why it should be observed by us. He has instituted prayer as the principal means by which we should express our dependance on his providence; and in the discharge of which we may expect all blessings from his hand. We are therefore commanded "to ask that we may receive, to call on God in the day of trouble" with the assurance that he" will deliver us, and enable us to glorify him." Indeed, it appears to be the general arrangement of Jehovah that every blessing in the natural and moral world is to be obtained in the use of appropriate means. The husbandman who expects his corn in autumn must plant it in spring: The student who desires to increase in his knowledge of the sciences "must search for them," by reading and reflection, "as for hid treasures, and he who would receive mercy of the Lord must expect it in the use of means divinely appointed for that end.-Although the benefits of redemption are purely of grace, purchased by the Divine Redeemer, and offered unconditionally in the gospel, yet we must ask in order to receive them. For this I will be enquired of by the house of Israel that I may do it for them. Verily, verily, I say unto you, whatsoever ye shall ask of the Father in my name he will give it you." No prayer inspired by the Holy Ghost "making intercession in the heart," and committed to Jesus who makes intercession in heaven, shall be unsuccessful; it shall meet with a gracious return either

sooner or later. "For every one that asketh receiveth; he that seeketh findeth, and to him that knocketh it shall be opened." But as prayer is the ordinary means by which the blessing is to be expected, the secret performance of this duty is explicitly enjoined on each individual, "Thou, when thou prayest, enter into thy closet; and when thou hast shut thy doors upon thee pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly." Here it is represented as the duty of all to enter their closet; to retire from the view of the world, where no eye sees but the eye of their heavenly Father, and there express their wants to him with this assurance, " that he will reward them openly;" he will crown them in the present world with all that is best for them, and hereafter acknowledge them in the presence of angels and of the universe.

2. This duty appears reasonable when we realize our relation to the Lord God as our Creator, and Preserver, and Redeemer. He framed our bodies so admirably nice in every part of their structure; he formed the soul with its nobler endowments, capable of perpetual advancement in knowledge, and thus attaining to a higher degree of perfection and bliss." If Jehovah be thus a Father to each individual, may he not reasonably claim some tribute of honor." The artist who constructs an instrument with particular care, naturally expects a little advantage

from it; and is it not proper that He who gave being to man should receive some expressions of our homage? But there is another consideration still increasing our obligation to God which perhaps is not sufficiently realized; on him we constantly and necessarily depend for support. "In him," as the apostle elegantly expresses it, "we live, and move, and have our being." Our creation at first was not a greater miracle of his wisdom, and power and love, than our preservation from day to day. It is he who from moment to moment imparts vigor to our bodies, who continues the exercise of our intellectual powers, and from the unexausted treasures of whose bounty all our wants are supplied. Do we thus stand related to the Living God as both Creator and Preserver, and shall we refuse a portion of each day for holding communion with him, for expressing our love to, our veneration for, our delight in, and our dependance upon the Greatest and the Best of Beings; that Being from whom our all is derived at present, and to whose friendship we look for all blessedness in time, and eternity to come? Do I require his power each moment for my support, and shall I not ask the exertion of that power? Do I depend on his bounty for the supply of every want, and shall I not ask the effusions of that bounty? Do I need his mercy to pardon innumerable offences, and his patience to to bear with innumerable weaknesses, and shall I not

ask the exercise of this mercy and patience? Secret prayer is thus an act of homage due to Jehovah for his creating and preserving goodness. We are therefore instructed to address him as "our Father in heaven ;” not merely to adore him as a Being infinitely great, the King Eternal, Immortal, and Invisible, but to acknowledge him as "our Father," and friend; offering thanksgiving to him for past privileges, and expressing our reliance on his mercy for all that is requisite hereafter.

3. This duty appears reasonable, being recommended to us by the example of the righteous amidst all circumstances, and under all dispensations. "To which of the saints can we turn" who have not esteemed it as equally their duty and privilege to approach the Father of their spirits in acts of secret devotion, to acknowledge their imperfections, and implore his mercy to pardon; to express their grievances, and ask his covenant consolations for their support; to mention their wants, and ask a supply from his infinite fulness?" This is the generation of them that seek him; that seek thy face, O Jacob." Christians in the most obscure situations of life, and the lowest attainments in grace have entered the holiest of all with boldness, and poured forth their complaints into the ears of their heavenly Father, while those of the most elevated condition, and the greatest advancement in the spiritual life have deemed it their glory VOL. 3. G. 2

to bow as suppliants at the mercy-seat, and become debtors to free grace for all. Behold the importunity of the venerable patriarch Jacob: He was left alone, and when sequestered from the society of men, and surrounded with the shades of the night, "he wrestled with the angel; he wept and made supplication ;" and he was not more earnest than successful. "The redeeming Angel blessed him there." The dreary wilderness was converted into the house of God, and the gate of heaven. Who would not be importunate for a blessing, thus satisfying and permanent? Who would not exchange the splendors of a palace for a solitude so highly favored, or the society of men for an interview thus intimate with the Father of mercies and the God of glory? To the example of Jacob the patriarch we may add the exercises of Daniel the prophet as peculiarly instructive for enforcing this duty. "He kneeled three times a day, and prayed and gave thanks." He is represented as giving thanks. Petition and thanksgiving, are very properly connected in all our approaches to God. While we humbly expostulate for other mercies, we ought thankfully to acknowledge those which we have already received. "Be careful for nothing, but in every thing by prayer, and supplication let your requests be made known with thanksgiving." This service was performed by the prophet three times a day, and such also was the practice of roy