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promises. "If ye believe ye have the things ye ask for, ye shall receive them." Some would confine such commands and promises to the apostles. But St. James gives it as an unchangeable direction to the church. "If any one of you lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the sea, driven with the wind, and tossed. For let not that man think that he shall receive any thing of the Lord," James i.

These passages prove affiance in God is a principal property of Christian prayer, and require us to apply to him with liberty and confidence as to a Father. Indeed amongst all who love us, we can find none so tender and affectionate as he is to those who call upon him. The delightful communion between him and the faithful is therefore strongly expressed in the following words; "We have not received the spirit of bondage again to fear, but we have received the spirit of adoption, whereby we cry Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God." Our worship and absolute obedience to the eternal Majesty is sof tened into holy familarity, and, through the abundant grace of redemption, converted into a childlike dependence upon his care and love for us. Rom. viii.

It is difficult, indeed, to conceive how such confidence in God, and assurance of receiving from him every thing we ask for the good of our souls, can consist with a deep abiding consciousness of our own vileness; or how we can conquer the doubts arising from a sight of our numberless defects, so as to ask without a faltering tongue.

To remove this difficulty, another grand property of prayer, without which it cannot succeed, must be

insisted on, viz. Dependence on the sacrifice, righteousness, and intercession of Christ, the Head and great High Priest of his church. By this we constantly acknowledge our own good qualities are so far from procuring of themselves regard from God, that we do not presume to offer him even the homage due unto his name, without having respect to the merit of the all-perfect Mediator between God and man. By this act, we confess, that the death of Jesus, for our transgressions, to satisfy and demonstrate the justice of God, and his appearing in heaven our advocate, and the propitiation for our sin, is our grand encouragement to draw nigh to' God in full assurance of faith, notwithstanding the infinite purity of his nature, the dreadful examples of his indignation against sin, and the defilement daily coming upon us.

When Jesus is thus our peace and hope, there is no room for confusion or distrust though we be unworthy and vile. For he is ordained of God to make reconciliation for the sins of the people. He stands engaged by office and love to undertake the cause, and save the souls of all who come to God by him. And the command from heaven is express, that we should, in consideration of his character and office, "come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need."

Further, it is essential to acceptable prayer, that it be offered up in the name of Christ, if not immediately addressed to himself. We commit a capital offence when we overlook him. If any one dare to think thus with himself The mercy of God is suffieient encouragement to me to pray; I esteem it a disparagement of his goodness to apply to him by a Mediator; I need no one to intercede for me, nor will I be beholden to any thing more than my own

good qualities, and fitness for pardon, to make my peace with God, and procure me the benefit of eternal happiness. Prayer offered up to God upon such principles by any man is as great a wickedness as if he blessed an idol. It is an audacious censure of the divine constitution in the method of saving sinners and rebels. It is, as far as lies in man's power, to pull down the Son of God from his throne, and thurst him out of that highest office of unspeakable benevolence and glory, which he discharges in heaven. It is to treat even the revelation of God with scorn, since the most conspicuous doctrine in the Bible is, that Jesus Christ is the one Mediator between God and man, and advocate with the Father, and a propitiation for sin through faith in his blood, that God might be just, and yet the justifier of all that believe in Jesus.

There is an absolute need, therefore, that in all our approaches to God, we honour the Son even as we honour the Father, by solemnly expressing our dependence upon his sacrifice, righteousness, and intercession as the only means of enjoying the love of God.

Though we ask, therefore, only things promised, as disciples of Christ, and in his name, meaning no more, by these terms, than that we believe Christ was a prophet sent of God, our petitions, instead of finding acceptance, will be a high crime, betraying our haughty spirit and stubborn unbelief. For nothing but pride, and a rejection of Christ the Saviour, can lead us flatly to contradict the scripture declarations: "There is no other name given under heaven, whereby we can be saved, but that of Jesus; no way of coming to the Father, but by him." To suppose we may come in our own name, if we practice moral righteousness, makes Christ of none effect. No wonder, therefore, such stress is laid, in

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scripture, on prayer being offered up to God through Jesus Christ our Lord.

From what has been advanced, it appears indis-putable, that a real purpose to obey God, a humble sense of our vile polluted condition before him, a full assurance of being heard, and a perpetual dependence on the Lord Jesus Christ the one Mediator, must unite in all acceptable prayer.

In the prayer of all real Christians, they do unite at first faintly, and not so easily to be discerned; but as Christians grow in grace, these properties become more and more conspicuous, and they themselves more conscious and assured, that in this manner they worship the God of their salvation.

But this spirit of true devotion is not confined to the closet or family. It leads Christians to delight in the great congregation, and be present in all ordinances by which God is honoured, his faithful people comforted and strengthened, and particularly, as opportunity offers, it is the desire of every one who glories in the cross of Christ, to eat and drink at his table, that they may there enjoy the communion of saints, and the most lively representation of Christ's body given for them, and of the blood of the New Testament shed for the remission of sins.

SUNDAY XLIX.

CHAP. XLIX.

On the certain Success of Prayer.

BELIEVERS in Christ are encouraged diligently to pray, from absolute assurances that they shall succeed. This success is ascertained by considering from whence true prayer in the heart arises. We are taught in scripture, that of ourselves we cannot think a good thought, much less feel a desire and purpose to obey the Lord God in all things. If then we do come to him, as a child in want to his father, trusting in our Lord Jesus Christ, it is from a divine influence called in scripture, the drawing of the Father. Can such a gift be vouchsafed in vain? Can we think any one is enlightened to beg grace, that he may know and live in obedience to the will of God, yet not be heard? Can a poor petitioner fall down low on his knees before God for this excellent gift, yet rise up confounded at the rejection of his suit? No, by no means. The merciful, gracious God is not wont thus to afflict the contrite spirit, and disappoint the holy expectations excited in the heart by his own agency. On the contrary, a real desire of receiving any spiritual blessing is a pledge of its being given: "For every good and every perfect gift cometh from above, from the Father of lights, in whom is no variableness, neither shadow of turning, who of his own will begot us by the word of his truth," James i.

This is established by many affecting declarations. God represents himself as taking delight in the

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