ance of an unholy emulation, but they suggest inducements of a more exalted character,—and they offer no compliments to the sluggishness of a negligent and self-satisfied religion. They make it our imperative duty to be "wise unto that which is good,”—to seek that we may "excel to the edifying of the church,"-to "covet earnestly the best gifts," and not to neglect the qualifications with which already we are endowed. They present no point, short of perfection, with which we should be satisfied; and therefore supply perpetual inducements to diligence and hope.

If worship be a duty, the more wisely and aptly we are enabled to perform that duty, the more suitably shall we be fulfilling the requirements of Heaven. If prayer be a privilege, it is desirable we should enjoy it in the highest possible degree; and that our powers of enjoyment should "grow with our growth, and strengthen with our strength." If prayer include both privilege and duty, then the twofold inducement should provoke the most ardent endeavour of every mind which can feel the sweetly constraining influence of such holy considerations. If the qualification for prayer be a grace, its growth must be of importance as affording an illustration of the power and the goodness of God in improving the minds of his people; and

it cannot and it ought not to remain in a condition of immature development. If it be a gift, it is a talent of which five or ten may be made; and its possessor is responsible for its improvement as much as for its use.

It is not a crime, but a virtue, to endeavour to excel in a spiritual exercise-if the effort be induced by a scriptural motive, and if it be conducted in the temper of piety.

"Industry on our parts is not superseded by the greatness and freeness of God's grace, as when a schoolmaster teaches a boy gratis, the youth cannot attain to learning, without some application of his own; and yet it doth not therefore cease to be free on the teacher's part, because attention is required from the learner; so it is here."*

ILLUSTRATIONS.

I would have you wise unto that which is good. Rom. xvi. 9.

Desire spiritual gifts. 1 Cor. xiv. 1.

Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. 1 Cor. xiv. 12.

Covet earnestly the best gifts. Cor. xii. 31.

Neglect not the gift that is in thee. 1 Tim. iv. 14.

Stir up the gift of God which is in thee. 2 Tim. i. 6. If there be any virtue, and if there be any praise, think on these things. Phil. iv. 8.

* Arrowsmith.

II. ON THE DUTY AND PRIVILEGE OF

LEARNING TO PRAY.

To this you will say, that "the trouble is very great." True, but it is well employed.-SUTCLIFFE'S OSTERvald.

THE power to worship without a form is attended with so much advantage, that any reasonable effort will be well repaid by its attainment-if only in a moderate degree.

Bishop WILKINS writes "For any one to satisfy himself with a form of prayer, is still to remain in infancy. It is the duty of every Christian to grow and increase in all the duties of Christianity, gifts as well as graces. Now, how can a man be said to live suitable to these rules, who doth not put forth himself in some endeavours of this kind?"

Dr. WATTS observes -"Were the business of prayer nothing else but to come and beg mercy of God, it would be the duty of every man to know how to draw up such petitions, and present them in such a way as becomes a spiritual petitioner. But prayer is a work of a much larger extent."

To these harmonious remarks of two eminent Christians, who even differed on the expediency of employing a form in public worship, it may be proper to append a brief statement of some

advantages attending the power to pray in our own words; viz.—

1. It enables a person to express his wants and feelings before God; and in a method which, even naturally speaking, is likely to interest his own mind, and to lead to the expression of the general dispositions of his heart.

2. Varying circumstances, feelings, wants, and mercies, seem to require either such a variety of forms as will meet the exigencies of the Christian life, or the ability to pray without the employment of any form.

3. In journeying, or on a sudden emergency, especially if more than ejaculation be desirable, it is an advantage to be able to employ the language of prayer, in a manner agreeable to the demand of circumstances.

4. Free or extemporary prayers admit an expression of the growing qualities of the spiritual mind, and, if well conducted, give the inimitable loveliness of nature to the character of the exercise.

5. A Christian is likely to prove a greater blessing to his family, in proportion as he is prepared amidst the ever-changing scenes of life, to embody their particular wants before the throne of grace.

6. In the sick chamber, the power to pray

may render a charitable donation more acceptable, and occasion the visitant to be more wel

need

come for his prayers than for the gifts he has taken in his hand. Some sick persons, also, prayer more than they require instruction; and when this is not the case, such may happen to learn from the worship of one who has not ability to teach in a didactic form.

7. In the social circle, ability in prayer may give a profitable character to the associations of a whole evening; and a meeting in this way, around the cheerful fire-side is one of the best preparatives for a meeting in the chamber of affliction. They who have been our fellowsuppliants in parlour prayer are likely to be most welcome visitants to our dying pillows.

8. God has often blessed the public prayers of consistent Christians at meetings for this purpose; and they are well adapted to answer some objections of the infidel. Are the thousands of men who, without fee or reward, engage in prayer for the prosperity of Messiah's kingdom, all slaves of priestly domination? Can religion be, what the vulgar sometimes call it, a mere trade, when so many good and sensible men, not only freely pay for its support, but make it manifest by their prayers that they understand what they are supporting? What a