PREFACE.

I SEND abroad this little book with less diffidence than any former publication which I have intruded on the Christian world, from the pleasing consideration, that as it is the result of no merit, the product of but little labour, neither the effect of great study or application, but merely a compilation from Scripture; it cannot justly become the object of criticism, but is alike unexposed to censure, and unentitled to praise. And as it aspires to no higher attention, than to become the humble companion of the Christian in those vacant hours which, more or less, are in every man's life, and which the world can neither fill nor gratify, perhaps its modesty may be thought a sufficient recommendation.

I feel much satisfaction also, I confess, under this idea, from another consideration; and that is, that as the whole of what is here offered to the reader's perusal is gathered from the Book of God, it certainly claims an equal respect from every man, and must be universally deserving the attention of all. Whoever makes the sacred volume the standard of his religious faith, will find nothing here to offend him. For whether the arrangements shall or shall not be exactly corresponding to his own sentiments, yet the book itself can furnish no reasonable objection, because it contains nothing but the pure ore of the divine word, unmixed and unalloyed with human dross.

The title-page sufficiently explains the design of this little work, that it is intended to become the pocket companion of the serious Christian: and the object of it is, that by always having at hand some refreshing portion of Scripture, suited to the various situations which are perpetually occurring in the experience of every man's life, recourse might be had to it as occa sion may require; and thus, by not confining religion to the mere stated seasons of worship only, which tends, in a great measure, to defeat its own purposes; but by mingling it with the ordinary events of life, the mind may be always preserved

in a flame of devotion, and furnished with a fund of the most pious sentiments from the sacred treasury of God's holy word, to keep up a constant intercourse at the throne of grace.

The advantages of such a companion in a world like the present, are too plain to require being enumerated. What from the corruptions of the heart within, the numerous temptations of the world from without, and the situations of danger of the enemy, all around; every gracious man's experience cannot but have feelingly taught him how infinitely to be prized that precious book of God is, which furnishes, for every case, a lamp to the feet, and a light to the path. Neither is it, in my apprehension, the most inconsiderable proof of its own intrinsic excellence and divine authority, that there is not a single situation in which the human mind can be placed, but what hath some more direct provision made for it in the Holy Volume. But how invaluable soever the Bible is in itself, and near at hand as it ought ever to be kept for perusal; yet men of much labour and little leisure, find it, I believe, rather an impracticable study to turn over the sacred pages in the very moment of need, in quest of some gracious direction to guide, or some divine consolation to refresh, on the immediate occasion. By selecting, therefore, a few of the more luminous and striking passages, which may be found most suitable to general use, and arranging them under their different classes, both the busy and the uninformed may at once be provided with an easy help to answer their wishes in this particular: and the disconsolate, the tried, and the humble Christian, who knows what real communion with God in Christ is worth, in a dark hour will think the present no unacceptable companion, as a guide to walk with, to direct to the very Scripture best suited to their case in the season of necessity. In sick rooms, and dying chambers particularly, where all the refreshments of grace are required, but where the soul is for the most part too much oppressed to know how to pray, or what to pray for, I should hope this humble companion may be found eminently useful.

I cannot omit the present opportunity of observing, (though it is probable 1 may be thought somewhat singular in my opinion,) that it hath been long a matter of conviction in my mind, that real heart-felt prayer, which is awakened by the Spirit of grace

१

in the soul, and as distinguished from the mere form and shadow of piety, is actual conversation with God; and a conversation, indeed, in which man is not the chief speaker. Whoever will be at the pains of looking diligently into the sacred Scripture for proofs on this point, will find so many instances of God's speaking to his people in their seasons of approaching him, as will abundantly confirm the observation. A few instances, by way of illustration, will be sufficient to explain." O,” says Job, "that one might plead for a man with God, as a man pleadeth with his neighbour." (Job xvi. 21.) "Put me in remembrance," says God, "let us plead together." (Isa. xliii. 26.) In the same chapter God complains of his people's backwardness to praying: "But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel." (Isaiah xliii. 22.) Again, in Micah vi. 3, "O, my people, what have I done unto thee, and wherein have I wearied thee?" So in Jer. ii. 31, "Have I been a wilderness unto Israel; a land of darkness? Wherefore say my people, we will come no more unto thee?" And what is the answer of the gracious soul to these expostulations? David hath explained it, when he says, "Lord, I call upon thee, haste thee unto me, and consider my voice when I call upon thee." (Psalm cxli. 1.) And when God, by way of special promise to his faithful people, says, “I will never leave thee nor forsake thee," it is evident the apostle considered this as absolute; for in the same verse he immediately adds, "Hence we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me." (Heb. xiii. 5, 6.) In the prophecy of Jeremiah, (iii. 22.) God calls upon his people to return to him, and promises to receive them: "Return, ye backsliding children, and I will heal your backslidings.” "Behold, we come unto thee," is the answer, "for thou art the Lord our God." In the book of the Canticles, Christ is represented as affectionately inviting his church to communion "Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it." (Cant. viii. 13.) "My voice," says David, "shalt thou hear betimes, O Lord; early in the morning will I direct my prayer unto thee, and will look up.” (Psalm v. 3.) On the other hand, when the church is repre

:

sented as passionately desiring the Redeemer to come into his garden, and eat his pleasant fruits; the answer is immediately given: "I am come into my garden," saith Christ. (Cant. iv. 16. v. 1.) And similar to all those instances, and many others with which the book of God abounds, the sacred canon closes in the same gracious conversation: "Surely I come quickly," says Christ; "even so come, Lord Jesus," the church echoes. (Rev. xx. 20.)

0

The prophecy of Habbakkuk is so beautiful an illustration of this great truth, that if I mistake not, it contains nothing more, from the beginning to the end, than a constant communion between the gracious soul and the more gracious God. The first chapter opens with the prophet's call to God, under the burden of an oppressed mind. "O Lord," says he, "how long shall I cry, and thou wilt not hear; even cry unto thee of violence, and thou wilt not save!" The prophet continues in his supplication to the end of the fourth verse; and then the Lord takes up the subject in reply in which God assigns the cause for which his people groan; and the eventual greater punishment, unless the present produces the desired reform. This answer, as was designed, tends but to awaken in the man of God a more fervent earnestness in prayer, which opens at the twelfth verse, and is prosecuted without remission to the conclusion of the first chapter.

The prophet, having thus closed his petitions for the present, and finding no answer, but, instead, silence from the throne of grace, opens the second chapter with declaring his resolution to follow up prayer with watching; and having laid his petitions at the footstool of mercy, waits like an humble suppliant at the door for the Lord's answer. "I will stand upon my watch," says the prophet, "and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved." This conduct of the prophet corresponds to the duty which the great Redeemer, in after ages, enjoins his disciples, "to watch and pray," (Mark xiv. 38.) and without the exercise of which, indeed, it is impossible to know whether our petitions are accepted or not. And so prevalent was this waiting upon the Lord in the case of the prophet, that no sooner do

we find him on his watch-tower, like a centinel on his post, but the Lord as immediately granting the meeting desired. For from the beginning of the second verse to the end of the chapter, the communion between the Lord and his servant is kept up, and God himself is the sole speaker. The termination of this correspondence, so gracious and condescending as it is on the part of God, and so refreshing and delightful on the part of man, the prophet gives us in the third and last chapter, which is a continued prayer, and a hymn of praise, from the beginning to the end. Like the great father of the faithful, the prophet returned not to his place till God left off speaking. (Gen. xviii. 33.) And what is worthy our closest observation, and becomes indeed the most striking illustration of the doctrine for which I have adverted to this prophecy is this, that the prayer which began with a burden, ends in a hymn of praise. From the same mind we hear the voice of lamentation-"O Lord, how long shall I cry?" ?" We hear the voice of thanksgiving; "Though the figtree shall not blossom, yet will I rejoice in the Lord, I will joy in the God of my salvation." And numerous are the instances in the records of departed saints, as well as in the testimonies of living believers, in proof that prayer is actual communion with God; where the soul hath bowed down to the throne of grace overwhelmed with sorrow, and arisen again in a transport of the most refreshing joy. All which, in my apprehension, fully proves what God hath said by his prophet: "I have not spoken in secret, in a dark place of the earth. I said not unto the seed Jacob, Seek ye me in vain.” (Isaiah xlv. 19.)

Agreeably to this opinion, it hath been my endeavour to incorporate, as much as possible, in the arrangement of this little book, and to keep in one and the same view, God's precepts with his promises, that the proper scriptural forms for prayer, and the Lord's answers thereto, might be connected together; well knowing, both from experience and observation, how infinitely important it is to the humble soul, to be encouraged and refreshed by the one, while performing the other: and under this branch of my subject particularly, I very earnestly pray God they may prove serviceable to the reader, as they have, and do, to the compiler; and that his grace may rest upon them.