2. To a perusal of Scripture must be added meditation, than which there is no duty more necessary to be enforced, since there is none of more importance, or to which the mind has a stronger natural repugnance. Men in general had rather read twenty volumes, and hear many more sermons, than sit down half an hour to close solitary meditation; though, without this, all that they can hear or read is likely to profit them little. It is by meditation, that the truth lodged in the understanding is digested and turned into nourishment; by this the mind is brought into a kind of contact with its object, and receives its full impression, When David would describe a man who, like a tree planted by the rivers of water brings forth his fruit in his season, we hear of one whose delight is in the law of the Lord, and who meditates upon it day and night*. And if such was the effect of this spiritual exercise under the former œconomy, which

* Ps. i. 2, 3.

exhibited only a shadow of good things to come, what muft it be now, when life and immortality are brought to light by the gospel? The pious Christian, who frequently contemplates in this mirrour the glory of the Lord, will be changed into the same image, from glory to glory*.

3. Prayer is the offspring of meditation. While I was musing, says the Psalmist, the fire burned; then spake I with my tongue. And as meditation produces prayer, so prayer exalts meditation, as it draws down upon it the light and grace of heaven, without which, (as we have just observed,) there is nothing truly holy either in our thoughts or actions. If any one is so inattentive in reading his Bible as to be ignorant of what is here advanced, I would refer him (should he be a member of the established church) back to what he was taught in his catechism. And even the

After the catechumen has repeated a comprehensive summary of his duty, in thought, word, and action, to

wiser heathens, to whom perhaps he is more disposed to listen than either to his Bible or to the church, might teach him in general, and this by their example as well as doctrine, the expediency of prayer to engage the divine favour and assistance. Pliny the younger introduces his famous panegyric, by observing to the Roman senate, That it was a rule with their forefathers to enter upon no important action or discourse without prayer, from the just persuasion they had, that men could do nothing wisely or happily without the assistance of the immortal gods *. To this general testi

wards God, his neighbour, and himself, he is thus parentally admonished: " "My good child, know this, that thou art not able to do these things of thyself, nor to walk in the commandments of God, nor to serve him, without his special grace; which thou must learn at all times to call for by diligent prayer."

* Benè ac sapienter, patres conscripti, majores insti tuerunt, ut rerum agendarum, ita dicendi initium à pre. cationibus capere, quòd nihil ritè nihilque providenter homines sine deorum immortalium ope, consilio, honore, auspicarentur.

mony I shall add the following excellent specimen of heathen devotion, whose language a Christian might adopt without scruple: I beseech thee, Almighty Lord, who art the author and guide of that reason which dwells in us, that thou wouldest keep us mindful of our high original, and aid our endeavours to subdue our irregular appetites and unreasonable passions, to rectify our understandings, and by the light of truth to arrive at an union with essential goodness. And, in the last place, I pray thee, O Saviour *, to scatter those clouds which hang over our minds, that, as Homer speaks, we may be able to discern clearly both God and man. Such prayer, if offered to the true God, who is represented in Scripture as the Saviour of all men‡, can never be in vain; and it contains a just rebuke to

* Τον σωτηρα ικετευψο

+ Simplicius at the close of his Commentary on Epic

tetus.

"Therefore we both labour, and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe." 1 Tim. iv. 10.

those who, under the light of Christianity either totally neglect a duty so essential to all religion, or content themselves with the profane litany of Horace:

Hoc satis est orare Jovem, qui donat et aufert,

Det vitam, det opes, æquum mi animum ipse parabo.

4. The last medium we have proposed to notice, through which we may expect the gracious influence of heaven, is public worship. There is something in the very act of joining together in prayer and praise to the great Author of the universe, which has a natural tendency to elevate the mind above the low interests and passions of the present life. While a company of immortal beings present themselves in solemn worship before the eternal I AM; while in lowly prostration, under a consciousness of guilt and misery, they supplicate for mercy; or in humble adoration, with united voices, as the sound of many. waters, ascribe blessing, and honour, and glory, and power, unto Him that sitteth upon the throne; though this alone is not suffi