sellor is our conscience convicting us of sin, or showing us our helplessness and our necessities. The frequent habit of placing ourselves in this position, and then speaking of these things in the presence of our heavenly Father, must tend to improve our hearts, and prepare us to receive mercy and good from His bounteous hands.

I say in the presence of God, not but that we are always in God's presence, whether we are doing good or evil, whether we think of it, or are regardless of it. But when I speak of being in God's presence in prayer, I might, perhaps, (without irreverence) say, we are rather in company and intercourse with God than in His presence. There is the same difference between the different modes of being in His presence, and being in His company, as there is in being in the presence, or in the company, of a great, and wise, and good man. You may be in the presence of that man in a crowd, and not be conscious of his presence ;-you may be in his presence as a stranger, or as an enemy;-you may be in his presence if you were a culprit at the bar, and he sitting as your judge; but when you are said to be in the habit of being in his company when none other is present, when on all occasions you speak with him-make known your wants to him-consult with him—lean upon him as a friend— then you are in his company, and peculiarly in his presence; so you are with God in prayer. And as the company of a good and wise man cannot fail to

improve you in all knowledge, and in those dispositions which distinguish him, so the habit of being in the company of God in prayer, will in its very act improve you both in heart and mind.

Moreover, in the case of the kind of man we have supposed, such frequent company will tend to cement your friendship, to render him more anxious to serve you, and you more desirous to profit by his services. Will not the Lord, in like manner, befriend all those that seek Him? Is such an association, as here represented, too familiar? is it more than we may presume to hope? No; Jesus Himself has represented Himself in that very character, and graciously condescended to invite His disciples thus to approach Him: "Henceforth," He said, “I call you not servants, for the servant knows not what his lord doth; but I have called you FRIENDS, for all things that I heard of my Father, have I made known unto you 1."

And will not the knowledge and the principles, implanted and fostered by communion in prayer with such a friend, tend to accomplish most of those objects of prayer which relate to our improvement, and to secure from His power and goodness those helps and supplies which relate to our dangers, our difficulties, or our wants? If we would but compare the blessings of being permitted to speak to such a friend, with the advantages which we expect to derive from those

1 John xv. 15.

earthly friends, whose society we so earnestly covet, and make such great sacrifices to share,—we should look upon prayer as our noblest privilege, and sweetest solace; the more, especially, when we consider the unfailing excellence of the friend we speak to. "He," said South, "who will give up his name to Christ in faith unfeigned, and a sincere obedience to all His righteous laws, shall be sure to find love for love, and friendship for friendship. The success is certain and infallible; and none ever yet miscarried in the attempt. For Christ freely offers his friendship to all; and sets no other rate upon so vast a purchase, but only that we would suffer him to be our friend. Thou, perhaps, spendest thy precious time in waiting upon such a great one, and thy estate in presenting him; and, probably, after all, hast no other reward, but sometimes to be smiled upon, and always to be smiled at; and when thy greatest and most pressing occasions shall call for succour and relief, then to be deserted and cast off, and not known. Now, I say, turn the stream of thy endeavours another way, and bestow but half of that hearty, sedulous attendance upon thy Saviour in the duties of prayer and mortification; and be at half that expense in charitable works, by relieving Christ in His poor members; and, in a word, study as much to please Him who died for thee, as thou dost to court and humour thy great patron, who cares not for thee, and thou shalt make Him thy friend for ever; a friend, who

shall own thee in thy lowest condition, speak comfort to thee in all thy sorrows, counsel thee in all thy doubts, answer all thy wants, and, in a word, never leave thee, nor forsake thee. But when all the hopes, that thou hast raised upon the promises, or supposed kindnesses of the fastidious and fallacious great ones of the world, shall fail, and upbraid thee to thy face, He shall then take thee into His bosom, embrace, cherish, and support thee; and, as the Psalmist expresses it, He shall guide thee with his counsel here, and afterwards receive thee into glory."

Finally. Those very dispositions which are required in Scripture to accompany prayer, will tend to secure the accomplishment of its objects.

First, Fervency and sincerity.-If we pray in this spirit, our service cannot terminate in mere words; we shall not be satisfied to ask for what we want. But our desires being fervent, and our need real, we shall naturally proceed from words to deeds, and our exertions will be consistent with our prayers.

Secondly, We are to ask in faith.-If we believe that He to whom we pray has given the promise, and possesses the power, to grant our reasonable petitions, those efforts, which fervent and sincere prayer will lead us to make, will be exerted with greater confidence and courage, and consequently with greater effect. The assurance of victory will animate the courage of the soldier,-the assurance

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of reaping the harvest will cheer the toils of the labourer,-and faith, accompanying the prayer of the Christian, will cause him, in like manner, to proceed in his course with a merry heart, which doeth good like a medicine," strengthening him, and causing him to overcome all difficulties, and defy all dangers.

Thirdly, We are to ask with humility, and submission to the will of God.-This also will tend to assist in securing our final success in the attainment of the objects of prayer. We are apt to be discouraged in our exertions by imaginary, almost as much as by real failures and difficulties. And so short-sighted is man, both by his very constitution, and from the power of his prejudices and passions, that he is not only prone to invent difficulties, but often to mistake even success for defeat. Thousands of accidents befal us, which we, foolish short-sighted mortals, should at first sight be ready to pronounce great evils and calamities, but which afterwards turn out to be great blessings. Now what a sinister and discouraging effect would these often have upon our efforts, unless we were taught to rely upon wisdom and knowledge superior to our own, and in a goodness, which we know never faileth. We should be apt to give up in despair at the very moment when circumstances were taking place, which would lead to our ultimate success. How useful then to us is that instruction which teaches us to offer up prayer in submission