. . REFLECTIONS. 1. We see of what importance it is that we have the power of religion in our hearts. It is only by this, that we become strong in the Lord. The whole armor of God consists in truth, righteousness, peace, faith, hope, and the word of God dwelling in us. Real religion is the principle of true courage. Let us have root in our selves, and be grounded and established in the faith. We may without sincerity assume the form of religion; but without sincerity we shall easily drop the form which we have assumed. The hypocrite will be put out of countenance by those scoffs and reproaches, which only warm the zeal, and strengthen the resolu tion of the real Christian. 2. It concerns us to live much in the exercise of faith. This is the great principle of Christian fortitude. "Add to your faith virtue." It is a main implement in the spiritual armor. "Above all things take the shield of faith." He that is strong in faith, will be stedfast in religion. When Paul suffered in the cause of Christ, he professed, that he was not ashamed, because he knew whom he had believed. 3. Let us exercise our courage according to the various exigencies of the Christian life. It requires much resolution to subdue our corrupt inclinations, restrain our irregular passions and follow the dictates of religion, when interest, custom and reputation seem to prescribe a different line of conduct. There is need of fortitude that we may openly profess and steadily practice religion, when it is treated with ridicule and contempt by those with whom we are connected. The young convert has occasion for courage that he may break off his intimacy with ungodly associates, and say to them, "Depart from me, for I will keep the commandments of God." The young householder, dwelling in an irreligious neighborhood, and among those who make a mock of family devotion, needs resolution, that he may say with Joshua, "If it seem evil to you to serve the Lord, choose ye, this day, whom ye will serve : But as for me and my house, we will serve the Lord." It is a work of courage to begin and carry on a reformation in families and neighborhoods, to oppose error and vice, and patronize truth and virtue, when the general voice is against us. It requires resolution to vindicate an injured character, and plead in defence of oppressed innocence, wher it is become an object of common slander and obloquy. There is need of fortitude to persevere in wel! doing against all the oppositions and discouragements, which may meet us in our way. So many and various are the calls for Christian fortitude, that every one who enters on the religious life, should set out with it, and in his progress often contemplate those truths which may increase and strengthen it. To conclude: As we have engaged in the service of Christ, let us be faithful to the death. Enemies we have to conflict with; but let us not fear: Greater is he who is with us, than they who are in the world. Let us put on his armor, go forth in his name, obey his orders, strive lawfully, be sober and vigilant, endure hardness as good soldiers, rely for support on him who has called us, quit ourselves like men and be strong: Thus we shall overcome, and inherit all things. SERMON XLVIII. Prayer and Intercession. EPHESIANS vi. 18, 19, 207 and Praying always with all prayer and supplication in the Spirit, watching thereunto with all perseverance, and supplication for all saints; and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gos pel, for which I am an ambassador in bonds, that therein I may speak boldly as I ought to speak. OUR vigor and activity in the use of the divine armor, described in the preceding verses, depend on the constant energy and support of God's grace. Therefore with the use of this armor the Apostle exhorts us to join vigilant, sincere and persevering prayer. His instructions on this subject are contained in the words now read, which I shall open to you in several observations. 1. The Apostle here supposes our obligation to prayer to be so plain, that every rational mind will see it, and so important, that every pious heart will feel it. Therefore, instead of adducing arguments to prove the duty, he rather points out the manner in which it should he performed. Our obligation to prayer naturally results from our weakness and dependence, and God's allsufficiency and VOL. III. 3 z goodness. We feel our wants and our inability to supply them; and we see the impotence of the creatures around us. If then we believe there is an invisi. ble Being, infinite in power, wisdom and goodness, always present with us and exercising a continual providence over us, it is obviously reasonable to direct our desires to him. And desires directed to him are prayer. To clothe our desires in language is not essential to prayer. God hears the desire of the humble. But as we are accustomed to the use of language in communicating our thoughts to one another, we naturally fall into the use of it, in directing our desires to God. In social prayer this is necessary, that we may with one mind glorify the Father. And in our secret devotions a kind of silent language usually accompanies the sentiments of our hearts. This assists us to fix our attention, arrange our thoughts and enliven our affections. Creatures organized as we are, and accustomed to the use of words in their intercourse with one another, cannot easily frame a mental prayer without something like verbal expressions. "But if God is powerful, wise and good, what need of any prayer? Will he not do for us what is best without our solicitation ?" As well may you ask, "What need is there of diligence in our calling? Cannot God by his own omnip otence supply our wants without our help ?" He has given us powers, and he requires us to use them. And there is the same reason for daily prayer, as for daily labor. We are dependent on God, and we know this dependence; and it is as reasonable that we should express our sense of dependence by prayer, as that we should express our sense of want by labor. If we have desires, to whom shall we direct them, but to him who can supply all our need? Prayer is a mean of enlivening our pious sentiments and exciting us to the practice of duty, and thus of preparing us to receive divine favors. In short, it is founded in the same reasons, as love to God, the fear of him and trust in him. It is founded in his perfec tions and providence, and our relation to him and dependence on him. And you may as well ask, what reason there is to love, fear and trust God, as what reason there is to praise him and pray to him. The former is the temper of a pious soul; the latter is the exercise and expression of that temper. We may observe, II. Prayer is of several kinds, social and secret, public and domestic, stated and occasional: And it consists of several parts, confession, supplication, intercession and thanksgiving. The Apostle here points out no part or kind of prayer in distinction from all others, but exhorts us in general to pray with all prayer. He seems, however, to have a more special regard to domestic or family prayer. He had just been treating on the relative duties, as those between husband and wife, parent and children, master and servants; and the exhortation to prayer, immediately subjoined, may most naturally be understood as respecting that social exercise of devotion which families should mailtain. Family prayer was a usage observed by the ancient patriarchs, by pious Jews and by the early Christians, It was a practice well known in the Apostle's day. The expression, therefore, "Pray with all prayer," must include this. Among the Jews there was a daily sacrifice, offered part in the morning, and part in the evening. This was called "the continual sacrifice." The hours of this sacrifice were considered as "hours of prayer." In allusion to this, the Apostle directs Christians to pray without ceasing," and to "offer the sacrifice of praise continually." These words therefore, "Pray always with all prayer," clearly and strongly enjoin on families the stated maintenance of morning and evening prayer. 66 |