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T is prefumed, this little manual of devotion, taken from the manufcript papers of our author, will not be unacceptable to the public, because it is fet forth as a form of prayer. Amongst the many unneceffary disputes in the Chriftian department, a queftion has been often propounded, Whether a perfon can prefent himself at the footstool of the divine Majesty, ufing the words of another, and be a fincere worshipper; certainly, in our private or reclufe devotions, it is proper to come before God, and pour out in fimplicity and fincerity, the immediate mental folicitations, that we are in need of, expecting our imperfect afpirations to be accepted only through the mediation of the Lord Jefus. But fome indifcreet captious individuals, have prema-1 turely cenfured thofe, who have adopted a premeditated courfe of prayer in their families, or in public affemblies, as the quinteffence of hypocrify and the apathy of formality. By this criterion, may not the fame fuggeftions be urged against the univerfality of finging pfalms or hymns? If fuch poetic' compofitions, which confift of prayer and thankf giving, are used as a form, wherein can the impropriety or inconfiftency of a devout fupplicant offering the fame in profe? How affuming muft it be in any perfon to take upon himfelf the iniquifitiorial part of prejudging the uprightness of another, and bearing down the honeft efforts of a humble mind, before that period arrives, when the fecrets of all hearts will be made known. Let us in the interval anticipate that eventful crifis, when we shall enter upon that ftate, where there will be nothing to pray for, but every thing to be thankful for, where mental imperfections will be abforbed in the luftre of uncreated perfection, and every thing give place to unmingled and unalloyed adorations to God and the Lamb forever.

EDITOR.

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These Prayers may be had feparate of the publifhers of this work.

John vii. 38, 39.

He that believeth on me, as the Scripture hath said, out of his belly (heart) fhall flow rivers of living water. This fpake he, of the Spirit; which they, that believe on him, fhould receive.

ONE would imagine that Chrift, who is the prince of peace; that his gofpel, which is the meffage of peace; and that his minifters, who are the ambaffadors of peace; fhould meet with general acceptance, and be received with joy by all to whom the meffage comes. But our Lord, who knew what was in man, and to whofe eye the whole of futurity lies open at one view, has taught us to expect a very different effect from the faithful publication of his word. It is true, that, by his mediatorial obedience unto death, he has made peace with God, and procured remiffion of fins, for as many as fhall believe in his name and it is the office of the Holy Spirit to enlighten believers into the knowledge of the peace and falvation obtained for them by Chrift. Yet, with regard to thofe, who are configned to hardness of heart, and to the blindness of unbelief, the proclamation of peace, founded by the gofpel-trumpet, feldom fails to fill their minds with enmity, and to enflame them with rage and embitterment against both the meffage and its meffengers. What is the reafon of this? Why are the hearts of unconverted people prone to fwell with oppofition against the faving truths of God's word? Because, thofe truths run directly counter to the natural prejudices and the corrupt reafonings of felf-righteous pride. It ftings a Pharifee, who looks for falvation, from his own doings, to be told, that, all who get to heaven, must be brought thither, not by works of righteouf

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nefs which they have done, but by the free, unmingled grace of God in Chrift. It quite affronts the freewiller, to be informed, that it is God himfelf, who, by the power of his fpirit, muft work in us, both to will and to do thofe things that are pleafing in his fight. Hence it is, that the gofpel of Chrift fo often meets with hatred and repulfe: and hence that remarkable faying, Luke xii. 51, 52: "Suppofe ye, that I am come to give peace on earth I tell you, nay: but rather, divifion. For, from henceforth, &c." The truth is, they who receive the gospel, muft ever expect to be nibbled at, by those who do not receive it: and the apostle's obfervation, Gal. iv. 29, holds as good, at this prefent day, as it did when he first committed it to

paper.

Only review the foregoing part of this chapter: and fee whether Chrift himfelf was exempt from hatred, perfecution, and abuse..

Ver. 1. After these things, i. e. after he had miraculously fed five thoufand perfons in the wildernefs, Jefus walked in Galilee: "walked," literally, he generally travelled on foot: we read but once of his having rode, and that was on an afs, and merely to fulfil the prophecy. "Walked," figuratively: his life was not a life of idleness, but of zeal, activity, and labour.-Because the Jews fought, &c. He could have preserved himself, but uses retirement as a means to teach us not lightly to prefume on providence, but to truft God in the ways of his appointment. Befides, his hour was not come, and he had more work to do.

Ver. 2. Feast of tabernacles: annually celebrated* in commemoration of their having dwelt in tents for forty years, in their journey from Egypt to Canaan. An emblem of Chrift's incarnation: and of the paffage of the elect through the world to heaven.

See Jenning's Jewish Antiq. vol. 2.

Ver.

Ver. 3. His brethren; i. e. Some of the Virgin Mary's relations: for the Jews called all near kinfmen, especially firft coufins, brethren. Literally, Chrift had no brethren: as God, he is the only fon of the Father: as man, he was the firft and the laft, and the only fon of his mother. Depart bence: put thyself into danger's way, by going among thy moft virulent foes, in order to work a miracle (if thou be the Meffiah) for thy own refcue.

Ver. 4. As much as to say, "thou art oftentatious therefore go and work thy miracles at Jerusalem, among the great men of the law, the Scribes and Pharifees."

Ver. 5. Of fo little fpiritual benefit are merely outward advantages, without the faving grace of

God!

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Ver. 6. How meekly Chrift answers! i. e. "Every step I take is regulated by the immediate interpofition of Providence; and, when the time appointed arrives, for my being at Jerufalem, I fhall go. It matters not, when you go: but every moment of my time is charged with fome important commiffion for the glory of God!"

Ver. 7. Men of the world do not hate one another, as fuch. Their hatred turns chiefly towards the excellent of the earth; and, above all, on faithful minifters.

Ver. 12. Much murmuring: They were divided in their opinion of him.

Ver. 13. Spake openly, what they thought in his. favour.

Ver. 14. Midt of the feaft: when the number of worshippers was largeft. Chrift knew not what the fear of man was: To the Temple: to pray, and preach. Chrift's own example fanctifies and enforces the duties of public worship. I fear, if Chrift was to live again on earth, he would not have the privilege of preaching in fome of our Churches: many a pulpit door would be shut against him.

Ver. 17.

Ver. 17. Ear Tis Sin, if any man be willing, or have a defire. A fpiritual will and defire to heavenly things, is the gift of God, and a token for good.-This whole verfe fhews, that the grand reafon why any difrelish the pure gospel, is, because they are unrenewed by grace.

Ver. 18. Of himself: Plaufible doctrines of his own dreffing up.Is true: he preaches the truth, fimply as he finds it in the word. No unrighteousness: no difhonefty, no fophiftication, nor artful gloffing of God's word.

Ver. 25. Whom they feek to kill: But they were reftrained by invifible power which they knew nothing of.

Ver. 26. He fpeaketh boldly: The more they threatened, the more bolder Chrift preached.

Ver. 28. Whom ye know not: Sad to profefs God, and yet not know him favingly!

Ver. 37. If any man thirft: Alluding to the Jewish cuftom, at their feaft, of pouring water on the facrifice as it lay on the altar. Chrift fhews the fpiritual meaning of this. Himfelf was the one facrifice; and the Holy Ghoft, compared in Scripture to water, anointed him as Mediator for the difcharge of his offices, and gives us faith by which his merits are applied to the foul. Come: i. e. believe. Drink: be fatisfied, comfortable, and happy.

Ver. 38. Believers as the Scripture, c: i. e. aș the fcriptural faith of God's elect.

Out of his heart: The heart is the feat of vital religion.

Rivers, &c. His heart fhall overflow with, 1. The comforts of the fpirit; 2. With good works, which, like elegant ftreams in a garden, thall enrich and adorn his life and converfation.

Compared to rivers, becaufe, 1. As all rivers derive their origin from the fea, fo all grace and holinefs flow from the ocean of God's gratuitous love to us in Chrift;-2. A river widens, the farther it

flows;

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