4. The relations by which God has revealed himself to us, show this duty. He is a Father, and gives us the "Spirit of adoption, to cry, Abba, Father." Children should go to their father to ask of him a supply of their wants, and to tell him all that they feel and enjoy. Jesus Christ is the way to God; a Mediator to interpose in our behalf, and a High Priest and Intercessor to offer up our supplications: the Holy Spirit also assists our prayers, making intercession for us. These relations are specially revealed for our use, and are highly important with reference to prayer. A peculiar title, therefore, given to God is, “O thou that hearest prayer.”

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5. There are severe threatenings against those who neglect this duty. The Psalmist says, “ Pour out thy wrath upon the kingdoms that have not called upon thy name." Daniel, ix. 13, 14. ascribes the evil that came on the Jews to their neglect of prayer. Those were to be cut off, "who turned back from the Lord, and those who have not sought the Lord." It is the character given of the wicked, "who are far from God," that they "call not upon the Lord;" and of the hypocrite, that "he will not always call upon God." He may, perhaps, in a time of trouble, seek God's help; but he neglects it as his daily duty.

6. The duty of prayer may be farther proved from the practice of holy persons. I need not do more than enumerate those of old. Abraham, Gen. xviii. 22-32; xxi. 33. Isaac, Gen. xxiv. 63. Jacob, Gen. xxxii. 24. 28. Hosea, xii. 3, 4. Moses, Ex. xxxiv. 28. Jabez, 1 Chron. iv. 10.

David, Ps. lv. 16, 17. Elijah, James, v. 17. Daniel, vi. 10. Paul, Acts, ix. 11; Rom. i. 9; Eph. i. 15, 16; Phil. i. 3, 4; 2 Tim. i. 3. Peter, Acts, x. 9. with many others: or those holy women; Rebecca, Gen. xxv. 22. Hannah, 1 Sam. i. 13, 14. Anna, Luke, ii. 38. and others, to show that they lived in prayer. And why is their devotion recorded? not for their glory, but as examples for us. The man of much prayer resembles those Patriarchs of old, who "walked with God," and has something of their privileges, to whom God manifested himself in the flesh, and with whom he conversed on earth. Not to dwell on these, let us look to our Lord himself, whose example is especially set before us to be followed. Few parts of his character are more plainly exhibited, than his constant regard of this duty. The reader is referred to the following passages: Mat. xiv. 23. Mark, i. vi. 46. Luke, v. 16. 26; vi. 12; xxii. 39-45. Heb. v. 7; vii. 25.

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7. Prayer is also an indispensable mean to be used in order to obtain spiritual blessings. The good things of this life are given indeed indiscriminately to good or bad men: God thus showing how little value we ought to set on those things which the wicked often abundantly possess. But grace and pardon, mercy and salvation, are promised expressly to those who pray. Job says, "If thou shalt pray unto God, he shall be favorable unto thee." David affirms, “Thou, Lord, art good, and ready to forgive, and plenteous in mercy unto all that call upon thee." No excellences can compensate

for the want of prayer. In fact, it lies at the root of the real benefit of all the other gifts of God to

man.

But religion is in a low state in the heart of that man on whom prayer must be urged as a duty. It ought ever to be considered as the greatest of all mercies, that we are permitted to pray to God, and assured that "every one that asketh receiveth." We shall, therefore, in the following section, consider prayer rather as a privilege than as a duty.

SECTION III.

THE PRIVILEGE OF PRAYER.

"THE true happiness of every Christian,' says Bishop Wilkins, 'properly consists in his spiritual communion with God." Prayer is, then, a necessary part of the Christian's happiness, for it brings him into the presence of God, and is the most direct act of communion with him.

Every one that prays aright, can adopt David's expression, "It is good for me to draw near to God." It is pleasant, it is honorable, it is advantageous. If I have riches, they may or may not be good for me. If I have human knowledge, power, eloquence, talent, and earthly glory, or any of the good things of this life, they may or may not be good for me: but if I have the grace of prayer, the heart to draw near to God, it is unmixed, unqualified good.

Consider some of the advantages of prayer.

1. Prayer is the mean which God has appointed to obtain every good, and to escape every evil.-It has pleased him to appoint this mean for various, wise, and holy purposes; and especially that we may acknowledge and glorify his attributes; that we may see our dependence on him, and prove our obedience to him. There is no evil that you may now suffer, or that you may expect to suffer, which prayer is not the appointed mean to alleviate or avert. Our Lord declares, Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you." "Call upon me, and I will answer thee, and will show thee great and mighty things which thou knowest not."

2. We are certain of obtaining what we ask in faith, according to God's will.—The numerous promises made to faithful prayer fully confirm this remark. He is able to do exceeding abundantly above all that we can ask or think." You may labor for riches, and lay by money year after year, and after every care your money may be lost, and you die poor; or it may bring you trouble and sorrow, rather than any advantage. You may pursue the pleasures or favor of the world, and live miserable and die despised. But if you seek the blessings of God in fervent prayer, you cannot be disappointed. This has been the testimony of every servant of God from the beginning. How differently men reason about earthly and spiritual things! If a great, and faithful, and gracious monarch were to promise riches, pleasures, or honors, to those who

come to him, his court would soon be crowded; men would anxiously ask, "what has he promised? how may I go to him?" But God himself has earnestly invited us to come to him, has promised to supply all our wants, and to give us durable riches and righteousness. It is the solemn declaration of Jesus Christ to his disciples, "Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you; ask, and ye shall receive, that your joy may be full." You may not indeed, obtain the first time you ask; the promise gives no assurance that you shall. St. Paul had. "a thorn in the flesh," and besought the Lord thrice, or frequently before he was heard. You may not obtain the very thing which you ask; but asking aright, you will obtain that which will fully satisfy the spiritual mind. St. Paul's thorn in the flesh was not removed, but he was enabled to take pleasure in his infirmities. No prayers offered up aright will ever be made in vain.

3. The privilege of prayer was purchased for us at the costly price of the blood of Jesus Christ; and therefore we may easily imagine what an inestimable advantage it must be, and how excellent is that liberty of access to God which was thus obtained. Souls now in eternal ruin are not privileged to pray. They have irrecoverably lost this good. The fallen angels have no way of access to God. Jesus "took not on him the nature of angels." Shall we then slight or despise the distinguishing privilege of our present life?

4. Prayer is a satisfactory evidence of our having obtained the saving grace of God. "Because ye are