his disposition of character is changed. But Prayer produces such a change in us, as renders it consistent for God to do as it would not be consistent for him to do otherwise. When a sinner repents, that state of feeling makes it proper for God to forgive him. God has always been ready to forgive him on that condition, so that when the sinner changes his feelings, and repents, it requires no change of feeling in God to pardon him. It is the sinner's repentance that renders his forgiveness proper, and is the occasion of God's acting as he does. So when Christians offer effectual prayer, their state of feeling renders it proper for God to answer them. He was never unwilling to bestow the blessing on the condition that they felt right, and offered the right kind of prayer.-(Finney.)

THE POWER OF PRAYER.

There is an eye that never sleeps Beneath the wing of night; There is an ear that never shuts When sink the beams of light,

There is an arm that never tires
When human strength gives way;
There is a love that never fails,
When earthly loves decay.

That eye is fixed on seraph throngs,
That ear is fill'd with angel's songs;
That arm upholds the world on high;
That love's enthroned beyond the sky.
But there's a power which man can
wield

When mortal aid is vain ;
That eye, that arm, that love to reach
That listening ear to gain.

That power is Prayer, which soars on high,
And feeds on bliss beyond the sky!'

lest I be full and deny thee, and say, 'Who is the Lord ?' or lest I be poor, and steal, and take the name of my God in vain,' Prov. xxx. 7-9. We should pray to God for every thing that we need. 'Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God,' Phil iv. 6. We are to pray for all men. For this (prayer for all men) is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth,' 1 Tim. ii. 3, 4.

IV. God hears and answers those prayers, which are presented agreeably to his instructions. Acceptable prayer is sincere, earnest, persevering, humble, from pure motives, for real blessings, with expectation of being heard, and in the name of Jesus. 1. Prayer must be sincere, because The Lord looketh on the heart,' 1 Sam. xvi. vii; and we are required to draw near' (to God) with a true heart,' Heb. x. 22. (2.) Prayer must be earnest. "The effectual fervent prayer of a righteous man availeth much,' James v. 16. (3,) It must be persevering. Continue instant in prayer,' Rom. xii. 12. Compare Luke xviii. 1-8. It is written in 1 Thes. v. 17. Pray without ceasing; that is, to acknowledge God in every thing that concerns us; and to cherish a prayerful spirit. (See Ps. xxxvii. 5, lv. 22, Prov. xvi. 3.) We have great encouragement to continue in prayer; for instance, the blessings we have received, in answer to prayer; and the many promises God has given to those who pray. Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it,' John xiv. 13, 14. 'All things, whatsoever ye shall ask in prayer, believing, ye shall receive,' Matt. xxi. 22. (4.) Christ taught the necessity of humility in prayer, by the parable of the Publican and the Pharisee, Luke xviii. 9-14. "God resisteth the proud, but giveth grace unto the humble,' James iv. 6. (5.) We are taught the necessity of pure motives in prayer. Ps. lxvi. 18: If I regard iniquity in my heart, the Lord will not hear me.' Isa. lix. 1, 2: 'Behold, the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear; but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.' James iv. 3; 'Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.' (6.) Prayer must be for real blessings, because to ask what is not a real blessing would be improper; and God, being our friend, will not answer us when we ask anything that would injure ourselves or others; for instances of such refusal, See Matt. xx. 20-23; Luke ix. 51-56. (7.) We are enjoined to expect to be heard. Mark xi. 24: What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them.' And, James i. 6: 'Let him ask in faith, nothing wavering.' We may expect the particular thing that we ask, only when it is some

thing expressly promised by God; but even promised blessings may not be granted immediately. Answers to prayer are sometimes delayed, because we may not be prepared for the blessing, or it may not be the proper time to bestow it.* The following rule applies to all cases of delay in the bestowal of promised blessings: 'Rest in the Lord, and wait patiently for him,' Ps. xxxvii. 7. (8.) Above all we must pray in the name of Jesus, because we are sinners, and need an intercessor with the Father. To pray in the name of Jesus, is to acknowledge our own sinfulness, and consequent unworthiness of God's favour, to place confidence in him, as our Saviour and Advocate, and to plead his merits as the only ground of acceptance.

V. It is right, advantageous, and necessary, to have stated times for prayer; we have an account in the Bible of several persons, who are said to have had such times for prayer; amongst others, David, who says, 'Evening, and morning, and at noon, will I pray and cry aloud,' Ps. lv. 17; and Daniel, who prayed three times a-day,' Dan. vi. 10. We are not confined to particular places for prayer; the only restriction applies to private prayer: 'When thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly,' Matt vi. 6.

VI. The help of the Holy Spirit has been promised to those who pray. We know not what we should pray for as we ought; but the Spirit itself maketh intercession for us,' Rom. viii. 26. The intercession of the Holy Spirit differs from that of Christ. Our Lord intercedes in heaven at the throne of glory for us; the Holy Spirit intercedes in our hearts at the throne of grace. The Holy Spirit intercedes in our hearts for us; as an enlightening Spirit, teaches us what to pray for; as a sanctifying Spirit, excites and maintains the spirit of prayer; and as a comforting Spirit, removes our fears, and enables us to overcome all discouragements.

VII. The word 'Amen,' is used to express our desire for the blessings we have asked, or our concurrence in the prayers of others.

SECTION XVI.

MEANS OF SPIRITUAL IMPROVEMENT.

I. Some of the means of Spiritual improvement, are, reading of the Holy Scriptures and other good books, religious conversation, listening to the preaching of the word, and observance of the ordi

In many cases a process is necessary, in order to the proper bestowal of the blessing; and that process may be begun, while we are erroneously thinking that our prayer is not to be answered.

nances, of the Lord's supper, and baptism. By these means we are taught those things which are fitted to excite in our hearts, love to God; and lead us to obey Him. (I.) It is the duty of every one to read the Bible. Search the Scriptures,' John v. 32. We should follow the example of the Bereans: These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so,' Acts xvii. 11. The result of this diligent search, was, 'many of them believed,' Acts xvii. 12. We ought to read the Scriptures in a submissive spirit, because they are the word of God.. We ought to read them in a prayerful spirit, because, without the assistance of the Holy Spirit, we are apt to mistake their meaning, or forget their lessons. The Scriptures are able to make us wise unto salvation,' 2 Tim. iii. 15. (2.) There is an advantage, in reading other good books, to lead us to a more correct understanding of the Scriptures; and excite us to their perusal; but we should receive the teaching of these books, only so far as that teaching agrees with the Bible. To the law and to the testimony: if they speak not according to this word, it is because there is no light in them,' Isaiah viii. 20. (3.) Regarding conversation. 'Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers,' Eph. iv. 29. 'Let your speech be always with grace,' Col. iv. 6. (4.) We ought to listen to the preaching of the Word, without prejudice, lest we reject what is good. We should listen with caution, lest we be carried away by false doctrine. Prove all things, hold fast that which is good,' 1 Thes. v. 21. (5.) The ordinance of the Lord's Supper teaches, by the breaking of the bread, and the pouring out of the wine, that the body of Christ has been given as a sacrifice for the salvation of men, 1 Cor. xi. 23-29.* (6.) Baptism,+ by the application of pure water to the person, teaches the necessity for, and the provision of, the Spirit, to purify the souls of men. Ezekiel xxxvi. 25; Eph. v. 26; Tit. iii. 5.

SECTION XVII.

THE SABBATH, OR LORD'S DAY.

I. The Sabbath was first instituted, immediately after the crea

* For an extended treatment of the doctrine of the Lord's Supper, see a Catechism for the Instruction of Communicants,' by Dr. Andrew Thompson: and the 'Catechumen,' by the Rev. P. Davidson.

+ Mr. Philip Henry instructed his children to repeat every Sabbath evening, the following baptismal covenant:

I take God the Father to be my chief good, and highest end.

I take God the Son to be my Prince and Saviour.

I take God the Holy Ghost to be my Sanctifier, Guide, and Comforter.

I take the word of God to be my rule in all my actions. And I devote and dedicate unto the Lord my whole self, all I am, all I have, and all I can do.' When they finished repeating it, Mr Henry solemnly added his Amen.

tion.

On the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made,' Gen. ii. 2, 3.

II. We are commanded to observe the Sabbath: The fourth commandment, is, 'Remember the Sabbath-day to keep it holy,' Exod. xx. 8-11.

III. The law of the Sabbath was not repealed when the Jewish dispensation was ended. The command to observe the Sabbath did not belong to the civil or ceremonial, but to the moral law, which is universaly and perpetually binding.* Jesus did not repeal this law when he defended his disciples for plucking the ears of corn, and when he worked miracles on the Sabbath, he only rebuked the Pharisees for mixing up the traditions of the elders with the commandments of God.

IV. The punishment among the Jews for a violation of the Sabbath, was, death. "Whosoever doeth any work on the Sabbath day, he shall surely be put to death,' Exodus xxxi. 15. The same penalty should not be enforced among Christians, as it was inflicted under the Jewish civil law, and therefore ceased when that law was abolished.

V. The Sabbath was originally instituted, to commemorate the work of creation, and to give a day of rest to men. It was changed from the seventh to the first day of the week, to commemorate the resurrection of Jesus. This change was merely circumstantial, and does not interfere with the spirit of the command, nor involve a repeal of the old law of the Sabbath.

VI. The names given in Scripture to this day, are, the Sabbath or Day of Rest, the First Day of the Week, and the Lord's day. The name Sunday, is often given to this day, which some object to, because it is of heathen origin. The Lord's Day, is the most appropriate name for this day, because it commemorates the ressurrection of our Lord; and is to be devoted to his service.

VII. We ought to observe the Sabbath or Lord's Day, by sanctifying it, that is, setting it apart for holy purposes. 1. The appointment of one day in seven for sacred purposes, is a great advantage to man: such a day being of use to him before he fell, it must be much more so now that he has fallen. 2. It is true that every day ought to be kept sacred to our Lord; but that does not do away with the necessity for special seasons for the cultivation of holy affections, and in order to refresh the body by rest. 3. The conse

*The distinction between the civil and ceremonial laws of the Israelites, and the ten commandments, was, that the former was written in a Book by Moses; but the latter were first spoken by the voice of God, and then twice written by his finger on tables of stone, amid the awful splendours of Mount Sinai.