niac night? This even the heathen ought to have seen. But if we add the fact, clearly revealed in the gospel, of our inability to attain the necessary change of heart, even by the most faithful use of the means of grace, if God were to withhold the influences of his Holy Spirit, it becomes an incontrovertible truth, that whilst with Paul and Apollos, we faithfully plant and water, our eyes must daily be directed to the throne of that God "who giveth the increase," for spiritual no less than for temporal blessings.

c) We should pray for our rulers: a duty, alas! too much forgotten even by Christians, the faithful and general discharge of which might have saved our country from some national sins, and from the judgments which a righteous heaven will sooner or later inflict on us.

d) For our religious instructors.2 This is indeed an important duty fraught with very extensive benefit to ministers and churches.

er.4

e) For our fellow-men at large, both friends and foes.3 f) And especially for the kingdom of our blessed Redeem

1 1 Tim. 2: 2.

2 2 Thess. 3: 1. 2. Brethren, pray for us, that the word of the Lord may have free course and be glorified; and that we may be delivered from wicked and unreasonable men. Eph. 6: 19. 20. Pray for me that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel. That I may speak boldly as I ought to speak. Col. 4: 3. 4. 1 Thess. 5: 25. 2 Thess. 3: 1. Brethren, pray for us, that the word of the Lord may have free course and be glorified. Matth. 9: 38. Rom, 15: 30.

3 1 Tim. 2: 1. I exhort, first of all, that supplications, prayers and intercessions and giving thanks be made for all men. Matth. 5: 44. Pray for them that despitefully use you and persecute you.

4 Matth. 6: 10. Thy kingdom come. Matth. 10: 38. Pray ye the Lord of the harvest, that he will send forth labourers into his harvest. Isaiah 62: 7. Give him no rest-till he make Jesusalem a praise in the earth. 2 Thess, 3; 1,

The scriptures very frequently command us to pray for others. That these prayers will, when of the right character, be the means of some spiritual blessing to our fellowmen, cannot for a moment be doubted. That they will infallibly produce their conversion, is no where taught in the sacred volume, is inconsistent with the doctrines actually contained in it, and contradicted by the daily experience of all true Christians. The question arises, what is the nature of the blessings which such prayers do confer? Our heavenly Father may have methods of answer unknown to us; but the following seem evident. He may grant to those for whom we pray, a) some temporal blessing, such as deliverance from sickness, danger or want; b) an increase of the means of grace, more frequent preaching, a more enlightened and zealous pastor, a pious neighbour, an interesting and instructive book, a tract, &c. &c. c) by some providential dispensation he may impress known truth more deeply on their minds, and thus give greater efficacy to it, d) or he may grant them an increase, for a season, of the immediate influences of his Spirit, either now or at a future time. This influence however will, in this as in every other case, not be irresistible, and will terminate in real blessing, only when faithfully improved. e) Prayer for our fellow men tends to cherish in us proper feelings towards them; and, if sincere, will lead us to use every other means for their spiritual good. f) The conviction of others, that we are praying and labouring for their salvation, has a powerful tendency to make them feel and act for themselves.

The above principles, especially those of d) and c,) account for the manifest answers to prayer, often speedy and most remarkable, of which authentic accounts exist. Thus, prayers for the conversion of some particular individual, have often been the means of special blessing to him, which terminated in his change of heart. Here the Spirit may have recalled some known truths to the individual, or by some providence, or by

his immediate influence, impressed it more deeply on his mind. In many instances the sinner gives heed to this solemn call and becomes a child of God; in others, even this peculiar grace is resisted, and the sinner dies an enemy to his insulted sovereign. 2. The prayers which we offer to God must be sincere1 and `importunate2 and unostentatious.3 If not sincere, they do not express the " desires" of the heart; but are mere accents of the lips, really inconsistent with the feelings of the supplicant. If all the oral petitions, which do not express the feelings of the heart were suppressed, professing Christians would approximate much nearer to the command of our Lord: use not vain repetitions as the heathen do, for they think they shall be heard for their much speaking. What would we think of a fellow creature, who should implore of us relief from sufferings which we knew he did not endure, or the gratification of wishes which he did not entertain? And can the all-knowing God regard in a more favorable light prayers and confessions equally false?

Thus, too, is

3. Our prayers must ever be conceived and offered in submission to the divine will. Often we know not what is good for us, and our prayers granted would be a curse. Nero's mother prayed, that her son might be emperor. Her wishes were realized, but Nero murdered his mother. the most enlightened Christian often mistaken, as to what will be most salutary for himself and best subserve the interests of the Redeemer's kingdom. And all who possess confidence in the government of an omniscient and benevolent God, must cheerfully submit their fondest wishes to his will, knowing that he will do all things well. As Christians therefore, lay claim

1 John 4:24. God is a Spirit, and they that worship him must worship him in spirit and in truth.

21 Thess. 5: 17. Pray without ceasing.

3 Matth. 6: 6. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father who is in secret &c.

to this character, we cannot but rejoice, that the Lord God omnipotent reigneth, and present all our petitions to the throne of grace with this proviso, "yet not my will, O Father! but thine be done.”

4. Our prayers must be offered in the name of Jesus,2 must be accompanied with a forgiving spirit,3 and a purpose of universal obedience.*

But the question has often been asked and is well deserving of a deliberate answer; since an omniscient God knows our wants before we express them, and, as an immutable being, will not change his purposes, is there any real advantage resulting from prayer, and can any efficacy be properly ascribed to it?

II. The advantages of Prayer.

1. Prayer has a tendency to qualify us to receive the blessings desired, and thus to render it morally proper in God to grant them. We have seen above, that prayer is in reality a meditation on divine truth, on our relation to God and on our own sinfulness and wants. This meditation alone cannot fail to exert a salutary influence on the mind. But the fact, that these reflections are orally expressed, and addressed to the supreme Being himself, in whose immediate presence the supplicant believes

1 Matth. 20: 21. 22. And Jesus said unto her, what wilt thou? She saith unto him, grant that these my two sons may sit, the one on thy right hand, and the other on the left in thy kingdom. But Jesus answered and said, Ye know not what ye ask.

2 John 16: 23.

will give it you. do all in the name

Whatsoever ye ask the Father in my name, he Col. 3: 17. Whatsoever ye do in word or in deed, of the Lord Jesus.

3 Matth. 6: 12. After this manner pray ye, forgive us our debts as we forgive our debtors.

4 John 9:31. If any man be a worshipper of God, and doth his will, him he heareth. 1 John 3: 22.

himself to be, must manifestly heighten this effect and enhance the value of prayer as a means of grace. What Christian cannot testify, that when pouring forth his confessions of sinfulness into the lap of God, he has felt a deeper sense of humility than ever before; and that when uttering his adoration of him, in whom all fullness of perfection dwells, his veneration has been still elevated, his worship been made more intense; and that when tendering his petitions for future pardon and blessing, his views of redeeming grace, emanating from such a God, and terminating on such a sinner, have been exalted to their highest pitch? But a still greater advantage resulting from the faithful practice of this duty is, that

2. Prayer is actually the means of procuring for us the blessings which we seek, and which, without it, we would not have attained.

But how does prayer accomplish this effect?

a) Not by producing a willingness in God, to bestow the blessing. God is at all times willing to bestow on all men every blessing they are qualified to receive. If, says the Saviour, ye, who are evil, (but imperfectly benevolent) know how to give good gifts unto your children; how much more shall your heavenly Father (whose benevolence is infinite) give the Holy Spirit to them that ask him?1 An affectionate parent mourns over his dissipated, intemperate sons, whose habits disqualify them for making a correct use of the property, which he is no less willing than able to give them; but which he conscientiously withholds, because it would be no blessing to them, and continues to withhold until they by a reformation of conduct become qualified to receive it. When the inquiring sinner first addresses the throne of grace, he is wont to pray for every spiritual blessing. But is he morally qualified to receive a sense of pardoned sin, before he has rightly learned to see himself a sinner; or to appreciate the Saviour before he has felt his need of him? The delay of the divine

1 Luke 11: 13.