4. If the work of spreading the gospel is a privilege to christians, then none can vainly excuse themselves from it without doing themselves an injury

Persons often, and those too on whom the world has lavished some of its best favors, excuse themselves from contributing for the spread of the gospel, under the pretence that they are not able. They cannot do it, without intrenching upon what they esteem their necessary comforts, and doing themselves a real injury. But persons in such circumstances ought to reflect, that so far from being injured by contributions and exertions for the spread of the gospel, they cannot excuse themselves from the work without being injured. This work we have seen, is not a burthen, but a privilege; and to all to whom it is proposed it furnishes ground, not of complaint, but of devout thankfulness. All persons therefore, however they may view the subject, who criminally neglect it, or excuse themselves from it, are denying themselves a real privilege, and doing themselves a great injury.

Let us, my brethren, endeavour to catch and to feel the spirit of the subject, as it has been here presented. If the work of spreading the gospel is indeed a privilege, then we live in a day of peculiar privileges. We live in a day, when much is attempted, and much done, in this important and benevolent work; and when opportunities of engaging in it are continually recurring. The greatness of our privileges in this respect imposes a weight of responsibility, and we must expect to be called to a solemn account for the manner in which we have improved them. How then have we improved them; and what account shall we be able to render in the final day? Do we not know, that many opportunitiesof doing good to Zion, have been suffered to pass

without improvement? Do we not know, that we have done and enjoyed very little in the service of our Divine Master, compared with what we ought to have done and enjoyed? And does it not now become us, by increased activity and diligence, to redeem the time, and redeem the privileges, which we have lost? I have sometimes urged the work of spreading the gospel simply on the ground of duty; but here I may urge it on the ground of interest. God eould have accomplished this work without the aid of his people; but in that case his people must have suffered. It is an honor, a privilege, and a mercy to them, that he is pleased to employ them. Let it then be their highest emulation, not who shall make the least exertions and sacrifices, but who shall make the greatest; and as they value their own personal interest, let them be willing to engage in their appointed work, with zeal, with diligence, and with untiring devotedness. Amen.

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DISCOURSE VI.

THE POWER OF PRAYER.

Hosea, xii. 3.

"By his strength he had power with God."

THESE words were spoken concerning the Patriarch Jacob, and refer to his wrestling with the angel of the Lord at Peniel and prevailing over him. Although the Patriarch might literally wrestle with the Divinity who appeared to him on this occasion, his principal struggle was certainly of a very different nature. It was a struggle in prayer. Thus it is related in the verse following the text, that “he wept, and made supplication unto" the angel. In the earnestness of his supplication he said, as the inspired writer has recorded it, "I will not let thee go unless thou bless me."

Jacob was at this time in very trying and distressing circumstances. He was returning from Padanaram to the land of his nativity, with his wives, his children, his flocks, his herds, and with all his substance. In a perfectly defenceless situation himself, he had heard that his enraged brother Esau was coming out to meet him with four hundred armed men. He was neither able to stand before such a force, nor could he escape from it. In this extremity, he betook himself to prayer. He wrestled with the Jehovah of Israel. "He wept and made supplication unto him." He had " power with God and with men and prevailed." He accomplished that in prayer

which he could have accomplished by no other means. The Lord interposed betwixt him and Esau, turned the heart of this enraged enemy, and induced him to meet his brother Jacob as a friend.

Nor is Jacob the only saint who has accomplished more in prayer, than he could have accomplished by any other means. The same is true of thousands of others, and I believe of the saints generally. By the strength of their supplications they have "power with * God." They have more power, as instruments, in the attitude of humble, fervent prayer, than in any other.

Before proceeding to the proof of this sentiment, I shall briefly describe the prayer to which so much power is here attributed.

Those who come to God in such prayer will believe not only that he is, but that he is the rewarder of them that diligently seek him." They will feel a confidence in him, as one who heareth prayer. They have a joyful assurance, that whenever they approach him in a proper manner, his ear is open to their cry. They have such views of his character, as a holy and gracious Sovereign, a provident and merciful Father, that they fall before him, although with entire sub- mission, yet with humble expectation of a blessing.

The prayer of which we are speaking must be offered up with penitence, and in the name of Christ. The suppliant must feel deeply, that he is an unworthy sinful creature, has no merit of his own, and does not deserve to be heard or answered.. He will urge his claim entirely on the ground of mercy, and of mercy as flowing through a Redeemer. Believing that there is no other way in which mercy can flow, and in which sinners can have access to God ; he will approach the throne in this living way, and present his requests in the name of Christ. And present

ing them after this manner, he reflects with comfort, that his guilt and unworthiness, however great and overwhelming, furnish no obstacle in the way of an answer. "The blood of Christ cleanseth from all sin," and he is now "able to save to the uttermost all those who come unto God by him, seeing he ever liveth to make intercession for them."

It is moreover essential to prevalent prayer, that it be the result of strong, ardent, and holy desires. The objects prayed for must be good in themselves, and must be regarded by the suppliant as greatly desirable and important. They will be ordinarily of a spiritual nature; as such, of all others, are most dearly valued by the engaged Christian These are the objects which crowd most frequently upon his mind, lie with the deepest impression upon his heart, and on which the affections of his soul are most ardently fixed. He earnestly desires spiritual blessings for himself; and when contemplating the wants and depressions of the church, he feels so deeply and. tenderly for her, that" for Zion's sake, he cannot hold his peace, and for Jerusalem's sake he will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth."

It is farther implied in prevalent prayer, that we have a sense of our own helplessness, and the exclusive ability of our heavenly Father to bestow the blessingswhich we seek. We ardently desire them-we greatly need them-yea, in many instances, we must receive them, or perish. Still they are beyond our reach, and beyond the reach of any, and every, created arm. All we can do is, to ask them of God. They must be sought and obtained from him alone.