it: but such a toleration requiring the divine authority to supersede it in one case, must be thought very unsafe in the other, from the weight of authority required to set it aside. Those pomps and vanities are of a piece, though not perhaps of a pattern with some other imitations or inventions of a modern date; as the Eleusinian practice of night-worship, for example. And that I do not like: for if we may meet when we choose, we should choose to meet when we ought; and all in good time, as they say: there being, as the Preacher observes, " to every thing a season, and a time to every purpose under the heaven," (Eccles. iii. 1,)-for public worship among the rest, and for religious instruction by advantage of the sabbath. Which is not by night, not by candle light-as the orgies of Bacchus and Eleusinian mysteries were wont to be celebrated. For such is not public worship; but stolen worship, which can never be necessary where public worship is tolerated, and not only tolerated but encouraged by the temporal government. It may certainly be convenient for some purposes; but not for those which every honest church in Christendom contemplates.

When we hear the peaceful chimes calling us to the enjoyment of our Sunday communion in the house of God, it seems as if an heavenly "Turn again" was ringing for fallen man: but no chiming would I have for such heathen hours as after nightfall, if I was worthy to have the care of a parish, nor tolling either, toward that season. For these are not like promiscuous assemblies held for amusement : which, with all their abuses, are not without their good effect sometimes in the work of civilization. And it seems almost a pity that ever any state should guarantee a freedom from interruption to such nocturnal assemblies as under the plausible pretext either of peculiar devotion, or extraordinary good fellowship lend such opportunities to Satan, first for the corruption of the people, and eventually for the dissolution of the state.

5. Meaning to speak more particularly of these modes

under the second head that I propose to consider, I shall now only mention one other duty or condition relating to public worship, that pure intention of which the Psalmist again reminds us where he says, "I will wash my hands in innocency, O Lord: and so will I go to thine altar; that I may shew the voice of thanksgiving, and tell of all thy wondrous works." (Ps. xxvi. 6, 7.) It is not that there is no room for sinners within an hundred yards of the altar, or any reason why they should not be prayed for, as well as the righteous, that they are to wash their hands first;but that there is no room for those who come here with foul habits or intentions,-for their own guilty purposes; let them mind that; and let them mind too what God says by his prophet," Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats. When ye come to appear before me, who hath required this at your hand, to tread my courts ?" (Isai. i. 10, &c.)

§ 2. And now, having considered as much as seemed necessary on the first head concerning religious worship in general, we may proceed with the second proposed to be noticed by way of introduction: namely, Prayer, as a part of the same, and a very considerable part also of our general duty. For supposing the actual and essential duty of the Kingdom of God in Christ to be obedience as aforesaid; and that, whether active or passive-in doing or in suffering, there will be likewise two other parts connected with such obedience in the way of preparation and enjoyment; as sowing and reaping are connected with the annual produce of the earth. The great work of preparation is here begun, continued and ended in prayer: which as a part of righteousness or general duty, is not to be performed itself without preparation any more than it is without modes and circum

stances, another element of duty. So that we have properly now these two heads or items to consider respecting prayer in general. 1, its Preparation; 2, Mode; one precursive or antecedent, the other consequential or concomitant of the same.

1. The wants of man are so universal, that without something which he has not he cannot even pray for any thing that he ought to have; but as soon as we open our lips to pray they falter for want of that something-unable to proceed; our natural remissness and indisposition toward the solemn office will convince us, that we want a supply of divine grace for the beginning of our Preparation, as well as for the beginning of our performance. And this is a fact of the truth of which they who have the religious offices of others to direct as well as their own, and consequently should be most experienced in this sort of preparation, must be most deeply convinced. While we are considering prayer therefore as a preparation for obedience, we ought not to overlook one or two things that may be thought indispensable as a preparation for "effectual fervent prayer."

1, Of these things the divine Grace now mentioned will be first of necessity; as that in which every human blessing, and angelic likewise, it might be added, originates.

2, A second mean or preparative is found in Inclination as the first fruit of grace. An inclination to pray whenever it occurs may be regarded as a token of grace, and a proffer of divine assistance that ought not to be neglected. And if such inclination be not altogether becoming in reference to its sublime Object from any circumstance; for where is the faultless inclination of a human heart?-this first prayer may be rectified perhaps by another supplemental to it. If e. g. in our first or principal petition the inclination should be wandering, it may be fixed by another for steadiness and recollection to accompany our principal petition; if faint, by one for more earnestness; if indirect, by one for more sincerity; if selfish, for sympathy: in this

supplemental petition, to be short, we may remedy any particular that is amiss or deficient in the main or principal, so far as to make it acceptable at least, if not perfect. We know there is one God: "and this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us." (John I. v. 14.) Which may teach us what sort of inclination we ought to cultivate: and one needs not be thought an atheist, because one will not allow every man to have a particular deity at his command, which were the same as getting what he will from Heaven in his own way, and this the same as that.

3, Another requisite of the preparation for obedience as indispensable as inclination when opportunity serves, is Obedience itself. And let me not be thought assuming or inconsistent, if I allege the work of the Kingdom as essential in some measure to its own preparation-obedience as essential to prayer for obedience; seeing that our good properties are all simultaneous by one gift from above, and all concurrent to one effect, however supplemental or subordinate they may seem to each other. Hence their inseparability in principle or beginning; as St. James observes,

Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning:" (Jam. i. 17 :) and hence the necessity of practice or obedience to grace and acceptance with God; as of grace and acceptance to practice or obedience. "God heareth not sinners; but if any man be a worshipper of God and doeth his will, him HE HEARETH," (John ix. 31,)—says Our Saviour. And to the same effect it is said by St. Paul, "I will therefore, that men pray every where, lifting up holy hands, without wrath and doubting." (Tim. I. ii. 8.) "The effectual fervent prayer of a righteous man availeth much;" (Jam. v. 16;) says St. James: these different expressions for prayer with a righteous principle signifying in all probability the same as David intimates by "worshipping in the beauty of holiness"-"O worship the Lord in the beauty of holi

ness," (Ps. xcvi. 9,) says he. "My hands also will I lift up unto thy commandments which I have loved and my study shall be in thy statutes." (Ib. cxix. 48.) And indeed it may be questioned, if we can worship truly any otherwise, or as it may be said in any other situation, than in this BEAUTY OF HOLINESS.

4, But, it may be asked, cannot the wicked pray then, being still in the gall of bitterness? or, if they pray ever, will they not be heard? How happened it to the Publican, when he prayed? (Luke xviii:) and how would it have happened to Simon Magus, had he prayed likewise as St. Peter bade him? (Acts viii. 22.) We are told concerning the first, that he went down to his house rather justified in consequence of his prayer; and may presume, that St. Peter would not have bidden the other "Pray God," had he felt that it would not avail. No more would it alone: "When the wicked man turneth away from his wickedness that he hath committed," he will necessarily inhale the spirit of prayer at the same time; praying will be the first effort of his new life, as breathing was of the old-unless he should happen to be still-born, as we may say, or to die at the moment of repentance. "Then call Thou; and I will answer: or let me speak, and answer Thou me," (Job. xiii. 22,) may be said by a worse man, as it was by Job to his Maker, which makes this one to be mentioned as another essential preparation for prayer, v. g. Repentance toward God and a simple or pure regard to his favour and acceptance in Christ. So when the Publican just mentioned was called or accepted by God in his temple, he smote upon his breast; when he smote upon his breast, he was called or accepted, and the prayer, "God be merciful to me a sinner," (Luke xviii. 13,) escaped not from his lips in vain. And when St. Peter told the pretended sorcerer to pray, he told him first to repent: "Repent therefore of this thy wickedness; and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive, that thou art in the gall of