of one mind, and there is none can turn him. He knows our thoughts before we express them in words; and there are such manifold defects in our best duties, that instead of moving his pity, they might excite his abhorrence. What, then, are the ends of prayer? To glorify God; to calm and quiet the troubled mind; to prepare us for the reception of mercies, and enhance their value when received. In a word, prayer is an incumbent duty. "For all these things," says he who will prescribe, and not be prescribed to, "will I be inquired of by the house of Israel." And therefore, whether we ever obtain what we ask or no, whilst we are praying, we are performing our duty. (5.) In order to the cheerful and constant discharge of the duty of prayer, it is necessary that we understand the powerful motives and blessed encouragements thereto with which we are furnished in the divine word. It is there expressly and repeatedly commanded; we have many gracious promises of assistance and acceptance; the most excellent examples are set before us; those that now sing in heaven prayed upon earth. We have also many remarkable instances of the prevalency of prayer, and by some of them are instructed in this pleasing truth, that the blessing sought may, for wise ends and purposes, be withheld, and yet the prayer itself not be in vain. The effects of prayer may remain when we are gone; and it will not be wholly fruitless, though our expectations may be frustrated for a time; for "those that sow in tears shall reap in joy," and "he that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." III. What is implied in the resolution here formed-" I will pray with the spirit, and with the understanding also." This I design as a practical improvement of the whole: attend then, my dear friends, seriously attend, to what I now say. This does not imply, that when you cannot pray as you would, that is, in the manner here described, you will not pray at all; no, if you cannot pray with the spirit and understanding, you will pray for them. Neither does it imply, that when you have formed the resolution in my text, you can execute it in your own strength; for you have neither the command of God's Spirit nor of your own understanding; but it supposes a consciousness of past defects, that you have not prayed heretofore in the manner you ought or could wish, and that it is your earnest desire, and you will, by the assistance of Divine grace, use your utmost endeavours, that what is your resolution may also be your experience and practice; that you may no longer address God in the cold and formal manner you have done,-not pray like Saul the Pharisee, but like Paul the Christian. "I will pray," says the apostle, "with the spirit, and will pray with the understanding also." I will never be contented till I can do it; and having once entered upon such a course, I will continue in it to the end. Here you have an excellent pattern; endeavour closely to copy it. Be followers of them who through faith and patience now inherit the promises. Whilst others prayer restrain, Nor lift a sigh to heaven, Since each revolving sun A mercy-seat's prepared, Through Christ's atoning blood; There will I seek until I find An all-propitious God. And if I'm called to wait A glimpse, though on a dying bed, Will all my pains repay. of one mind, and there is none can turn him. He knows our thoughts before we express them in words; and there are such manifold defects in our best duties, that instead of moving his pity, they might excite his abhorrence. What, then, are the ends of prayer? To glorify God; to calm and quiet the troubled mind; to prepare us for the reception of mercies, and enhance their value when received. In a word, prayer is an incumbent duty. "For all these things," says he who will prescribe, and not be prescribed to, "will I be inquired of by the house of Israel." And therefore, whether we ever obtain what we ask or no, whilst we are praying, we are performing our duty. (5.) In order to the cheerful and constant discharge of the duty of prayer, it is necessary that we understand the powerful motives and blessed encouragements thereto with which we are furnished in the divine word. It is there expressly and repeatedly commanded; we have many gracious promises of assistance and acceptance; the most excellent examples are set before us; those that now sing in heaven prayed upon earth. We have also many remarkable instances of the prevalency of prayer, and by some of them are instructed. in this pleasing truth, that the blessing sought may, for wise ends and purposes, be withheld, and yet the prayer itself not be in vain. The effects of prayer may remain when we are gone; and it will not be wholly fruitless, though our expectations may be frustrated for a time; for "those that sow in tears shall reap in joy," and "he that goeth forth. and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." III. What is implied in the resolution here formed-"I will pray with the spirit, and with the understanding also." This I design as a practical improvement of the whole: attend then, my dear friends, seriously attend, to what I now say. This does not imply, that when you cannot pray as you would, that is, in the manner here described, you will not pray at all; no, if you cannot pray with the spirit and understanding, you will pray for them. Neither does it imply, that when you have formed the resolution in my 369 text, you can execute it in your own strength; for you have neither the command of God's Spirit nor of your own understanding; but it supposes a consciousness of past defects, that you have not prayed heretofore in the manner you ought or could wish, and that it is your earnest desire, and you will, by the assistance of Divine grace, use your utmost endeavours, that what is your resolution may also be your experience and practice; that you may no longer address God in the cold and formal manner you have done,—not pray like Saul the Pharisee, but like Paul the Christian. "I will pray," says the apostle," with the spirit, and will pray with the understanding also." tented till I can do it; and having once entered upon such I will never be cona course, I will continue in it to the end. Here you have an excellent pattern; endeavour closely to copy it. Be followers of them who through faith and patience now inherit the promises. Whilst others prayer restrain, Nor lift a sigh to heaven, To me, dear Lord, O may there be Since each revolving sun A mercy-seat's prepared, And if I'm called to wait A glimpse, though on a dying bed, SERMON LIV. THE HIDDEN DESIGN OF CHRIST'S MINISTRY. JOHN IV. 4. He must needs go through Samaria. THE Lord Jesus Christ hath set us an example of indefatigable industry and unwearied diligence. He did not live the life of a recluse, shut himself up in a monastery, or retire into a desert, under a pretence of more effectually devoting himself to the service of God; but he went from house to house, from village to village, and from city to city, and wherever he went he did good both to the bodies and souls of men. In short, his whole life was one continued act of the most generous and disinterested love to mankind; and to do the will of God was his meat and drink, his continual joy and refreshment. To avoid the rage of the persecuting Jews, he was now travelling from Judea to Galilee, and it is said in my text, "He must needs go through Samaria." And I shall here take notice, 1st, of the city of Samaria; 2d, the manner of Christ's going through it; and 3d, the necessity here spoken of. I. I am to give some account of Samaria. It was an ancient, large, and opulent city, built by Omri, king of Israel, on a hill, which he bought of Shemer, from whom it derived its name. But when the Israelites were carried captive by the kings of Assyria, it was replenished with |