of our dependent circumftances, with all our wants and deplora bleneceffities we can open the fame to the only fountain of relief. Wherefore to reftrain prayer is to fpurn at the acknowledge ment of our being indigent, defolate and dependent creatures. It is defpifing a confeffion of facts required by infinite authority, and is not only unbecoming, but profane and very abfurd

Secondly, prayer is the duty of every individual, originating from the nature and character of God. Let reason answer this question," Is it not in God, we live, move and have our "being." Can any creature breathe, exert a single movement, fupply his wants, or furnish himself a fupport, comfort and happiness. God is the fountain, from whence every good flows, acknowledged or not. It is rational then, that a fufficiency in this fource for a fupply of the wants of all creation fhould be confeffed, which is the great employment of prayer.

If there be two things certain, our dependence upon God, and his fufficiency to answer all our fenfibilities, does not reason dictate the fuitable statement of this whole fituation before him? This only can be done by a praying representation. God knows whether there is a feeling of these things previous to the acknowledgment, but even the abfence of it, cannot take away the propriety and condecency of fuch a confeffion. If we have any refpect to God, we fhall from the nature and manner of its operation, adore him by prayer, and wish for grace, fupport, peace, confolation and felicity from him.

Thirdly, prayer difpofes and prepares the heart for the reception of mercies. We are often indifpofed and unprepared for bleffings. If in this temper, they could be conferred, how could they be accepted, but with all the indecency of an unfee. fing and ungrateful heart? A great cause of perfons not making proper returns for favours is, they were neither disposed or

prepared by a fenfibility of their state or wants to receive them. Hence innumerable mercies of God are loft upon us, because of the abfence of a prepared heart.

This preparation of heart originates from a fenfe of our dependence, our wants and neceffities. Mercies bestowed in confequence of thefe impreffions are entertained with propriety and gratitude, and the foul exhalts the glory of God. The frame of mind forms the foul to be a recipient of favours defigned. It reduces the person to the state and circumstances in which he ought to be. He feels as he ought; feels his unworthiness; and that it would be juft in God to frown on his requests and fpurn him from his prefence.

Thus prayer fits the heart for the receipt of mercies, quickens and revives it, and prepares for their reception. It tends to our comfort and refreshment, to direct our hearts and eyes to God, and in this way to bring in a world of hope and conf dence to the foul.-I proceed,

Secondly, to place before you, the great defign of our Saviour's inftruction, the irrefragable obligation every perfon is under to perform fecret prayer, or to pray for and by himself.

Will any fuppofe themselves acquitted from this obligation by being present in the prayers of the family or church. They may ignorantly impofe on themselves, that nothing more in the way of prayer is requifite. But let them remember our Lord here requires fomething different, and that there is fuch an emphasis laid upon it that it would feem to exalt it in fome refpects above all the variations of focial and public prayer. Let every thing be done in order. The one is to be done, and the other not left undone. Family, focial and congregational prayer is to be performed, but private and perfonal prayer is

perhaps of greater confequence. One thing is certain, in neg lect of the latter, the former will be of no avail. To fhow that personal prayer is of effential confequence to our falvaion, let the following things be obferved.

his own

First, perfonal religion is of the highest concern to every in dividual. The first attention of each one ought to be about and for himself. He ought to be concerned for his children, family and fociety, to feek and pray for their peace, profperity, and falvation. Yet in religion every one muft attend to his own cafe, whether he is parent or child, mafter or fervant, or whatever distinction may be attributed to his individual character, this is a firft thing obligatory upon him, to take care of foul. Would every individual attend to his own falvarion, the whole world would be happy. If the foul of any other were more precious and important than a perfons own, this might change the complexion of his anxiety; but there is no fuch thing in nature, reafon or revelation. Although God hath ordained the falvation of others every man's concern, yet he hath enjoined upon each, that his own foul should require his primary attention. If he lofes that, a world, and a thousand worlds cannot make compenfation Let every one remember the care of his own foul is committed to him.

Now if a man's concern with God and religion be in the first place of perfonal moment, it must surely follow, that perfonal religion is of the highest confequence. Hence fecret prayer as an essential branch of piety must be attended to by every individual. Whatever may be his devotion in the prayers of the family, church or fociety, it cannot plead an apology for the neglect of this duty. An attention to this fecret duty prepares him for this public fervice. And if this be difregard. ed, all his public exhibitions of adoration, however splendid and fhowy in the eyes of men, will be nothing before God.

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Secondly, all the reafons which can be adduced for public and focial worship, apply with irrefiftable force, to inculcate the duty of fecret prayer. Are we to pray with and for others, abfurdity itself cannot fay, we are not to pray for ourselves. The reasonableness of the duty of prayer arifes from the nature and state of man; from his neceflities wants and dependence. Is there any fountain in ourselves, either of being, comfort, Tupport or felicity? All nature arifes, and the decifion is, there is none. This fhows it to be a most meet and rational proce dure, that we fhould, by, prayer and fupplication make application to God, who is the only fource from which fupplies can be had. Is every individual wanting, needy and dependent, hence it is evident to demonftration, that every individual ought to pray. Young and old, male and female, bond and free, from the highest to the lowest ranks of mankind, all are under this indifpenfable obligation,

Thirdly, every man's cafe in innumerable inftances is pecu. liar. There may be a fimilitude in the cafes of others, to our own, yet it can hardly be found that the circumftances of even any two perfons can for any time continue the fame. Every perfon has a peculiarity of difficulties, temptations, doubts and diftreffes, which can be expreffed to no one but God. They ought to be opened to none other. Therefore it is the duty of every perfon to pray fecretly and by himself.

Fourthly. Secret prayer is efpecially a perfons own act, and is more expreffive of duty and obedience in fome refpects, than family, focial or public prayer. When we unite with others, whether we lead or follow, we ought to make the duty our We may afford our prefence in focial adorations, and not a fingle exercife of prayer in our hearts. Social prayers become our own, when the feelings of our fouls go forth with the offered petitions.

own.

But fecret and perfonal prayer is more in the nature of it our ewn act. The conceptions, words, fentiments and operations of our minds are in an unrestrained manner our own. There, fore this kind of prayer manifefts a diftinguishing respect and obedience to God. Perfons may and do attend public worship in the church from a thousand finifter motives; from political confiderations, from a love of decency and applaufe, from edu. cation, from fear of fingularity, difreputation, &c. But none of these reasons can influence in the prefent cafe. It cannot be performed for the fake of fashion or show, but from a feeling of duty. If this be our conftant practice fome higher motive must sway the mind than those mentioned. And thus it is a greater proof of obedience and regard to the commandments of Chrift. The stated confciencious practice of this duty, ei ther shows a perfonal love to God fupremely or a fear and tenderness of heart, which prohibits difobedience. The latter may not be deemed perhaps a motive of the most exalted kind, yet however this may be, it manifefts a state and temper of mind vaftly fuperior to that, by which a perfon cafts off fear and restrains prayer before God. The conclufion in the latter cafe is, the perfon is given over of God, and is preparing for fwift destruction.

Fifthly, a fpecies of hypocrify will attend us in all our fervices in this imperfect and corrupted ftate, but peradventure lefs hypocrify can enter into this duty than others. He must be a hypocrite of an enormous fize, who can be a hypocrite alone when there is no motive or inducement to it, none to applaud, or praise his devotions: none but God is prefent, and all know that fincerity is with him the only acceptable offering.-In private the foul as it were undreffes, lays afide all the pomp of public homage, and unrefervedly pours out his whole heart, in all its wants, diftreffes, and defires. It is here freed from the

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