[They will repeat their accustomed form at stated seasons Or they will offer a few general and cold petitionsAnd with this outward act they will rest satisfied— They feel no pleasure in the duty, but perform it as a task-] But there are few indeed who pray to God aright [There is a remnant now, as there was in the prophet's daysh There are some who "stir up their souls to lay hold on God" But these are few when compared with the bulk of mankind They may be said comparatively to be "none" at all-] III. The consequences of this neglect The tokens of God's displeasure, which those in the text experienced, will be experienced by all who neglect prayer God will surely "hide his face from them" He will not reveal to them his glory [He reveals himself to his people as he does not unto the world He shines into their hearts to discover to them his gloryBut he will vouchsafe no such mercy to those who call not upon him His perfections are to them rather an object of terror than of admiration-] He will not manifest to them his love [He often "sheds abroad his love in the hearts" of those who seek him But the neglecters of prayer "intermeddle not with their joy" They are strangers to the Spirit of adoption They rather banish God from their thoughts, and wish like the fool He will not communicate to them his blessings [His faithful worshippers have all the blessings of grace and glory But others have no part or lot with them— Isai. viii. 18. The prophet certainly did not mean to include them in his censure. i John xiv. 22. k Prov. xiv. 10. Ps. xiv. 1. The words in Italics are not in the original. VOL. I. 3 X The blessings they do enjoy are turned into a curse unto them And to eternity must they ascribe their misery to their own neglectTM-] APPLICATION They, who live without prayer, should consider these things [This offence has been awfully marked by the indignation of God" How bitter must be the reflections of those who perish through this neglect! Surely all should seek the Lord while he may be found-] They also, who are formal in prayer, should lay them to heart [These, as being more liable to deceive themselves, are in greater danger Our prayers must be fervent in order to be effectual If we would enter into heaven, we must press into it with violenceP-] Nor should this subject ever be forgotten by those who profess godliness [Unless we stir up ourselves continually, we shall soon lose the divine presence We cannot guard too much against formality in prayerLet us be encouraged by God's gracious declaration] m If all the souls that are banished from the divine presence were asked, "Wherefore has God hid his face from you?" they must assign the reason that is given in the text. Ps. lxxxi. 10-12. "God gave them up:" to what? to their enemies? to death? or to immediate and eternal condemnation? No; to what was worse than even that, "their own hearts lust," that they might "treasure up wrath against the day of wrath." • James v. 16. P Matt. xi. 12. 4 Prov. xv. 8. God is not more pleased with the songs of an. gels than with the sighs and groans of a contrite soul. XCIV. THE DUTY OF PERSEVERING IN PRAYER. Luke xviii. 1. Men ought always to pray, and not to fàint. THE efficacy of prayer is continually exhibited in the sacred writings And every incitement to it is afforded us Nevertheless we are prone to faint in the performance of it To encourage our perseverance in it our Lord delivered a parable Waving all notice of the parable itself, we shall consider I. Our duty To be always in the act of prayer would interfere with other duties That which is here inculcated, implies that we pray Statedly [Regular seasons for prayer should be fixed Except in cases of absolute necessitya they should be adhered to We should constantly acknowledge God in the public assembly We should maintain his worship also in our families. [There are many particular occasions which require us to pray Prosperity, that God may counteract its evil tendency b Heb. x. 25. Matt. ix. 13. • Abraham and Joshua were noted for their attention to family religion: Gen. xviii. 19. Josh. xxiv. 15. and our Lord's example is worthy of imitation; he not only expounded his parables to his disciples in private, .but prayed with them. See Luke ix. 18. which means," he was at a distance from the multitude, and praying with his disciples." How frequent the stated seasons shall be, must be left to our own discretion; David's example is good, Ps. Iv. 17. But as the morning and evening sacrifices were called the continual burnt-offering, so they may be said to pray always who pray at those returning seasons. * Our liturgy teaches us to pray, in all time of our wealth: Sce Prov. xxx. 9. Adversity, that we may be supported under it— Times of public distress or danger, to avert the calamitys—] Habitually [We should maintain a spiritual frame of mind We may have a disposition for prayer in the midst of busi ness Nor will secret ejaculations prevail less than solemn devotions-] Το pray thus is our duty; "We ought," &c. It is a duty we owe to God [He, our Creator, Preserver, and Redeemer, has commanded it Nor can any thing absolve us from our obligation to obey-] We owe it also to our neighbour [The edification of Christ's mystical body depends, not only on the union of every part with the head, but on the whole being fitly framed together, and on every joint supplying its proper nourishment_ But if we be remiss in prayer, we shall be incapable of administering that benefit, which other members have a right to expect from us We owe it to ourselves [A"spirit of supplication" is as necessary to the soul, as food to the body Nor can we feel any regard for our souls, if we do not cultivate it-] It is, however, by no means easy to fulfil this duty II. The difficulties that attend it When we set ourselves to the performance of it, we shall find difficulties Before we begin to pray [Worldly business may indispose our minds for this employment Family cares may distract and dissipate our thoughts— ment f James v. 13. 8 2 Chron. vii. 14. h Compare 2 Sam. xv. 31. with 2 Sam. xvii. 14, 23. See also Neh. ii. 4, 6. i Eph. iv. 16. Col. ii. 19. Samuel had a deep conviction of this truth; 1 Sam. xij. 23. By these means many are tempted to defer their religious exercises But to yield to the temptation is to increase the difficulty-] While we are engaged in prayer [The world is never more troublesome than at such seasons Something seen or heard, lost or gained, done or to be done, will generally obtrude itself upon us when we are at the throne of grace The flesh also, with its vilest imaginations, will solicit our attention Nor will Satan be backward to interrupt our devotions] After we have concluded prayer [When we have prayed, we should expect an answerBut worldliness may again induce a forgetfulness of GodImpatience to receive the desired blessings may deject usIgnorance of the method in which God answers prayer may cause us to disquiet ourselves with many ungrounded apprehensions Unbelief may rob us of the benefits we might have receivedTM Whatever obstructs God's answers to prayer, disqualifies us for the future discharge of that duty-] APPLICATION [Let us not expect victory without many conflictsLet us remember the effect of perseverance in the case of Moses" Above all, let us attend to the parable spoken for this endo So shall we be kept from fainting under our discourage ments And God will fulfil to us his own promise"-] He has various devices whereby he strives to accomplish his purpose. He will suggest" it is needless to pray:" or, "it is presumption for so great a sinner tolask any thing of God:" or, "it is hypocrisy to ask, when the heart is so little engaged." Sometimes he will inject into the Christian's mind the most blasphemous and horrid thoughts; and at other times tempt him to admire his own fluency and enlargement in prayer. Such are the "fiery darts" with which he often assails the soul, Eph. vi. 16. James i. 6, 7. • Luke xviii. 2-8. a Exod. xvii. 11-13. |