the worfe. Who, for example, would labour, if his neceffities.could be fupplied with equal certainty by prayer? How few would contain within any bounds of moderation thofe paffions and pleasures, which at prefent are checked only by difeafe or the dread of it, if prayer would infallibly reftore health? In fhort, if the efficacy of prayer were fo conftant and obfervable as to be relied upon beforehand, it is easy to forefee that the conduct of mankind would, in proportion to that reliance, become carelefs and diforderly. It is poffible in the nature of things, that our prayers may, in many inftances, be efficacious, and yet our experience of their efficacy be dubious and obfcure. Therefore, if the light of nature inftruct us by any other arguments to hope for effect from prayer; ftill more, if the fcriptures authorize thofe hopes by promises of acceptance; it seems not a fufficient reason for calling in queftion the reality of fuch effects, that our obfervation of them are ambiguous: efpecially fince it appears probable, that this very ambiguity is neceffary to the happiness and fafety of human life. But fome, whofe objections do not exclude all prayer, are offended with the mode of prayer in ufe amongst us, and with many of the fubjects, which are almoft univerfally introduced into public worship, and recommended to private devotion. To pray for particular favours by name, is to dictate, it has been faid, to divine wisdom and goodnefs to intercede for others, efpecially for whole nations and empires, is ftill worfe; it is to prefume that we poffefs fuch an intereft with the Deity, as to be able, by our applications, to bend the most important of his counfels; and that the happiness of others, and even the profperity of communities, is to depend upon this intereft and upon our choice. Now how unequal foever our knowledge of the divine œconomy may be to the folution of this diffculty, which requires perhaps a comprehenfion of the the entire plan, and of all the ends of God's moral government, to explain fatisfactorily, we can understand one thing concerning it, that it is after all nothing more than the making of one man the inftrument of happiness and mifery to another; which is perfectly of a piece with the courfe and order that obtain, and which we muft believe were intended to obtain, in human affairs. Why may we not be affifted by the prayers of other men, who are beholden for our fupport to their labour? Why may `not our happiness be made in fome cases to depend upon the good offices of our neighbours? The happinefs and mifery of great numbers we fee oftentimes at the difpofal of one man's choice, or liable to be much affected by his conduct: what greater difficulty is there in fuppofing, that the prayers of an individual may avert a calamity from multitudes, or be accepted to the benefit of whole communities? CHAP. OF THE DUTY AND EFFICACY OF PRAYER, AS REPRESENTED IN SCRIPTURL. HE reader will have obferved, that the reflections ftated 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 addreffing prayer to God. To prove that the efficacy of prayers is not confiftent with the attributes of the Deity, does not prove that prayers are actually efficacious; and in the want of that unequivocal teftimony, which experience alone could afford to this point, but which we do not poffefs, and have feen good reason why we are not to expect, the light of nature leaves us ta controverted probabilities, drawn from the impulfe by which mankind have been almoft univerfally prompted to devotion, and from fome beneficial purposes, which, it is conceived, may be better anfwered by the audience of prayer, than by any other mode of communicating the fame bleffings. The revelations which we deem authentic, completely fupply this defect of natural religion. They require prayer to God as a duty; and they contain pofitive affurances of its efficacy and acceptance. We could have no reasonable motive for the exercife of prayer, without believing that it may avail to the relief of our wants. This belief can only be founded, either in a fenfible experience of the effect of prayer, or in promifes of acceptance fignified by divine authority. Our knowledge would have come to us in the former way,, lefs capable, indeed, of doubt, but fubjected to the abufes and inconveniences briefly defcribed above: U above in the latter way; that is, by authorized fignifications of God's general difpofition to hear and anfwer the devout fupplications of his creatures, we are encouraged to pray, but not to place fuch a dependence upon prayer, as might relax other obligations, or confound the order of events and human expectations. The fcriptures not only affirm the propriety of prayer in general, but furnish precepts or examples which juftify fome topics and modes of prayer that have been thought exceptionable. And as the whole fubject refts fo much upon the foundation of fcripture, I fhall put down at length texts applicable to the five following heads; to the duty aud efficacy of prayer in general; of prayer for particular favours by name; for public national bleffings; of interceffion for others; of the repetition of unfuccefsful prayers. Texts enjoining prayer in general: "Afk and it fhall be given you, feek and ye fhall find If ye, being evil, know how to give good gifts un to your children, how much more fhall your fa "ther, which is in heaven, give good things to them "that afk him?" "Watch ye therefore, and pray always, that ye may be accounted worthy to ef cape all thofe things that fhall come to pafs, and to fiand before the fon of man." " Serving the "Lord, rejoicing in hope, patient in tribulation, continuing inflant in prayer." "Be careful for nothing, but in every thing by prayer and suppli"cation, with thankfgiving let your requests be "made known unto God." "I will, therefore, "that men pray every where, lifting up holy hands "without wrath and doubting." Pray without ceafing" Matt. vii. 7. 11. Luke xxi. 36. Rom. xii. 12. Phil. iv. 6. 1 Theff. v. 17. 1 Tim. ii. 8. Add to thefe, that Chrift's reproof of the oftentation and prolixity of pharifaical prayers, and his recommendation to his difciples of retirement and fimplicity in theirs, theirs, together with his dictating a particular form of prayer, all prefuppole prayer to be an acceptable and availing fervice. Examples of prayer for particular favours by name: "For this thing (to wit, fome bodily infirinity, which he calls "a thorn given him in the "flefh") I befought the Lord thrice that it might depart from me." "Night and day praying exceedingly, that we might fee your face, and perfect "that which is lacking in your faith." 1. Theff. iii. 10. 2 Cor. xii. 8. Directions to pray for national or public bleflings; "the Lord rain, in the time of the latter rain; fo "the Lord fhall make bright clouds, and give them "fhowers of rain to every one grafs in the field." I exhort, therefore, that firft of all, fupplications, prayers, interceffions, 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 peace"able life, in all godlinefs and honefty; for this is good and acceptable in the fight of God our SaPfalm cxxii. 6. Zech. x. 1. 1 Tim. ii. 1, "viour." 2, 3. Examples of interceffion, and exhortations to intercede for others: "And Mofes befought the Lord "his God, and faid, Lord, why doth thy wrath "wax hot against thy people? Remember Abraham, Ifaac, and Ifrael, thy fervants, And the Lord repented of the evil which he thought to do unto "his people.' "Peter therefore was kept in pri"fon, but prayer was made without ceafing, of the "church unto God for him." For God is my witness, that without ceafing I make mention of you always in my prayers." Now I befeech you, bre"thren, for the Lord Jefus Chrift's fake, and for "the love of the fpirit, that ye ftrive together with me, in your prayers for me." "Confefs your "faults one to another, and pray one for another, |