cure, a diseased heart; but in proportion as we abate in our care for living a good life, we fhall be more inclined to fuch remedies (from whatever quarter they come) as will serve to make a bad one fit eafy upon us, by resolving the whole of our duty into faith, and making that faith reach to every thing that is proposed to us as a hold for falvation.

To conclude. Our fincere endeavours to lead a good life is our beft fecurity against all delufion; and the only title (of our own) to the kingdom of heaven.-What Chrift came to promote in us, that he will expect from us. He came to promote righteousness in us. Righteousness then is the mark, by which we fhould distinguish ourselves here as Chrift's followers, and by which we shall be admitted hereafter as Chrift's brethren in the kingdom of heaven.

This is the wedding-garment of righteousness

the robe which though we cannot expect to wear, abfolutely without spot or wrinkle, through this dirty pilgrimage of life, yet we must endeavour to wear it as clean as we can;-who wears it moft will wear it best the most careful will have ftains upon itand shall find mercy. But, who goes without it, is undone.

SERMON

SERMON XXX.

NECESSITY AND EFFICACY OF CONSTANT

PRAYER.

LUKE xi. 8.

I fay unto you, Though he will not rife and give him, because he is his friend, yet because of his importunity he will rife and give him as many as he needeth.

C

HRIST's difciples had been requefting him, that he would teach them to pray, as John taught his difciples. Accordingly he gave them that form of prayer which is in ufe with us, and is called the Lord's Prayer. -But as having a form of prayer would do them no good, unless they made use of it, Chrift immediately gives them a familiar parable, in which he recommends the frequent ufe of prayer.

"Which of you fhall have a friend, and
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"shall go unto him at midnight, and say "unto him, Friend, lend me three loaves;

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"For a friend of mine in his journey is

come to me, and I have nothing to fet "before him?

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"And he from within fhall answer and

fay, Trouble me not: the door is now shut, " and my children are with me in bed; I "cannot rise and give thee.

"I fay unto you, Though he will not rife " and give him because he is his friend, yet "because of his importunity he will rise and give him as many as he needeth.

"And I fay unto you, Afk, and it shall "be given you; sfeek, and ye shall find; knock, " and it shall be opened unto you.

"For every one that afketh receiveth; and "he that feeketh findeth; and to him that "knocketh it shall be opened."

鬼

The force of the parable lies in this circumftance -"though he will not give him "because he is his friend, yet, because of his importunity, he will rife and give him.' This fhews at once both the neceffity and the efficacy of prayer. The man who wanted . three loaves, came to the other with the ftrong pleas of neighbourhood and friendship; which pleas, however, are fet afide, as inef

fectual

fectual for getting what he wanted, and his fuccefs is wholly attributed to his importunity in his request. This is intended to shew us, that our own merit, any good qualities we may poffefs, however great, will not entitle us to expect what we want from God without prayer, but that with importunate prayer we shall be successful.

The duty of prayer then feems to ftand on this neceffity-that we cannot expect what we want from God without it. If it be farther asked, On what this neceffity stands? or, what is the reason why we must not expect what we want from God without prayer? — the answer is ready-Because God hath fo ordained it.

Some will tell us, that the wisdom of God fees our wants- that his power is able, and his goodness ready, to fupply us with what is proper for us. This is very true. But if, befides this, it be as true, that God has expressly commanded us to pray to him for what we want, no one who believes the command can fay, that the duty which is built upon is unneceffary. Now God has expressly commanded us to pray to him, in the gospel of Christ. If then the gospel of Christ be true, the command for praying to God is of divine authority,

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authority, and, confequently, the duty is neceffary; and no one can deny the neceffity of prayer, without defpifing Chrift's gospel.

This may fignify little with those who value themselves upon that character. Such will fay - Yes, prayer is a neceffary duty upon the foot of Christianity - not meaning, however, that they admit the gospel, and, on the authority of that, admit the duty of prayer; but their meaning is, that they regard not the gospel, and make light of such duties as depend on that authority for their foundation,

We will leave fuch men to themselves;reasonable men will think otherwise; and, being perfuaded of the divine authority of the gofpel by fuch arguments as have never yet been difproved, will admit the duty of prayer on that foundation, and will think it reason fufficient for complying with it, that Christ hath commanded it.

But prayer was in ufe before the gospel of Christ enjoined it; and the general use of it among mankind in all ages fhews, that it must be derived from fome general principle. Whether men's own natural sense suggested it to them, or whether it was derived from the early revelations which God made to the patriarchs, is not material to enquire, as we

have