hard, on closer consideration was found to have a wise end. Now the duty of observing stated times of private prayer is one of those concerning which we are apt to entertain the unbelieving thoughts I have been describing. It seems to us to be a form, or at least a light matter, to observe or omit; whereas in truth, such creatures are we, there is the most close and remarkable connexion between small observances and the permanence of our chief habits and practices. It is easy to see why it is irksome; because it presses upon us and is inconvenient. It is a duty which claims our attention continually, and its irksomeness leads our hearts to rebel; and then we proceed to search for reasons to justify our own dislike of it. Nothing is more difficult than to be disciplined and regular in our religion. It is very easy to be religious by fits and starts, and to keep up our feelings by artificial stimulants; butiregularity seems to trammel us, and we become impatient. This is especially the case with those to whom the world is as yet new, and who can do as they please. Religion is the chief subject which meets them, which enjoins regularity; and they bear it only so far as they can make it look like things of this world, curious or changeable or exciting. Satan knows his advantage here. He perceives well enough that stated private prayer is the very emblem and safeguard of true devotion to God, as impressing on us and keeping up in us a rule of conduct. He who gives up regularity in prayer has lost a principal means of reminding himself that spiritual life is obedience to a Lawgiver, not a mere feeling or a taste. Hence it is that so many persons, especially in the polished ranks of society, who are out of the way of temptation to gross vice, away into a mere luxurious self-indulgent devotion, which they take for religion; they reject every thing which implies self-denial, and regular prayer especially. Hence it is that others run into all kinds of enthusiastic fancies; because, by giving up set private prayer in written forms, they have lost the chief rule of their hearts. Accordingly, you will hear them exclaim against regular prayer, (which is the very medicine suited to their disease,) as a formal service, and maintain that times and places and fixed words are beneath the attention of a spiritual Christian. And others, who are exposed to the seductions of sin, altogether fall away from same omission. Be sure, my brethren, whoever, of you is persuaded to disuse his morning and evening prayers, is giving up the armour which is to secure him against the wiles of the Devil. If you have left off the observance of them, you may fall any day;-and yo will fall without notice. For a time you will go on, seeming to yourselves to be the same as before; but the Israelites might as w.l. hope to lay in a stock of manna as you of grace. You pray God for your daily bread, v ur bread day by day; and if you have not prayed for it this morning, it will profit you little that you prayed for it yesterday. You did then pray and you obtained,-but not a supply for two days. When you have given over the practice of stated prayer, you gradually become weaker without knowing it. Samson did not know he had lost his strength till the Philistines came upon him; you will th k yourselves the men you used to be, till suddenly your adversary will come furiously upon you, and you will as suddenly fall. You will be able to make little or no resistance. This is the path which leads to death. Men first leave off private prayer; then they neglect the due observance of the Lord's day (which is a stated service of the same kind ;) then they gradually let slip from their minds the very idea of obedience to a fixed eternal law; then they actually allow themselves in things which their conscience condemns; then they lose the direction of their conscience, which being ill used, at length refuses to direct them. And thus, being left by their true inward guide, they are obliged to take another guide, their reason, which by itself knows little or nothing about religion; then this their blind reason forms a system of right or wrong for them, as well as it can, flattering to their own desires, and presumptuous where it is not actually corrupt. No wonder such a scheme contradicts Scripture, which it is soon found to do; not that they are certain to perceive this themselves; they often do not know it, and think themselves still believers in the Gospel, while they maintain doctrines which the Gospel condemns. But sometimes they perceive that their system is contrary to Scripture ; and then, instead of giving it up, they give up Scripture, and profess themselves unbelievers. Such is the course of disobedience, beginning in (apparently) slight omissions, and ending in open unbelief; and all men who walk in the broad way which leads to destruction are but in different stages of it, one more advanced than another, but all in one way. And I have spoken of it here, in order to remind you how intimately it is connected with the neglect of set private prayer; whereas, he who is strict in the observance of morning and evening devotion, praying with his heart as well as his lips, can hardly go astray, for every morning and evening brings him a monitor to draw him back and >restore him. Beware then of the subtilty of your Enemy, who would fain rob you of your defence. Do not yield to his bad reasonings. Be on your guard especially, when you get into novel situations or circumstances, which interest and delight you; lest they throw you out of your regularity in prayer. Any thing new or unexpected is dangerous to you. Going much into mixed society, and seeing many strange persons, taking share in any pleasant amusements, reading interesting books, entering into any new line of life, forming some new acquaintance, the prospect of any worldly advantage, travelling, all these things and such like, innocent as they are in themselves, and capable of a religious use, become means of temptation if we are not on our guard. See that you are not unsettled by them, this is the danger; fear becoming unsettled. Consider that stability of mind is the chief of virtues, for it is Faith. "Thou wilt keep him in perfect peace, whose mind is stayed on Thee, because he trusteth in Thee;"* this is the promise. But "the wicked are like the troubled sea when it cannot rest, whose waters cast up mire and dirt; there is no peace, saith my God, to the wicked." Nor to the wicked only, in our common sense of the word, "wicked," but to none is there rest, who in any way leave their God, and rove after the goods of this world. Do not indulge visions of earthly good, fix your hearts on higher things, let your morning and evening thoughts be the points of rest for your mind's eye, and let those thoughts be upon the narrow way, and the blessedness of heaven, and the glory and power of Christ your Saviour. Thus will you be kept from unseemly risings and fallings, and steadied in an equable way. Men in general will know nothing of this; they witness not your private prayers, and they will confuse you with the multitude they fall in with. But your friends and acquaintance will gain a light and a comfort from your example; they will see your good works, and be led to trace them to their true secret source, the influences of the Holy Ghost sought and obtained by prayer. Thus they will glorify your heavenly Father, and in imitation of you will seek Him; and He who seeth in secret, shall at length reward you openly. SERMON XX. FORMS OF PRIVATE PRAYER. LUKE xi. 1. "Lord, teach us to pray, as John also taught his disciples." THESE words express the natural feelings of the awakened mind, perceiving its great need of God's help, yet not understanding well what its particular wants are, or how they are to be relieved. The disciples of John the Baptist, and the disciples of Christ, waited on their respective Masters for instruction how to pray. It was in vain that the duty of repentance was preached to the one, and of faith to the other; in vain that God's mercies and His judgments were set before them, and their own duties; they seem to have all that was necessary for making prayers for themselves, yet they could not; their hearts were full, but they remained dumb; they could offer no petition except to be taught to pray; they knew the Truth, but they could not use it. So different a thing is it to be instructed in religion, and to have so mastered it in practice, that it is altogether our own. All of us Their need has been the need of Christians ever since. in childhood, and most men ever after, require direction how to pray; and hence the use of Forms of prayer, which have always obtained in the Church. John taught his disciples; Christ gave the Apostles the prayer which is distinguished by the name of the Lord's Prayer; and after He had ascended on high, the Holy Spirit has given us excellent services of devotion by the mouth of those blessed saints, whom from time to time He has raised up to be overseers in the Church. In the words of St. Paul, "We know not what we should pray for as we ought;"* but the Spirit helpeth our infirmities ;" and that, not only by guiding our thoughts, but by directing our words. This, I say, is the origin of Forms of prayer, of which I mean to speak to-day; viz. these two undeniable truths, first, that all men have the same spiritual wants, and, secondly, that they cannot of themselves express them. Now it has so happened that in these latter times self-wise reasoners *Rom. viii. 25. of prayer, and have s at random, using ry pray. It may be at hand for our use of they were handed down reason for using them, wards) that "neither other custom," and for this is an abunuld hope by reasons which most likely in extravagance who to find our reasons nding so that we epistle just referred there is no help for the practice is, in t; for when we stances being day ignorantly. taking share in any pleasant amusements, reading of Forms of will tell us, that ghts are to go bject of their is to be any cerrobins. To |