of vain thoughts will be corrected. Be intent, in such a progress, on the reason, the why and wherefore.

We have just said that there are many important things which we should aim at, by the course and exercise of thought. Now it will tend to check and shame these vanities, to reflect seriously and pointedly, in the very midst of them, how utterly worthless they are for those desirable purposes; how many things we have to do that these will not enable us, but the direct contrary. And then the mortifying reflection, which cannot be too often repeated and aggravated, "What they have done for us!" There have been millions of them in my mind—and what result? We have reiterated the words "atoms" and " dust," as types of their worthlessness; but atoms and dust will, in length of time, form a fruitful soil; lava has been so covered. Worse then is the case with these mental vanities. The infinity of them never deposits a material of fertility; and they impoverish and blast the ground, besides.

Reflect also what would have been the present result of so many good and pertinent thoughts, instead of so many "vain thoughts." Nay, if a tenth, a fiftieth part of the number; if there had been but comparatively a few grains of gold deposited by the stream that has carried so many particles of mud into the ocean! "Good and pertinent thoughts," we said; we might try sometimes and verify the difference between such and the vain ones. For we may interrupt those vain ones to consider what would be the best thoughts on the very same subject. What would have been, on this very matter, the ideas of this or the other wise and well-exercised spirit? Sometimes we may, perhaps, recollect what they actually have been. It were a good expedient to repeat some of the ideas they have so expressed; and then put in words a certain portion of our vain thoughts! But even without such a comparison, think

how a portion of such thoughts would sound put in word and spoken aloud! If one hour's train of them had been all spoken aloud, just in the form and order in which they were suffered to run! And if a small company were each to do this, what a community of wisdom it would make!

The mention of "company" reminds us that, for the discipline of the thoughts, a great deal may depend on the company a man keeps. "He that walketh with wise men shall be wise," Prov. xiii. 20. Society can easily be found, in which every vanity of the soul may be indulged and confirmed; and the choosing of it by preference is practically saying, that all this concern of correction and improvement may go to the winds.

Finally, if it is objected or complained that such a representation of disciplinary duty involves much that seems hard and difficult, we have but to answer, "Yes, it is just as hard as to do justice to a rational and immortal spirit, that is placed here a little while for its improvement, and then must go, where God says it is to go." But if it be so hard and yet so indispensable, how welcome must be that doctrine which promises the help of an almighty Spirit, and invites us to pray for it! What man in the exercise of reason, nay, in but the very twilight or moonshine of reason, will not exult to embrace such a doctrine, if he really cares about the progress of his spirit through this short life, and its appointment and employments in another world? April 22, 1822.

LECTURE IX.

ON FORMALITY AND REMISSNESS IN PRAYER.

JOB XV. 4.

"Thou restrainest prayer before God."

THIS is one of the many censures that Job's friends passed upon him. We must think that this was not a just. charge in the instance to which it was applied. But, if it had been true, as a fact, it surely would have fixed on Job a sentence of guilt. He could not be convicted of the fact without being convicted of sin. For, we do not expect to hear it asserted that prayer is no duty. Whatever the practice may seem to say, there will seldom be an avowal in words, of this opinion. Nevertheless, such an assertion has been ventured, and by persons not formally and absolutely avowing rejection and contempt of religion; nay, even pretending perhaps to render the greater honour to the divine Majesty, to acknowledge in a more enlightened manner his sovereignty, wisdom and goodness. They have said, "It were idle and impious to imagine that representations made from us should direct the divine wisdom, or have any influence on the divine determinations; therefore to petition is at least absurd."

Now, even though no valid answer could be made to this, one would be irresistibly persuaded that persons dwelling with complacency on such an argument, cared for the most part, very little about the divine mercy. Those that did so care, would, in spite of the argument, be continually prompted to pray, and would regret to think it should be improper, or be in vain. But answers are not wanting.

To a believer in revelation, it is answer enough that prayer is most positively enjoined, as a primary duty of religion; a duty strictly in itself, as the proper manner of acknowledging the supremacy of God, and our dependence. Let it be added, that it has been the universal practice of devout men from the earliest time till the present hour; and practised the most by the men incontestably the most pious and holy. But, if there were any force in the supposed objection, we do not see how these good men could be acquitted of gross impiety.

But independently of these considerations (of the divine injunctions, and of the constant practice of the best men), we might take the matter on more general grounds, and observe that prayer cannot be discountenanced on any principle which would not repress and condemn all earnest religious desires. Consider the exercise of thought and affection in a mind deeply concerned about religion. It dwells upon the thought of the divine favour, "how glorious a felicity to enjoy that!" But, then, an earnest

desire arises, "Oh let it be mine!" It dwells upon the redeeming work of Christ; and the desire is, "Let me be interested in it, to its whole glorious extent!" Or upon the pardon of sin; the purification of a corrupt nature; divine guidance, illumination, and protection; and the desire is, "Let these be granted to me!" Now consider these desires; they are indulged under the direct sense of the presence and observance of God, and are the more fervently indulged, the more impressive is that sense, and indulged with a complacency in the thought that he knows them. But, would it not be absurd to indulge them, if it be absurd to express them? And worse than absurd, for what are they less (according to the objection) than impulses to control the divine determinations and conduct? For these desires will absolutely ascend toward Him. But

we all know that these desires are good, nay, that they are vital and essential to religion, insomuch that the degree in which they prevail in the soul, is the degree in which religion prevails there. But if these feelings be the essential spirit of religion, it is consistent that they be carried into a direct act of religion, namely prayer.

Again, it is the grand object to augment these desires. Well then, here too is evidence in favour of prayer. For it must operate to make them more strong, more vivid, more solemn, more prolonged, and more definite as to their objects. Forming them into expressions to God will concentrate the soul in them, and upon these objects. Soliciting to them, by an express act, the immediate attention of the Almighty Intelligence, must combine them with the feeling regarding Him; it must partly have the same effect as if we were expecting to be soon placed in his presence by death. Again, as to the objection that we cannot alter the divine determinations, and, that if the things desired are proper to be given to us, he will give them, and if not so, he will not; it may well be supposed, that it is according to the divine determination that good things shall not be given to those that will not petition for them; that there shall be this expression of dependence, and acknowledgment of the divine supremacy; that they (those that will not petition) are, by this proof, in no proper state of mind to receive the good gifts; that he has made it an indispensable circumstance, a condition, that they shall pray for them, in order to obtain. On general grounds of reason this may well be supposed to be the case; but, the moment we turn to revelation we find that it actually is so. "I will yet for this be inquired of by the house of Israel to do it for them." And doubtless experience and fact would bring a full testimony to the same effect. Suppose two men to pass through life, both acknowledging that all good must come from God.