mind, and to unite the hearts of christians one to another, and direct and quicken them in relative duties. Thus young men may form themselves into a society, to meet frequently for those purposes; and young women by themselves. And elderly men, by themselves, and women apart by themselves. Or societies of males in general, older and younger, may meet by themselves, and females of every age apart in a distinct society: Or both males and females may meet together in different neighbourhoods, when it can be done under proper regulations, and may be found most convenient. It is easy to see that such societies, under good regulations, tend to promote religion, union and good order among christians. And it has been found by experience, that revivals of religion have actually produced this effect, and led people to form into praying societies of this kind; which, when properly conducted, have proved salutary and profitable.

The prayers and devotions of public worship are to be constantly attended with a serious and decent behaviour, so as not to disturb, but promote and assist others, in this part of public, solemn devotion. The constant practice of secret, family, and other social prayer, which has now been mentioned, is suited to prepare for this more public and solemn worship. "Keep thy foot when thou goest to the house of God, and be more ready to hear, than to offer the sacrifice of fools."* "Even them will I bring to my holy mountain, and make them joyful in my house of prayer: For mine house shall be called an house of prayer for all people."+ "Now Peter and John went up together into the temple, at the hour of prayer, being the ninth hour."‡ And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord."

9. Fasting is to be joined with prayer, at certain times, and on special occasions. Religious fasting consists in abstinence from common food and drink, for a certain time, longer or shorter, as shall be found most

Ecch v. At Isai. Ivi. 7. + Acts iii.. 1. § Zech. viii. 21, 22.

convenient, and best suited to answer the ends of fasting, which are to promote and express engagedness of mind in prayer and devotion: especially to express humiliation, contrition, and concern of mind, and a readiness to crucify the flesh, with the affections and lusts, and mortify the body. This is to be practised, especially when under any particular and great calamity, spiritual or temporal; or when such calamity is threatened, and persons set themselves to seek of God deliverance from the evil that is upon them, or that the threatened evil may be averted. Also, when any great and special mercy is to be sought, it is proper to do it with fasting and prayer. This is a commanded duty; and there are many instances of it, as practised by pious persons, both in the Old and in the New Testament. There are many instances of personal fasting recorded in scripture, which is to be performed by single persons, and is to be done as secretly as circumstances will permit. Of this personal fasting Christ speaks, when he says, "But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to_fast, but unto thy Father which is in secret: And thy Father, which seeth in secret, shall reward thee openly."* Social fasting and prayer, is also a duty, in the practice of which particular families have sometimes a call to join; and more public societies, or whole churches, as the duty may be pointed out in divine providence. Our Saviour supposes it will frequently be the duty for christians to fast, and implicitly, at least, enjoins it, when he says of them, "The days will come, when the bridegroom shall be taken from them, and then shall they fast."+

Before this account of the devotion which is essential to the practice of christians is dismissed, it will be proper to consider the following question.

QUESTION. It is granted, that the scripture reveals an omniscient and unchangeable God: And at the same time directs and commands men to pray. But how these are consistent, is not so readily seen. What encouragement or reason can there be to pray to an omniscient and unchangeable God?

ANSWER 1. If there were no omniscient, unchangeable God, there could be no just ground, or reason for prayer. On this supposition, there would be no God; for none but an omniscient and unchangeable Being can be God. But if this were possible, and God were changeable, there would be no reason to trust in him for any thing; because what he would be disposed to do, and whether he would grant any petition made to him, or fulfil any of his promises, would be utterly uncertain; and, therefore, there would be no ground and encouragement for prayer. But if there could be any encouragement to pray to a changeable being, and we knew he was able to grant, and would give whatever we asked of him, and do as we desired, it would be the greatest presumption to ask him for any thing, unless we knew it was for our own good, and for the general good, to have it granted and so might set ourselves up as judges, directors, and governors of the universe. Therefore, the truly humble, pious person, would not dare to pray for any thing, if God were not omniscient and unchangeable. Hence it follows, that if there be any reason and encouragement to pray at all, it must be, because God is omniscient and unchangeable. The truly pious do not set up their own will, or desire any petition which they make should be granted, unless it be consistent with the infinitely wise, good and unchangeable will of God.-To this they refer all, and in this they trust, with the most pleasing confidence, and say implicitly or expressly, in all their petitions, "If it be consistent with thy unchangeable, wise and holy will: Not our will, but thine be done, whatever it may be." Any petition which is put up with a disposition.contrary to this, is an act of impiety, and enmity against God.

ANSWER 2. There is good reason, and all desirable or possible encouragement to pray to an omniscient, unchangeable God. For,

1. It is reasonable and proper that the pious should express their wants and desires to God, and their dependence on him, and trust in him for the supply of their wants. If they have such wants and such desires, and feel their dependence on God for a supply, and

trust in him alone, and such feeling and desires be right and proper, it must be reasonable and proper that they should be expressed. And, indeed, the very existence and exercise of such feelings and desires are a kind and degree of expression of them before God, and therefore the expression of them is essential to their existence: And the more clear, strong and particular the expression of them is, the more properly and the better do they exist. But these are expressed in the most natural and best manner in prayer. It appears from what has been now observed, that such feelings and desires are themselves a sort of mental prayer; and it is therefore too late not to pray, when they exist. And the more particularly and distinctly, and with the greater strength they are acted out and expressed in thoughts and words, in particular and solemn addresses to God, the more reasonable and proper are these exercises of the mind. Besides, this is the only way in which pious christians in this world can, not only express their piety in the most proper manner, but also pay proper acknowledgments to God, and give him the honour due to his name.

2. Asking God for the favours they want is suited to prepare them to receive them, and fit them for the mercy he designs to bestow upon them, so as to render it the greater and better to them. Though God be unchangeable, the christian stands in need of being changed; the change is therefore to take place in him. And nothing can be more suited to prepare the christian to receive good things, than a proper asking for them, and the views and exercises implied in this. The expressing our wants and our desires to God, in a particular and solemn application to him, and our dependance on him for help, and trust in him, and our conviction and sense of his sufficiency for us, tends greatly to strengthen these views, feelings and exercises of the heart, and to excite and maintain the constant exercise of them; and to form the mind more and more to a preparedness to receive them, as a free gift from God, and to render the blessings which are asked more sweet, and of greater worth to the soul. In this view, the reasona

bleness of prayer, and the great encouragement to practise it, are evident.

3. From the foregoing, it appears, that prayer is a real, proper and necessary mean of obtaining and receiving blessings from God; and as much so, as if he were not omniscient and unchangeable. Though God has determined to bestow blessings on men, this does not exclude the means by which they are to be received, but necessarily supposes and includes them; and prayer is one of them. Therefore, when God had declared by the prophet Ezekiel, what blessings he determined to bestow on his church and people, he nevertheless said, "I will yet for this be inquired of by the house of Israel, to do it for them."*

4. Hence it appears, that God hears the prayers of his people, and regards them as much, and as really answers them, and they receive blessings as really and as much by this mean, and in answer to them, as if he were not unchangeable. Therefore, there is as much reason, and as great encouragement to pray, as if he were changeable: Yea, and much more; for it has been shown, that if he were not unchangeable, there could be no safety in trusting in him, or encouragement to pray to him.

5. The satisfaction and pleasure, that is to be enjoyed by the christian in prayer and devotion, is a sufficient reason for it, and encouragement to practise it, if there were no other. This is not performed by the pious christian, as a task and burdensome duty; but as a privilege and high enjoyment. The benevolent friends of God have great support, enjoyment and happiness in casting all their care upon him, and expressing the desires of their heart to him; and "by prayer by prayer and supplication, with thanksgiving, making known their requests to him." They would pray, were it only for the enjoyment which they have in exercise, and say in their hearts, "I will call upon God as long as I live:" While others restrain prayer before God, and say, "What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?" They are pleased with the way which is opened for sinners

• Ezek. xxxvi. 37: