its true nature and obligations, prayer often fails to afford the satisfaction and improvement that it is capable of producing, and actually does produce when properly performed. To this cause we are to attribute much of the coldness and misgiving, which attend its performance, and all the disappointment and repining which follow what is termed unanswered prayer.

It is, therefore, of much importance that this subject should be better understood; that men should entertain clearer views of its nature, its obligations, its end and design; that they should cease to expect from it what it is not adapted and was never intended to procure for them, and learn to look for those results alone to which true prayer-prayer with the spirit and with the understanding also,' invariably conduces. It is important, I say, that this subject should be better understood; for it is not one of curious or doubtful speculation. It is of practical and every day concernment; it comes home to the business and the bosom of the Christian; it lies at the very foundation of a devout and holy life. I do not propose to enter into a thorough description of the subject. But perhaps a few general remarks, by way of hints or suggestions, may be of some service to the interests of rational piety in these days of extravagance and delusion.

What, then, is prayer? In what does it essentially consist?

I answer, in the first place, prayer is the aspiration of the soul after spiritual good. It is that craving of the spiritual appetite for its appropriate nutriment, which our Lord denominates hungering and thirsting after righteousness.' This is its essence. There can be no

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true prayer where this is not. The language of the lips, however eloquent and impressive, is not prayer. It is, at best, only the medium by which the exercise of prayer is made sensible to others; only the material drapery thrown round the spiritual and immortal form. Prayer is the communion of the soul with God; of a finite spirit—weak, erring and sinful, perhaps, but still bearing the impress of divinity, and lighted with the fire of heaven,-with the infinite and eternal One. And, to this communion, words or symbols are not necessary. It may be carried on, and it often is carried on, in the unbroken silence of the soul. Thoughts and emotions rise up in the mind, when it is thrown open to the full influence of the pure and plastic light of heaven-when the breath of the divine spirit passes over its faculties-which seek for no outward expression, because none adequate can be found. And these thoughts and emotions are prayer. These longings which cannot be uttered, are often the most intense and ardent prayer. The human soul is an emanation from the all-perfect mind; and it is drawn by a mysterious and immortal sympathy to its source. There are few, it is believed, whose experience at some time or other of their lives, will not bear witness to the truth of this representation. Ignorance, error and sin may have gathered in thick and palpable darkness over the immortal spirit; still there are times, when, in some blessed moment, the light of heaven penetrates the clouds, she becomes intimately conscious of her immortal nature, and feels her relation to the unseen God with an intenseness which enkindles all her powers; and she takes her upward flight as on the wings

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of an eagle towards the source and centre of her being. And this is prayer. It is impossible to cherish any just and clear apprehensions of God's character, without awakening in the mind reverence and awe of his majesty, admiration of his wisdom, confidence in his rectitude, and love and gratitude for his untiring beneficence. And these are the elements of prayer. All these are sentiments and dispositions essential to true devotion. The soul, when oppressed with a sense of its own weakness, will naturally lean on the Almighty arm that is proffered for its stay. When the dark clouds of sorrow, doubt, or fear gather around it, it will spontaneously raise its eye to the undying light that beams from the throne of God. And this is prayer. Reliance on a Father's care, submission of our wills to his, and confidence in his love, are of the very spirit of prayer. There can be no true prayer where these are not.

Prayer, then, is the natural expression of the wants and desires of the soul-the natural intercourse of the child with the parent-of the created with the uncreated mind.

This is the nature of prayer; and this view of its nature illustrates, at once, and enforces its obligation. It is not a matter of arbitrary injunction, which, were it not enjoined, would cease to be obligatory. It springs out of the relations which subsist between man and his Maker; and its obligations are as permanent and as solemn as these relations. The duty of prayer results from the capacities and powers of man; from his affections, his weakness and his wants. It results from his capacities and powers; for these are formed for ev

erlasting progress and unlimited development, which can be attained only under the genial influence of the divine favor. It is the law of his being, that his highest happiness is only to be found in the growing purity and exaltation of his spiritual powers, tastes and affections ;-in a nearer resemblance to, and more intimate connexion with, the Father of his spirit. Shut out from this intercourse, the soul can no more maintain its health and vigour, or reach the degrees of glory and happiness, for which it was formed, than a plant can arrive at the perfection of its strength and loveliness when deprived of the light and warmth of the material sun. But this intercourse is prayer. The duty of prayer, then, is commensurate with the duty of a rational and immortal being to cultivate his moral nature and secure his everlasting felicity. This duty results too, from his weakness and his wants. it is true, the elements of immortal powers, of a boundless and undying energy. But he is but in the infancy of his being; he is surrounded with dangers, and beset with difficulties; the path of virtue is steep and arduous, and his inexperienced and undisciplined powers would often sink in the conflict, if left to their own unassisted efforts. He needs assistance from above; his strength is in God; and this strength and assistance are to be obtained by prayer. His weakness and his strength alike, admonish him of his relation to God, and his dependence upon him-alike they enforce on him the duty and obligation of prayer.

He has within him,

I have spoken of the nature of prayer, of its essential spirit; and I repeat, that it consists essentially in devout aspirations after spiritual good. It is proper to,

add, in order to avoid misconception, that these aspirations and emotions of the soul, though necessary to the existence of prayer, are not of themselves sufficient. The soul, so long as it retains its consciousness of its high origin and destination—so long as its celestial light is not wholly quenched by low passions and unworthy pursuits-will turn, at times, with unutterable loathing from the husks of sinful pleasure, and feel the kindling emotions of heavenward desires. Feeling itself a stranger amidst these gross elements, it will cast back a longing eye towards its native land, and its father's house. And yet these emotions, being transient in their existence, and uncertain in their aim, may not be true and effectual prayer. There must be, besides, a conscious and voluntary direction of these desires to God, as the true and only source of spiritual light and strength and peace. Here we find the appropriate sphere for the exercise of faith; and hence the importance attributed to it, and the earnestness with which it is inculcated in the christian scriptures. He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.' Faith is represented as essential to prayer; and in this view of the nature of faith, it is obvious that it must be so. Men never ask a favor of a fellow-man, whom they believe to be either unable or unwilling to bestow it. Neither will they, nor can they, ask spiritual blessings of the Infinite and Eternal, while they distrust either his power or his goodness. They may utter the language of prayer with their lips; but their cold affections and misgiving hearts will disavow what they utter, and render it, at the best, a solemn mockery, or an unmeaning sound.