It would have been easy to have enlarged many parts; but the object was to bring forward only the most obvious and useful observations that occurred.

Though prayer is that duty which especially declares the guilt and weakness of man, and the grace and power of God; yet there is danger in pressing any positive duty, and particularly that of prayer, lest we should in any measure foster and encourage that self-righteousness which is so natural to the human mind.

The writer has endeavoured

to guard against this evil. Without prayer, indeed, no man possesses spiritual life; yet we are not saved by our prayers; the ability to pray is rather a part of that salvation which Jesus Christ has obtained for us.

It may be thought by some, that parts of this work are little more than a collection or bringing together of texts of Scripture. This will not, it is presumed, be an objection to the majority of his readers; and it may be said, if it need an excuse, that the author felt, that when he could quote a passage of Scripture in support of any sentiment, he then knew that he was on secure ground. The Scriptures are also very full on this subject; so that an arrangement of those passages which relate only to prayer, would form no inconsiderable volume.

The congregation attending in the afternoon at Wheler Chapel, Spital Fields, will remember the leading outline of a considerable part of the following Treatise, as coming in the course of sermons which the author preached to them on the subject of prayer. He now affectionately submits to their

attention, in a more enlarged state from the press, those motives and directions for this duty which he delivered to them from the pulpit.

The author ventures to suggest to heads of families, that parts of this work might furnish suitable reading for family instruction on Sundays.

If the reader should obtain any benefit from this work, and be excited to pray more constantly and devoutly, the writer would earnestly ask an interest in those prayers, that he himself may live in the practice of that duty which he has been endeavouring to teach others. May every reader also join him in entreating the Author and Giver of every good gift, to grant his blessing to this attempt to induce others to pray more continually and more fervently; to aim at living in abiding communion with the Father of Spirits.

Salisbury Square,

Nov. 18th, 1819.

E. B.

Advertisement to the Tenth Edition.

In preparing this Edition for the press, the Author has endeavoured to avail himself of some valuable hints given in a recent review of this work, and has introduced some additions there suggested.

Islington,

Oct. 7, 1825.

CHAP. I.

On the Nature and the Duty of Prayer.

MEN in general think it an honour to be admitted into the company of those who are distinguished by their rank, their power, or their attainments. They feel it a privilege to converse with a man of the first consequence in the state, a man eminent in wisdom or knowledge, or the monarch of a mighty empire. A Christian justly reckons it no small privilege to be permitted, for a season, to associate with a person of ресиliar piety. And if, while the greatest good may be obtained from a distinguished person, there be only a limited time in which we can go to him, the importance of using an opportunity that is offered, is evidently greatly increased. If we can say, now the way of access is open, but it will soon be closed; now you may hold converse, and get intimately acquainted with him; you may obtain all you want; you may secure a lasting interest in his affections; he has invited you to come to him, and you will never have this privilege offered again : surely, no other arguments need be urged, to induce a man wanting his help to go to him, without delay.'

When the Lord of Glory dwelt on earth, we often read of the great multitudes who assembled together and crowded around him, to see and to hear him. On one occasion, we find even a rich man, Zaccheus, unable to approach him, and climbing a tree to have a transient glimpse of so remarkable a character. Had we lived at that time, and possessed any thing of our present knowledge, we should doubtless have thought it a high honour to be in his company, and, like Mary, to sit at the feet of Jesus, and hear his words.

This privilege was couuted the more valuable in seasons of difficulty. When any were in sickness, or danger, and believed that if they could see our Lord, he would help them, they then desired his presence with peculiar earnestness. When Lazarus, is dying, then his sisters send a special message to their Lord. When the disciples are in the storm, they awaken him, saying, Carest thou not that we perish? When the people are sick, they break through the roof of a dwelling to come to him; or press through the crowd to touch the hein of his garment.

It is the NATURE of prayer, that it gives to needy and sinful men, in the limited time of this life, every day, yes, every hour, this great privilege of access to the King of Kings and Lord of Lords, to the Most High and the Most Holy, and this with the utmost freedom and confidence; the access not merely of a servant to a master; or a subject to a king: but of a child to a tender parent.

Prayer is, then, a holy intercourse with God." It is," as the martyr Bradford expresses it, "a simple, unfeigned, humble, and ardent offering of the heart before God, wherein we either ask things needful, or give thanks for benefits received." Acceptable prayer

is the desire of the heart offered up to God through the influence of his Spirit, in the name of his Son Jesus Christ, for things according to his will, and in confidence that he hears us, and will answer us. There is no prayer without the exercise of holy and suitable dispositions and affections. The true worshippers, says our Lord, shall worship the Father in Spirit and in truth, for the Father seeketh such to worship him. John iv, 23.

Prayer is not the mere posture of the body.—A man may kneel till he wear out the stones; like the Mahomedans, he may put himself into every variety of posture, throw himself on the earth and lie in the dust; like Ahab, he may put on sackcloth and ashes; or, like the monks of modern times, kneel till his knees become horny, and yet never pray at all.

It is not the mere expression of the mouth.--A man may repeat a hundred times in a day that comprehensive and affecting prayer which our Lord has taught us to use; or he may SAY, My soul thirsteth for thee, my flesh longeth after thee, and yet not offer up one prayer unto God.

It is not the mere invention of the mind.--Many have a peculiar gift of prayer in this respect, and can pour out fluently, perspicuously, and at length, a form of words; but, both the mind and the tongue may be thus employed, while the heart neither feels the sentiments expressed, nor longs for the blessings implored.

Nor is the mere act of joining in family, social, or public worship, acceptable prayer. Uniting with others, in the most earnest petitions, where your own heart is unmoved, will avail you nothing.

All these things may be as the mere husk and shell without the kernel; the body without the spirit. God