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Such indeed are the pride and ungodliness of man, that left to himself, and under Satan's influence, he never will pray in sincerity. Confounding the depraved disinclination with a real want of ability, many thence argue the want of obligation. But this argument, if it prove any thing, proves too much; and would consequently repeal the law and abrogate the Gospel, and furnish the devil himself with an apology, by making inward depravity a justification of outward rebellion: the desperate wickedness of the heart, for the desperate wickedness of the life. For certain it is, that man is as much disinclined to keep the whole law, or to repent and believe the Gospel, as he is to pray; and will never do either one or the other, if left to himself, destitute of the influence of divine grace. But doth this indeed

be not sure of his conversion, he cannot be sure whether he may, and ought to pray or not. Thus assurance springs up in a sinner's heart all at once; and now having received he may ask; having found he may begin to seek; the door being opened he may begin to knock!-Surely at first glance every one must see this to be absurd and unscriptural, yea, antiscriptural. Truly all ought to pray, but none will in sincerity, until the Holy Spirit in some degree inclines the heart. Then a man feels an inclination to do that, which before was his duty, though he did it not: frequently he knows not from whence this change proceeds: but is encouraged, by such Scriptures as that before alluded to, (Matt. vii. 7, 8. or Isaiah lv. 6, 7.) "Seek ye the Lord while he may be found, call ye upon "him while he is near. Let the wicked forsake his way." Thus he begins to ask and seek, and in consequence, to receive and find : in this way giving diligence he makes his calling and election sure: and this statement reconciles all the different views the Scripture gives us of this matter. The Lord seeking us when lost, and being found of us when we sought him not, inclines us, (though we be not aware whence this inclination comes,) to seek him in prayer'; and thus we receive all spiritual and eternal blessings in the way of ing and receiving.

justify all our transgressions of the law, and contempt of the Gospel?

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Again, prayer is an important part of that worship and obedience which the law requires: and it is also the grand means of receiving from Jesus new covenant blessings. He then, who prays not, at once breaks the law, and contemns the Gospel: " and he "that keeps the whole law, and* thus offends in one point, is guilty of allt." If then a sinner ought not to pray, he is justifiable in breaking the whole law, and equally justifiable in neglecting the salvation of the Gospel! In fact, however, our depraved inclinations are in no respect the measure of our duty, but the direct opposite. "The carnal "mind is enmity against God; is not subject to the "law of God, nor indeed can be." The law, to which the carnal mind cannot be subject, is the measure of our duty. This, men cannot obey, because of the depravity of their nature, which enhances instead of extenuating their guilt. Men ought to love God and one another: having sinned, they ought to repent: they ought to believe and pray to deny themselves and mortify their lusts: But they do not. What is the reason? They cannot. But in what sense is this true? In fact, because they dislike God's service, hate his law, reject his authority, despise his Gospel, and prefer the gratification of their lusts And because these hateful dispositions are so predominant in them, that without the inter

* Numbers, xv. 30, 31.-" The soul that doeth ought presump"tuously, the same reproacheth the Lord-he hath despised the "Word of the Lord."

+ James, ii. 10, 11.

position of omnipotence, they are insuperable. Can these hateful dispositions then be seriously urged as an excuse? Will any dare to urge them at the day of judgment? No, " every mouth will then be stop"ped, and all the world shall be found guilty before "God." I should not in this place have touched upon this controversial subject, had I not observed how greedily this poison is drunk down, and how fatally it operates in stupefying the conscience, flattering the pride, and apologizing for the sloth of mankind.

Instead of thus abetting, we should endeavour to counteract, these artifices of Satan, and to combat the reluctancy of a sinner's heart, by showing the absolute necessity of prayer unto salvation; enforcing the invitations to the throne of grace; expatiating on the promises made to all who call upon the Lord; explaining the nature of prayer; directing him in the new and living Way, to the throne of grace; answering his objections, obviating his discouragements, representing it as our privilege, and unspeakable consolation; and exhorting him to draw near, and share our happiness: for we may be assured that they, who are thus excited to pray, will in due time," render unto God the praise of making them to differ."

But I return from this digression. My fellow sinners, you must pray or perish.-Your backwardness to pray, should humble you, and stir you up to overcome it, especially by crying unto the Lord to incline your heart by his grace to love and delight in prayer. Your ignorance should urge you to begin as the disciples did: "Lord teach us to pray."

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You must not yield to corruption, temptation, or discouragement, but persevere in prayer with all sincerity and earnestness. If you pray aright, you will be very far from trusting in, or boasting of your prayers; for you will perceive much imperfection and defilement in them. But though humbled on that account, you need not despond; your prayers, though broken, faultering, and feeble, (if you mean what you express, and desire what you ask,) shall meet with acceptance through the intercession of Jesus, and be not only answered, but in due season far exceeded. Especially in this way you must seek repentance, as the gift of God through Jesus Christ; using the other means with diligence, earnestness, and perseverance: and then you will as. suredly be made partakers of that "repentance, "which is unto salvation not to be repented of."

CONCLUSION.

HAVI

AVING thus gone through the subject, according to the method at first laid down, nothing remains but to close with a few practical observations.

I. I would observe from what has been discoursed, that every species of religion, in which repentance forms no prominent part from first to last, is justly to be suspected, yea, certainly to be condemned, as unscriptural and destructive. There is a great deal of this religion in the world, which often comes recommended by extraordinary zeal for some peculiar doctrines of christianity, and is distinguished by unwarranted confidence and high affections. Men, hearing the Gospel, are superficially alarmed on account of their sins, and eagerly look out for comfort. Through inexperience, they lie open to Satan's artifice, and are easily imposed on with false comfort, deduced from false principles, exactly suited to their carnal unhumbled hearts. Thus they presume that their sins are pardoned, and their state good; and with this presumption, self-love is delighted, and high affections produced: these, expressed in earnest, fluent language, create them injudicious admirers this flatters and affects them the more, and confrms them in their confidence; so that they think

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