"men love darkness rather than light, because their deeds are evil."

It is acknowledged by all, that man has nothing good in his own nature, independent of the Divine Being. "There is none good but one-that is, God." Therefore, if we find any thing in our own hearts to condemn us for evil, it must be something that is good, something that comes from God; for evil will not condemn evil. Satan is not "divided against himself." This pure principle of Divine light not only condemns us for evil, and "sets our sins in order before us," but it likewise incites us to goodness, and when we are obedient to it we are sensible of a holy joy, a heavenly serenity of mind, which the apostle Paul describes as the "love of God, shed abroad in the heart."

John. I can bear witness to that; for I have experienced it in some measure, and I must acknowledge that it far surpasses all the joys this world can afford.

Father. These truths are admitted by the most pious and enlightened writers of every Christian denomination that I am acquainted with; and many of them have acknowledged, that at times they have been so influenced by Divine grace, in their religious services, that their words seemed to come to them unsought, and were accompanied with such convincing power and divine energy, that all opposition was subdued, and many hearts were melted into love and tenderness. Almost every pious and experienced Christian will acknowledge, that he has often known something of this heavenly influence to pervade hist mind, during his seasons of private devotion, when he has withdrawn his mind from the world, and prostrated his whole soul in silent adoration before that awful Being whose presence fills infinity, and whose power upholds the universe. Why then should there be so little of this power, and this precious solemnity, experienced in the religious worship that generally

prevails in christendom? Is it not because men have "forsaken God, the fountain of living water, and have hewn out to themselves cisterns,-broken cisterns, that can hold no water?" Instead of waiting for his power to influence their hearts, to control their thoughts, and to enable them to worship in spirit and in truth, how many rush into forms and ceremonies, without waiting for any divine influence to pervade their minds; forgetful of the apostolic declaration, that " we know not what to pray for as we ought, but the spirit itself maketh intercession for us with groanings which cannot be uttered; and he that searcheth the heart knoweth what is the mind of the Spirit, because he maketh intercession for the saints. according to the will of God." Rom. viii. 26, 27.

John. But it will not be safe, from this, to conclude that all vocal utterance of prayer or praise is inconsistent with true spiritual worship; for Christ himself prayed with his disciples, and gave them a form of prayer at their request. It is also said, that they sang a hymn after eating the passover.

Father. I would by no means restrict divine worship to entire silence; for it does not consist in outward silence alone, any more than it does in words. The apostle Paul says, "I will pray with the spirit and with the understanding also: I will sing with the spirit and with the understanding also." 1 Cor. xiv. 15. From this, it is evident he thought the understanding alone was not sufficient, without the aid of "the spirit" of divine grace, to dictate prayer or praise to God. In his epistle to the Ephesians, he tells them to "take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always with all prayer and supplication, in the spirit, and watching thereunto, with all perseverance, and supplication for all saints." In nearly all the instructions of the blessed Jesus and his apostles respecting prayer, the duty of watching is carefully enjoined; for the hearts even of the faithful, are not always in

a state suited to pray or sing praises to God. It is the duty of all to watch thereunto, as the "sick and the impotent folk" waited at the pool of Bethesda, until "an angel came down and troubled the water, and then "they stepped in" and "were healed of whatsoever disease they had." John v. 4.

"Watch and pray," said Jesus, "for ye know not the hour when the Son of man cometh." "Blessed are those servants whom the Lord, when he cometh, shall find watching verily, I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them." Luke *xii. 37.

As to the hymn which they sang after eating the passover, I have no doubt it was dictated by the "power and wisdom of God," which dwelt in Jesus; for he told them, on several occasions, "Whatsoever I speak, even as the Father said unto me so I speak." "I can of mine own self do nothing; as I hear I judge." Therefore a hymn, dictated and sung under this divine influence, must have been highly edifying. When he promised his disciples that the "Comforter, which is the Spirit of Truth," should come and teach them all things, he certainly did not intend to limit its operations by confining them to a set form of prayer or praise.

The prayer known by the name of the Lord's prayer, was also dictated by the same Divine wisdom, and was exactly adapted to the occasion on which it was given; but it does not follow that it will suit all occasions; for we have no account of its being used afterwards by the apostles, although their praying is often mentioned.

The Lord's prayer is remarkably short, and yet. very comprehensive; and it appears to have been designed to show his disciples, that they must not be like the heathen, who thought "to be heard for their much speaking." His parable of the publican, who smote his breast, and said, "Lord be merciful to me

a sinner," and came down justified rather than the Pharisee who made a long profession, was also intended to show, that it is not the formal hypocrite, but the humble contrite heart, which is acceptable in the Divine sight. God looks at the heart; the form of prayer or praise is nothing in his sight; but the influence under which it is performed is every thing. Our Lord says, "Your Father knoweth what things ye have need of before ye ask him.". He knows what will be good for us better than we do ourselves; and if we set about asking him for whatever we may deem right in our own eyes, we shall often "ask amiss," and then it will be an evidence of his mercy not to grant it.

James. What is the use of praying, then?

Father. The object of prayer is not to change the Divine purposes, but to conform our wills to his. His will, and his purposes, are always the same, and always right; for in him is neither variableness nor shadow of turning. One object of religious worship is, to seek for light from him to know our own siates and conditions; and when we are thus brought to see what we stand in need of, he gives us ability to ask it; he extends to us his holy sceptre, and grants the prayer that is made according to his will. This is the prayer of faith that is always availing, whether it be uttered vocally, or only breathed in the secret of the soul. The man whose heart is devoted to God will be always watching unto prayer," and may therefore be said to "pray without ceasing," for he will be often engaged in mental supplication, or in songs of praise, "making melody in his heart unto the Lord." Nor will his prayers be confined to supplications for his own soul. As all the members of the true church are one in spirit, being baptized by one spirit into one body, and thereby made to sympathize one with another; so each member will be at times dipped into a feeling of near unity with the

66

brethren, and may feel himself constrained, by the influence of Divine love, to offer up a petition on their behalf, either vocal or mental, which will be acceptable in the Divine sight; and being accompanied by the influence of his Holy Spirit, cannot fail to do good. He who prays, preaches, or sings, without this influence, is like one who shoots his arrows at a venture, and, unless his rashness be overruled by Divine Providence, he is more likely to do harm than good. But even when we think ourselves clothed with ability for religious services, it is well to remember the caution of the royal preacher, "Keep thy foot when thou goest to the house of God, and be more ready to hear than to give the sacrifice of fools: for they consider not that they do evil. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God: for God is in heaven and thou upon earth; therefore let thy words be few." Ecc. v. 1.

John. Does not our Lord promise that "whatsoever ye shall ask in my name, that will I do?"

Futher. Yes; there is such a promise frequently repeated: but we are not to understand that merely taking the name of Jesus Christ into our mouths, will ensure acceptance to our prayers; for the wicked can do this as readily as the righteous, and even those who are comparatively good may do it improperly. The name of the Lord is often used in the scriptures to signify the power, spirit, or presence of the Lord. Thus, when he promised to send his angel to go before the Israelites, to keep them in the way, he told them, "Beware of him and obey his voice, provoke him not; for he will not pardon your transgressions, for my name is in him." Ex. xxiii. 21. "In all their afflictions he was afflicted, and the angel of his presence saved them; in his love and in his pity he redeemed them, and he bare them and carried them all the days of old." Is. xiii. 9. The prophet Jere