ing that can be given to the words, "after ye | collect in opposition to the lawfulness of suihave done the will of God," is, after ye have cide, by way of direct proof, it seems unnecesdischarged the duties of life so long as God is sary to open a separate controversy with all pleased to continue you in it. According to the arguments which are made use of to defend which interpretation, the text militates strong-it; which would only lead us into a repetition ly against suicide: and they who reject this of what has been offered already. The followparaphrase, will please to propose a better. ing argument, however, being somewhat more 2. There is not one quality which Christ artificial and imposing than the rest, as well as and his apostles inculcate upon their followers distinct from the general consideration of the so often, or so earnestly, as that of patience subject, cannot so properly be passed over. If under affliction. Now this virtue would have we deny to the individual a right over his own been in a great measure superseded, and the life, it seems impossible, it is said, to reconcile exhortations to it might have been spared, if with the law of nature that right which the the disciples of his religion had been at liber-state claims and exercises over the lives of its ty to quit the world as soon as they grew weary subjects, when it ordains or inflicts capital puof the ill usage which they received in it.-nishments. For this right, like all other just When the evils of life pressed sore, they were authority in the state, can only be derived from to look forward to a "far more exceeding and eternal weight of glory;" they were to receive them, "as chastenings of the Lord," as intimations of his care and love: by these and the like reflections they were to support and improve themselves under their sufferings; but not a hint has any where escaped of seeking relief in a voluntary death. The following text in particular strongly combats all impatience of distress, of which the greatest is that which prompts to acts of suicide:- "Consider Him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds." I would offer my comment upon this passage, in these two queries: first, Whether a Christian convert, who had been This whole reasoning sets out from one erimpelled by the continuance and urgency of his ror, namely, that the state acquires its right sufferings to destroy his own life, would not over the life of the subject from the subject's have been thought by the author of this text own consent, as a part of what originally and "to have been weary," to have "fainted in personally belonged to himself, and which he his mind," to have fallen off from that example has made over to his governors. The truth which is here proposed to the meditation of is, the state derives this right neither from the Christians in distress? And yet, secondly, consent of the subject, nor through the meWhether such an act would not have been at- dium of that consent; but, as I may say, imtended with all the circumstances of mitiga-mediately from the donation of the Deity. tion which can excuse or extenuate suicide at this day?

the compact and virtual consent of the citizens which compose the state; and it seems selfevident, if any principle in morality be so, that no one, by his consent, can transfer to another a right which he does not possess himself. It will be equally difficult to account for the power of the state to commit its subjects to the dangers of war, and to expose their lives without scruple in the field of battle; especially in offensive hostilities, in which the privileges of self-defence cannot be pleaded with any appearance of truth: and still more difficult to explain, how in such, or in any circumstances, prodigality of life can be a virtue, if the preservation of it be a duty of our nature.

Finding that such a power in the sovereign of the community is expedient, if not necessary, 3. The conduct of the apostles, and of the for the community itself, it is justly presumed Christians of the apostolic age, affords no ob- to be the will of God, that the sovereign should scure indication of their sentiments upon this possess and exercise it. It is this presumption point. They lived, we are sure, in a confirm-which constitutes the right; it is the same ed persuasion of the existence, as well as of the indeed which constitutes every other: and if happiness, of a future state. They experienc- there were the like reasons to authorise the ed in this world every extremity of external in-presumption in the case of private persons, jury and distress. To die, was gain. The suicide would be as justifiable as war, or ca change which death brought with it was, in pital executions. But until it can be shown their expectation, infinitely beneficial. Yet it that the power over human life may be connever, that we can find, entered into the in-verted to the same advantage in the hands of tention of one of them to hasten this change individuals over their own, as in those of the by an act of suicide; from which it is difficult state over the lives of its subjects, and that it to say what motive could have so universally may be entrusted with equal safety to both, withheld them, except an apprehension of some there is no room for arguing, from the exist unlawfulness in the expedient. ence of such a right in the latter, to the toHaving stated what we have been able toleration of it in the former. G

In one sense, every duty is a duty towards God, since it is his will which makes it a duty:ing to whom it is addressed, or advantage to but there are some duties of which God is the object, as well as the author; and these are peculiarly, and in a more appropriated sense, called duties towards God.

OF THE DUTY AND OF THE EFFICACY OF
PRAYER, SO FAR AS THE SAME APPEAR

FROM THE LIGHT OF NATURE.

WHEN one man desires to obtain any thing of another, he betakes himself to entreaty; and this may be observed of mankind in all ages and countries of the world. Now, what is universal, may be called natural; and it seems probable that God, as our supreme go

between the success of prayer and the charac-busy, too indifferent whether he received it or ter of the Deity, it is enough; for the ques-not, or too insensible of the sovereign's absotion with the petitioner is not from which, lute power to give or to withhold it, ever to out of many motives, God may grant his pe- ask for it? or even to the philosopher, who, tition, or in what particular manner he is mov- from an opinion of the fruitlessness of all aded by the supplications of his creatures; but dresses to a prince of the character which he whether it be consistent with his nature to be had formed to himself, refused in his own exammoved at all, and whether there be any con- ple, and discouraged in others, all outward receivable motives which may dispose the Divine turns of gratitude, acknowledgment of duWill to grant the petitioner, what he wants, ty, or application to the sovereign's mercy or in consequence of his praying for it. It is suffi- bounty; the disuse of which, (seeing affeccient for the petitioner, that he gain his end. tions do not long subsist which are never exIt is not necessary to devotion, perhaps not very pressed) was followed by a decay of loyalty and consistent with it, that the circuit of causes, zeal amongst his subjects, and threatened to by which his prayers prevail, should be known end in a forgetfulness of his rights, and a conto the petitioner, much less that they should tempt of his authority? These, together with be present to his imagination at the time. All other assignable considerations, and some perthat is necessary is, that there be no impossi-haps inscrutable, and even inconceivable, by bility apprehended in the matter. the persons upon whom his will was to be exThus much must be conceded to the objec-ercised, might pass in the mind of the prince, tion: that prayer cannot reasonably be offer- and move his counsels; whilst nothing, in the ed to God with all the same views, with which mean time, dwelt in the petitioner's thoughts, we oftentimes address our entreaties to men but a sense of his own grief and wants; of the (views which are not commonly or easily se- power and goodness from which alone he was parated from it,) viz. to inform them of our to look for relief; and of his obligation to enwants and desires; to tease them out by im-deavour, by future obedience, to render that portunity; to work upon their indolence or person propitious to his happiness, in whose compassion, in order to persuade them to do hands, and at the disposal of whose mercy, he what they ought to have done before, or ought found himself to be. not to do at all.

The objection to prayer supposes, that a perfectly wise being must necessarily be inexorable: but where is the proof, that inexorability is any part of perfect wisdom; especially of that wisdom which is explained to consist in bringing about the most beneficial ends by the wisest means?

But suppose there existed a prince, who was known by his subjects to act, of his own ac. cord, always and invariably for the best; the situation of a petitioner, who solicited a favour or pardon from such a prince, would sufficiently resemble ours: and the question with him, as with us, would be, whether, the character The objection likewise assumes another prinof the prince being considered, there remain- ciple, which is attended with considerable diffied any chance that he should obtain from him culty and obscurity, namely, that upon every by prayer, what he would not have received occasion there is one, and only one, mode of without it. I do not conceive that the cha- acting for the best; and that the Divine Will racter of such a prince would necessarily ex- is necessarily determined and confined to that clude the effect of his subject's prayers; for mode: both which positions presume a knowwhen that prince reflected that the earnest-ledge of universal nature, much beyond what ness and humility of the supplication had ge- we are capable of attaining. Indeed, when we nerated in the suppliant a frame of mind, up- apply to the Divine Nature such expressions on which the pardon or favour asked would as these, "God must always do what is right," produce a permanent and active sense of gra-" God cannot, from the moral perfection and titude; that the granting of it to prayer would necessity of his nature, act otherwise than for put others upon praying to him, and by that the best," we ought to apply them with much means preserve the love and submission of his indeterminateness and reserve; or rather, we subjects, upon which love and submission their ought to confess, that there is something in own happiness, as well as his glory, depended; the subject out of the reach of our apprehen. that, beside that the memory of the particular sion; for, in our apprehension, to be under a kindness would be heightened and prolonged necessity of acting according to any rule, is by the anxiety with which it had been sued inconsistent with free agency; and it makes for, prayer had in other respects so disposed no difference which we can understand, whether and prepared the mind of the petitioner, as to the necessity be internal or external, or that render capable of future services him who be- the rule is the rule of perfect rectitude. fore was unqualified for any: might not that But efficacy is ascribed to prayer without the prince, I say, although he proceeded upon no proof, we are told, which can alone in such a other considerations than the strict rectitude subject produce conviction,the confirmation and expediency of the measure, grant a favour of experience. Concerning the appeal to exor pardon to this man, which he did not grant perience, I shall content myself with this reto another, who was too proud, too lazy, or too mark, that if prayer were suffered to disturb

the order of second causes appointed in the or liable to be much affected by his conduct: universe, too much, or to produce its effects what greater difficulty is there in supposing, with the same regularity that they do, it would that the prayers of an individual may avert a introduce a change into human affairs, which calamity from multitudes, or be accepted to the in some important respects would be evidently benefit of whole communities ? for the worse. Who, for example, would labour, if his necessities could be supplied with equal certainty by prayer? How few would contain within any bounds of moderation those passions and pleasures, which at present are checked only by disease, or the dread of it, if

CHAPTER III.

AS REPRESENTED IN SCRIPTURE.

To prove that

prayer would infallibly restore health? In short, OF THE DUTY AND EFFICACY OF PRAYÉR if the efficacy of prayer were so constant and observable as to be relied upon beforehand, it is easy to foresee that the conduct of mankind would, in proportion to that reliance, become careless and disorderly. It is possible, in the nature of things, that our prayers may, in many instances, be efficacious, and yet our experience of their efficacy be dubious and obscure. Therefore, if the light of nature instruct us by any other arguments to hope for effect from prayer; still more, if the Scriptures authorise these hopes by promises of acceptance; it seems not a sufficient reason for calling in question the reality of such effects, that our observations of them are ambiguous; especially since it appears probable, that this very ambiguity is necessary to the happiness and safety of human life.

THE reader will have observed, that the reflections stated in the preceding chapter, whatever truth and weight they may be allowed to contain, rise many of them no higher than to negative arguments in favour of the propriety of addressing prayer to God. the efficacy of prayers is not inconsistent with the attributes of the Deity, does not prove that prayers are actually efficacious and in the want of that unequivocal testimony, which experience alone could afford to this point, (but which we do not possess, and have seen good reason why we are not to expect), the light of nature leaves us to controverted probabilities, drawn from the impulse by which mankind have been almost universally prompted to devotion, and from some beneficial purposes, which, it is conceived, may be better answer

mode of communicating the same blessings. The revelations which we deem authentic, completely supply this defect of natural religion. They require prayer to God as a duty; and they contain positive assurance of its efficacy and acceptance. We could have no reasonable motive for the exercise of prayer, without believing that it may avail to the relief of our wants. This belief can only be founded, either in a sensible experience of the effect of prayer, or in promises of acceptance signified by Divine authority. Our knowledge would have come to us in the former way, less capable indeed of doubt, but subjected to the abuses and inconveniences briefly described above; in the latter way, that is, by authorised significa tions of God's general disposition to hear and answer the devout supplications of his creatures, we are encouraged to pray, but not to place such a dependence upon prayer as might relax other obligations, or confound the order of events and of human expectations.

But some, whose objections do not exclude all prayer, are offended with the mode of prayer in use amongst us, and with many of the sub-ed by the audience of prayer than by any other jects which are almost universally introduced into public worship, and recommended to private devotion. To pray for particular favours by name, is to dictate, it has been said, to Divine wisdom and goodness: to intercede for others, especially for whole nations and empires, is still worse; it is to presume that we possess such an interest with the Deity, as to be able, by our applications, to bend the most important of his counsels; and that the happiness of others, and even the prosperity of communities, is to depend upon this interest, and upon our choice. Now, how unequal soever our knowledge of the Divine economy may be to the solution of this difficulty, which requires perhaps a comprehension of the entire plan, and of all the ends of God's moral government, to explain satisfactorily, we can understand one thing concerning it: that it is, after all, nothing more than the making of one man the instrument of happiness and misery to another; which is perfectly of a piece with the course and order that obtain, and which we must believe were intended to obtain, in human affairs. Why may we not be assisted by the prayers of other men, who are beholden for our support to their labour? Why may not our happiness be made in some cases to depend upon the intercession, as it certainly does in many upon the good offices, of our neighbours? The happiness and misery of great numbers we see oftentimes at the disposal of one man's choice,

The Scriptures not only affirm the propriety of prayer in general, but furnish precepts or examples which justify some topics and some modes of prayer that have been thought exceptionable. And as the whole subject rests so much upon the foundation of Scripture, I shall put down at length texts applicable to the five following heads: to the duty and efficacy of prayer in general; of prayer for particular favours by name; for public national blessings;

of intercession for others; of the repetition of, gether with me, in your prayers for me."unsuccessful prayers. "Confess your faults one to another, and pray 1. Texts enjoining prayer in general: "Ask, one for another, that ye may be healed: the and it shall be given you; seek, and ye shall effectual fervent prayer of a righteous man afind:-If ye, being evil, know how to give vaileth much." Exod. xxxii. 11; Acts xii. good gifts unto your children, how much more 5; Rom. i. 9. xv. 30; James v. 16. shall your Father, which is in heaven, give 5. Declarations and examples authorising good things to them that ask him?”—"Watch the repetition of unsuccessful prayer: "And ye, therefore, and pray always, that ye may be he spake a parable unto them, to this end, accounted worthy to escape all those things that men ought always to pray, and not to that shall come to pass, and to stand before the faint."- "And he left them, and went aSon of man."-" Serving the Lord, rejoicing way again, and prayed the third time, saying in hope, patient in tribulation, continuing in the same words."—"For this thing I besought stant in prayer."-" Be careful for nothing, the Lord thrice, that it might depart from me." but in every thing, by prayer and supplication, Luke xviii. 1; Matt. xxvi. 44; 2 Cor. xii. with thanksgiving, let your requests be made 8 *. known unto God.”—“I will, therefore, that men pray every where, lifting up holy hands without wrath and doubting."- "Pray without ceasing." Matt. vii. 7. 11; Luke xxi. 36; Rom. xii. 12; Philipp. iv. 6; 1 Thess. v. 17; 1 Tim. ii. 8. Add to these, that Christ's reproof of the ostentation and prolixity of pharisaical prayers, and his recommendation to his disciples, of retirement and simplicity in theirs, together with his dictating a particular form of prayer, all presuppose prayer to be an acceptable and availing service.

2. Examples of prayer for particular favours by name: "For this thing" (to wit, some bodily infirmity, which he calls a thorn given him in the flesh") "I besought the Lord thrice, that it might depart from me."-"Night and day praying exceedingly, that we might see your face, and perfect that which is lacking in your faith." 2 Cor. xii. 8; 1 Thess. iii.

10.

3. Directions to pray for national or public blessings: "Pray for the peace of Jerusalem.""Ask ye of the Lord rain, in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field."-I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority, that we may lead a quiet and peaceable life, in all godliness and honesty; for this is good and acceptable in the sight of God our Saviour." Psalm cxxii, 6; Zech. x. 1; 1 Tim. ii. 1, 2, 3.

CHAPTER IV.

OF PRIVATE PRAYER, FAMILY PRAYER,
AND PUBLIC WORSHIP.

CONCERNING these three descriptions of devotion, it is first of all to be observed, that each has its separate and peculiar use; and therefore, that the exercise of one species of worship, however regular it be, does not supersede, or dispense with, the obligation of either of the other two.

1. Private Prayer is recommended for the sake of the following advantages:

Private wants cannot always be made the subject of public prayer: but whatever reason there is for praying at all, there is the same for making the sore and grief of each man's own heart the business of his application to God. This must be the office of private exercises of devotion, being imperfectly, if at all, practicable in any other.

Private prayer is generally more devout and earnest than the share we are capable of taking in joint acts of worship; because it affords leisure and opportunity for the circumstantial recollection of those personal wants, by the remembrance and ideas of which the warmth and earnestness of prayer are chiefly excited.

Private prayer, in proportion as it is usual, ly accompanied with more actual thought and reflection of the petitioner's own, has a greater tendency than other modes of devotion to revive and fasten upon the mind the general impressions of religion. Solitude powerfully assists this effect. When a man finds himself

4. Examples of intercession, and exhortations to intercede for others :- "And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people? Remember Abraham, Isaac, and Israel, thy servants. And the Lord repented of the The reformed Churches of Christendom, sticking evil which he thought to do unto his people." close in this article to their guide, have laid aside pray-"Peter, therefore, was kept in prison, but ers for the dead, as authorised by no precept or precedent found in Scripture. For the same reason they properly prayer was made without ceasing of the church reject the invocation of saints; as also because such inunto God for him." "For God is my witness, vocations suppose, in the saints whom they address, a that without ceasing I make mention of you al-regions of the earth at the same time. And they deem knowledge which can perceive what passes in different ways in my prayers." -"Now I beseech you, it too much to take for granted, without the smallest inbrethren, for the Lord Jesus Christ's sake, and tination of such a thing in Scripture, that any created being possesses a faculty little short of that omniscience for the love of the Spirit, that ye strive to- and omnipresence which they ascribe to the Deity.