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Stated prayer a duty binding on all men.
ACTS ii. 21.
_And it shall come to pass that whosoever shall call upon the name of
the Lord, shall be saved._
These words are a quotation from the prophet Joel. And the whole
quotation is the text, from which St. Peter preached that powerful
Sermon, which was the mean of converting three thousand hearers.--He
very pertinently applies the passage from that prophet to the
remarkable day and time, in which he speaks; being the day of
Pentecost, when the Apostles, who were all in one place, of one
accord, were endowed with miraculous gifts, and qualified to carry
the good news of the gospel, according to their commission, over all
the earth. And the words of the text inform us, in a very concise
manner, what we are to do, in order to be saved. The condition of
salvation, proposed in them, is as easy as it can be made,
consistently with the honour of the law, attributes, and government
of God. For he, being infinitely wise and gracious, never requires of
any of his rational creatures either what is hard and cruel, or
unjust and improper. As he hath been pleased to make us rational
creatures and moral agents, so he ever more treats us as rational
creatures. In all his laws, commandments, calls, precepts, and
requisitions we are considered as being what we are. He never did,
and never will, do any thing incompatible either with wisdom and
justice, or benevolence and goodness. Indeed, were we to sit down,
and in cool and dispassionate reasoning, to propose or desire our own
terms of happiness, could we desire or wish for easier, than what are
contained in the text. _And it shall come to pass, that whosoever
shall call upon the name of the Lord, shall be saved._----It it so
indeed?--May we be saved, if we will but accept of salvation, if we
desire, or ask for it?--We certainly may. And it is a glorious
truth.--It is a pleasing doctrine. It is a delightful thought.--Call
not the Religion of the Gospel, therefore, unreasonable. Object no
longer to its offers. No more consider it as requiring
impossibilities of man. It is the perfection of beauty. It is reason
itself:--divine in its nature:--rich in its promises:--plain in its
essential precepts:--and heavenly in its tendency.----
In the sequel, we will consider the condition, upon which Salvation
is offered to us, in the text: or show that stated prayer is a duty
binding on all men.
The condition upon which Salvation is offered to us, in these words
now under consideration, is _calling upon the name of the Lord. And
it shall come to pass that whosoever shall call upon the name of the
Lord, shall be saved._ Calling upon the name of the Lord is, then,
the necessary condition of our being saved. How, therefore, the
interesting enquiry is, are we to call upon the name of the Lord so
as to be saved--or to be intitled to the promised blessing of the
text?--The _name_ of the Lord here, and in a great variety of other
places of holy Writ, means the attributes of the Supreme Being, his
nature, and perfections; or God himself, the only proper object of
religious fear and adoration. And _calling upon him_ for help and
deliverance, in our troubles and distress, and looking to him for
temporal and spiritual blessings, for all needed good for time and
Eternity, is repairing to the throne of grace, that we may obtain
mercy, and find grace to help in every time of need, or that we may
procure a supply of spiritual provision to aid us, in our journey
through life, and to prepare us for everlasting rest. _Let us
therefore,_ says the Apostle, _come boldly to the throne of grace,
that we may obtain mercy, and find grace to help in time of need._
_Calling upon the name_ of the Lord is the usual scripture-phrase for
STATEDLY looking to him as the fountain of light, of goodness, of
wisdom, of mercy, and of power, by PRAYER, that we may obtain all the
blessings, whether pertaining to the present or future world, which
our circumstances and condition may render necessary. And we are to
do this, in all the ways of his appointment, and which reason
suggests as proper, whether public, social, or private. I say, which
reason suggests as proper: for reason is given to us, to be
diligently improved in the things of Religion, as well as of the
world, in the concerns of our souls, as well as in our temporal
interests, and much more so, as our spiritual concerns are infinitely
more important than our temporal. To set aside reason in our
enquiries about truth and duty, would be no less absurd, than to
reject the light of divine revelation itself. Reason is a mortal foe
to enthusiastic and visionary schemes of religion. And to deny its
use or office in things of a spiritual nature, is not only highly
absurd, but introductory to fatal delusions. He who will have nothing
to do with reason in religion, is just prepared to admit any
extravagance or error, whatever in doctrine and worship.----Reason
and scripture never contradict each other. And with respect to the
_stated_ duty of prayer as binding on all men, they are perfectly
united. Reason pleads for it. Scripture demands it. And that _stated
prayer_ hath a happy influence on every christian grace--on every
christian temper--and on the whole of Religion has been generally
allowed.
_Calling upon the name of the_ Lord so as to be saved, includes the
following things; sincerity,--devout affection,--constancy, or on all
stated seasons,--perseverance,--penitence,--and correspondent
practice. The manner in which the duty is to be performed is of the
greatest moment. The temper of heart, with which we come to God, is a
capital part of the duty.--_Sincerity,_ therefore, is implied in
_calling upon the_ name of the Lord so as to be saved. This stands in
opposition to all hypocrisy, or mere formality. No doubt, many have
no more than the mere form; and while pious words and expressions are
uttered, and with seeming reverence and devotion, the heart bears no
part in the whole, but is wandering with the fool's eyes to the ends
of the earth; goes after its covetousness; indulges vain thoughts; or
is unaffected and indevout. The most suitable, pertinent, and happily
chosen words may be used, where there is no correspondence of
affection. Such merely external performances, or bare lip-service can
never ascend with approbation to a holy and omniscient God, who
searches the heart and tries the reins of the children of men.
External acts of piety, without any devotion of the heart, can be
considered in no other light than as hypocrisy and form; and
hypocrisy and outward show of religion are most severely reprehended
by our Lord, in the words of the prophet Isaiah. _Ye hypocrites well
did Esaias prophecy of you saying this people draweth nigh unto me
with their mouths, and honoureth me with their lips, but their heart
is far from me. But in vain do they worship me teaching for doctrines
the commandments of men._ Drawing nigh to God as his people, and
honouring him with our mouths, while the heart is far from him,
cannot be pleasing to him. There must be the fervour and friendship
of an upright heart. St. James, likewise, directs us, in our
approaches to a holy God, to avoid all hypocrisy and insincerity, or
heart-iniquity. _Draw nigh to God and he will draw nigh to you.
Cleanse your hands ye sinners and purify your hearts, ye
double-minded._ We must not be double-minded, having one mind for
God, and one for the world. Our aim must be to glorify God. Our
warmest affections must centre in him, who deserves all love and
praise, both of angels and men. We are told, in a most beautiful and
affecting manner, by our Lord himself, in his conference with the
woman of Samaria, of the absolute necessity of sincerity and devotion
of heart in all our addresses to the throne of grace, whether public,
social, or private.--_But the hour cometh and now is, when the true
worshippers, shall worship the Father in spirit and in truth: for the
Father seeketh such to worship him. God is a spirit and they that
worship him, must worship him in spirit and in truth._ All right and
acceptable worship is in spirit and in truth. To worship God in
spirit and in truth is to worship him in a spiritual manner. And a
spiritual worship is a sincere, holy, and devout worship. To worship
God in spirit and in truth, is to worship him by the gracious aids of
his spirit, and with a sincere upright heart, or with a devout temper
of mind. To suppose that the only true and spiritual worship of the
Deity, is in the hidden recesses of the soul, is not only a gross
perversion of our Saviour's words, but to reject all worship of him
altogether. To affirm that all true worship is to be performed in the
secrecy and retirement or silence of the soul is to exclude all idea
of worship, to deny that man is what he is, composed of body and
soul, a material and immaterial part.--_Calling upon the name_ of the
Lord so as to be saved is therefore worshipping him in spirit and in
truth, or a devout frame of mind. All our religious duties, indeed,
in order to meet with the divine acceptance and approbation, must
flow from sincerity of heart.----
_Again, calling upon_ the name of the Lord so as to be saved, is to
worship him with _affection_ and _reverence._ When we draw near to
God, his dread should fall on us and his excellency make us afraid.
All right homage paid to him, is accompanied with reverence and Godly
fear. The affections of the soul must correspond with the solemnity
and importance of the duty performed. When we commune with God in
prayer, we should stand in awe and sin not. In our petitions,
supplications, confessions of sin, thankful acknowledgement of
mercies, and adorations we ought to feel the deepest reverence and
warmth, or fervour of affection. The attention should be composed,
the thoughts collected, the affections engaged, and the whole soul
solemnized. The words spoken are to be accompanied with devout
exercises.--All the divine glories are to be revered. High, exalted
and reverential thoughts of the Majesty of heaven and Earth, the
great object of adoration and religious praise, are to be
entertained. Before him angels bow. The homage of the heavenly world
is paid with all lowliness and reverence. The blessed inhabitants,
thousands and ten thousand times ten thousand, all stand before the
throne, and in all the ardour, purity and sublimity of heavenly
worship, cry holy, holy, holy, is the Lord of hosts, the whole earth
is full of his glory. _Who should not fear thee,_ O Lord, _for thou
only art_ HOLY is the language of celestial adoration. How can that
mind, which has a proper sense of the infinite greatness and infinite
Majesty of God, help being filled with the highest reverence? He is
the king immortal, eternal, invisible. He dwells in light
unapproachable and full of glory. He is the blessed and only
Potentate, gracious, merciful, slow unto anger,
long-suffering--forgiving iniquity transgression and sin, but will by
no means clear the guilty. The heavenly arches resound with his
praises. The temple of the universe is filled with his presence. All
nature exhibits his glory. This is that which he hath said, he will
be had _in reverence by all them that draw near to him: and will be
sanctified by all the people._ If the affections of the heart do not
go up to heaven, with our petitions and supplications, they will be
all in vain. _Let us,_ says the prophet Jeremiah in his lamentations,
_lift up our hearts, with our hands, unto God in the heavens._ There
must be the internal homage of the heart, as well as external. Both
are necessary. Both must go together--Again--says the Apostle Paul,
_I will therefore that men pray every where lifting up holy hands
without wrath and doubting. Holy hands_ and without _wrath and
doubting_ imply the affections and reverence of the heart:--having no
malice or bitter passions toward fellow worshippers.--We are
directed, in the Epistle to the Hebrews, in this manner, _Let us have
grace whereby we may serve God, with reverence and godly fear._ Deep
reverence and pious fear are requisite in all our addresses to a
prayer hearing God. We are, moreover farther commanded not to be
_slothful in business; but fervent in spirit, serving the
Lord._--Fervour and warmth of affection should attend, therefore, all
supplications to the throne of grace. A really pious and devout heart
is the chief ingredient in all acceptable worship.
Another particular necessarily implied, in _calling upon the name_ of
the Lord so as to be saved, is _constancy,_ or doing it on all
_stated_ seasons and proper occasions. He who objects against the
_stated_ worship of God on proper seasons, really discards all
worship. The rule of worship is the divine word, and not any supposed
internal impulse on the soul. We cannot know HOW or WHEN to worship
God, but by his word. And internal, separate from external homage, is
not sufficient. The whole man must bow before the God of the whole
earth. To present ourselves _statedly_ before him, is only to offer
him that homage which reason and nature demand. As the good man is
said to be sanctified throughout in soul, in spirit and in body; so
it is but fit, in the very reason and nature of things, that he
should render unto God homage in all these respects. There must be
outward reverence and composure, and proper expressions of the inward
fervors of the mind. We are to give others proofs that we worship
God. We are to glorify him by social and public prayer. All creation
as it were, the heavens over our heads, and the earth on which we
dwell, _silently_ worship its glorious author. By men the praises of
creation should be rendered _vocal._ As a Priest in the temple of the
Universe, he is to present prayer and praises to the almighty
Architect. Shall he be dumb in praising his God, like the _mute fish_
that can only mean his praise? What was the faculty of speech, which
so distinguishes man from all the brutal world, given to us for? Why
were we made with social powers? was it not, that we might _jointly_
honor, by prayer the Maker of our frame? If so, there must be STATED
SEASONS for such divine and heavenly employment. Every work and
purpose under the sun must have a _stated_ season. And the more
important the work, the greater the need for a fixed season, in which
to perform it. If God is to be served at all, there must of necessity
be certain _fixed seasons_ in which to serve him. He would not
command us to serve him, and allow no fixed time for his service. He
is the God of order and not of confusion. He will have every thing
done decently and in order. So important and heavenly an employment
as that of worshipping and serving him, above all things, must have
_stated_ seasons. To deny any _stated_ seasons of worship, is to
rebel against reason, scripture, and common sense. Every body, of
common sense, knows that if an important work be assigned us to
perform, there must be a proper time fixed upon in which to perform
it. We are not to consult our own feelings or inclinations, as to the
seasons of worship, but when the _hour_ of prayer comes, that is, the
_stated_ and fit seasons, we must engage in it, and prepare our
hearts to seek the Lord; depending on the assistances of divine
grace; knowing that the preparation of the heart and answer of the
tongue in man, are both from the Lord. The great original law of
worship, is _Thou shalt worship the Lord thy God, and him only shalt
thou serve._ All intelligent creatures are bound, by the most
powerful of all ties, to do this. All men, wherever they dwell, are
obligated by Creation, to serve the Creator in all the ways, in which
they are capable. Preservation in being lays also a solemn bond upon
them. The relation of creatures to a Creator does the same. All the
glorious excellencies of the divine character make it an
indispensable duty to pay him honour divine. Indeed, the adorable
attributes of God bind us to worship and serve him. And it is as
plain, as any point in moral duty, that there must of necessity be
_stated_ seasons, therefore, of worship. Under the law, by God's own
appointment, were the _morning_ and _evening_ sacrifices. Nature
herself fixes upon these seasons. The sun in the firmament teaches us
the same lesson. The pleasing succession of day and night points out
the _seasons_ for family and secret worship. And the Institution of a
christian sabbath, specifies the _stated_ periods of public worship.
Besides these _stated_ seasons appointed and determined by nature and
scripture, there are other fit and proper occasions, as Providence
may order and overrule things, by either favors or frowns, whether
public or private, personal or relative. Upon all _fit_ occasions, as
well as _fixed_ and _stated_ seasons, our prayers are to ascend to
the Almighty ruler of the Universe.--We are to acknowledge him, in
all our ways. But we cannot acknowledge him as a prayer-hearing God,
without actually praying to him, in all his appointed ways. We are to
own him, as a prayer-hearing God, as well as an omniscient,
omnipresent, omnipotent, merciful, glorious, holy, and bountiful God.
And no man can devise any way of acknowledging him as a
prayer-hearing God, but by actually applying to him, _statedly,_ in
prayer. That he is a prayer-hearing God, we are expressly assured, in
these remarkable words: _O thou that hearest prayer, unto thee all
flesh shall come._
It may be, further, observed that _stated_ seasons of calling upon
the name of the Lord, are essential parts of the duty of worshipping
and owning him. Without _stated_ seasons the duty will die away, and
wither, like a plant when the root is materially injured. If man have
no _stated_ seasons to worship God, he will either wholly omit, or
infrequently practice the important duty, indeed, one of the most
important, of human life and of all Religion, or he will negligently
or carelessly perform it. In the very reason and nature of the case,
there must be, therefore, _stated_ seasons of worship, stated seasons
for public worship, stated seasons for family worship, and stated
seasons for secret worship. To have no stated seasons, will, in the
end, be to reject the duty altogether. In regard to the support of
animal life, though the appetites of hunger and thirst be given as
directories, still mankind in general have found it necessary, to
prevent intemperance and to preserve health to have _stated_ seasons
for partaking of food. But in regard to the spiritual life, the
preservation of religion in the soul, how much more necessary to have
_stated_ seasons for the performance of prayer, which is essential
not only to the flourishing state of religion in the soul and in the
world, but to its very existence. Such alas! is the deplorable
corruption of our nature, that if we will only worship God, when our
inclinations direct, or some supposed internal whispering in the
recesses of the soul, that we shall SOON FORGET all our obligations
to him, who is our Maker, Preserver, and bountiful Benefactor. He who
denies the _stated_ seasons of worship cannot be considered, in any
other light, than the enemy of all religious adoration and homage.
There must, also, be _perseverance_ in calling upon the name of the
Lord, as well as _stated_ seasons, in order to be saved. Perseverance
is necessary in order to be successful. It demonstrates sincerity. It
evinces engagedness. As to worldly good, perseverance and patience
will work wonders. The diligent hand maketh rich. What wise and great
achievements have ever been accomplished without perseverance? Would
we succeed in our wishes to obtain and secure temporal felicity we
must hold on our way. In religion the direction is to go on from
strength to strength, to add one degree of grace to another, to be
faithful unto the death, would we receive a crown of life. And
perseverance in calling upon the name of the Lord alone proves our
being in earnest.
To perform the duty only for a short space or infrequently, to begin
the practice of it, and then omit it is a fatal symptom of hypocrisy.
Hypocrites never persevere in calling upon God, in a serious and
devout manner. It is the observation of an eminent Divine, "that
Apostacy begins in the omission of prayer." As the source of all
irreligion and wickedness is forgetfulness of God, and not setting
him before us; so the first sign of a man's being disposed to
religion and the service of God is betaking himself to prayer;
_behold he prayeth._ And as a religious concern first shows itself in
prayer, so the first symptom of declension, the first step to
Apostacy is the neglect or careless performance of it. Speaking of
the hypocrite, it is said, in the book of Job, _Will he always call
upon God?_ As much as if it had been said, it is a mark of the
hypocrite that he will not continue to call upon God. He will omit
it. He will pretend excuses for the neglect of it. He will profess to
disbelieve the obligation of _stated_ worship. Or he will attend only
to the duty, in times of trouble and affliction, or under some
awakening Providences.
We are commanded to persevere in the duty. _And he spake a parable to
this end that men ought always to pray and not to faint._ Men are
never to relinquish the practice of devotional duties, under any
temptation or pretext. They are to be continued as long as life
continues. While life and breath last, our prayers or devotional
exercises are to be attended upon, at the stated seasons. The Apostle
speaks of rejoicing in hope, being patient in tribulation,
_continuing instant in prayer. To be instant in prayer_ is to attend
upon it, in all proper ways, and upon all fit occasions, and also to
be fervent in it. And to _continue instant in it_ is to persevere in
the practice of devotional duties as long as it shall please God to
prolong our probationary existence. He who relinquishes or
infrequently attends upon prayer is either in a delusion, or in an
unconverted state, whatever may be his pretext. A really good man who
has experienced a work of renewing grace on his heart, cannot long
deny or omit _stated_ devotional exercises. For prayer is the very
breath of the new Creature. It is recorded of St. Paul as soon as he
was converted, _Behold he prayeth._ This is equally true of all
regenerated persons. They will be punctual and constant in their
addresses to heaven, at the _stated_ seasons. You cannot keep them
from the throne of grace. They would not be hired to keep from it,
for immense treasures, or even worlds. The holy heart will no more
drop the duty of calling upon the name of the Lord STATEDLY than it
will cease breathing. It is a delusion to relinquish so important a
duty as _stated_ prayer, in its various forms, because we may have
heretofore been insincere or indevout, careless or formal in it. That
spirit, which leads any to undervalue or to neglect prayer--to deny
or turn away from the due seasons or methods of it, is not from
heaven, but is the spirit of error and impiety. Only hear how plain
the scripture is on this point. _Pray,_ says the Apostle to the
Christians at Thessalonica, _without ceasing_: that is, continue and
persevere to the end of life, in calling upon the name of the Lord:
ever maintain a devotional frame of mind: pray on all proper
occasions and fit and _stated_ seasons. Again--says he, _pray with
all manner of prayer._ This, in all reason, must include every kind
of prayer, public, social and secret. What, can we comply with this
express command, and yet neglect family-worship in our houses--or
public _stated_ worship on the Lord's day--or religious retirement?
No words can enjoin _stated_ family worship, if these do not. He who
can deny family religion or prayer, in the face of this passage of
inspired truth, must have a wonderful talent at perverting scripture,
and wilfully close his eyes upon a light, which nothing, but high
criminal prejudice, can prevent our discerning.--The happy influence
of calling upon the name of the Lord, _statedly,_ morning and
evening, in our dwellings is indeed very great. "While a desire of
imitation is confessedly a strong principle of action, one bright
domestic pattern, in a person of superior character and authority, in
calling his family to devotion, every morning and evening, will have
more effect upon all beneath and about him, than a thousand dry
instructions."--I shall here take leave to repeat some weighty and
judicious sentences from an excellent and pious Author. "If," says
he, "you neglect the duty of family prayer it will encourage and
authorize their neglect. They may omit it in their families; and
their Children's, Children may omit it; so that perhaps before the
end of the world, there may be hundreds, and even thousands,
descended from you, who have in effect learnt irreligion and impiety
in your houses, and from your example; or at least have never learnt
religion there. Yea, perhaps, Christ when he cometh to judgment, may
find some of your descendants among the wicked, who shall be _burnt
up as stubble_; and their wickedness and misery may be traced up as
high as your neglect of family worship, and be in some degree,
charged to your account. Now, can you say this is not probable? And
if it be probable, is it not very shocking? You had a thousand times
better have your families beggars, than leave them enemies to God and
strangers to prayer. Whereas by a faithful care in this duty, you may
leave a sweet savour behind you; a _praying seed,_ that shall be the
support of religion in every future age, and your joy and crown of
rejoicing at the appearance of Jesus Christ. I firmly believe, there
will not be a heavier article in any man's charge at the great Day,
than this, that he _cut off the entail of religion in his family_;
suffered it to die in his hands, after it had been conveyed down to
him by his pious ancestors; and left an ungodly Seed to be the
reproach of Christianity, and spread impiety and irreligion through
all succeeding generations to the end of the world." But the careless
omission, in point of heinous guilt, is not to be compared with the
wilful denial of family-worship. What can we think of those, who upon
a pretended internal impulse or principle, deny and vilify the duty,
and exert all their efforts to induce families to discontinue the
practice of it? They are given up to strong delusion to believe a
lie. What a bitter enemy to religion is that man who denies it to be
duty, and refuses to call upon _the name_ of the Lord in his
dwelling! Even were the evidence of the duty of family worship, much
weaker than it is, we should suppose every good man would _statedly_
perform it; because such a high privilege, and happiness.--Calling
upon the name of the Lord so as to be saved, is doing it
perseveringly--in all the ways appointed, in God's holy word, in
public--in the family--and in secret.
It may be, added, with evident propriety, that _calling upon the name
of the Lord so as to be saved,_ implies doing it, penitently,
believingly, and through the mediation and atonement of the son of
God. Without true penitence, or godly sorrow, without a Gospel
faith--without offering all our desires and requests to heaven in the
name of Christ, we cannot be saved. What are the sacrifices of
God--such sacrifices as he will be well-pleased with and own! The
sacrifices of God are a broken spirit; a broken and contrite heart,
he will not despise.--To whom does he look with a propitious smile?
To the humble--the penitent--the believing--the poor and contrite in
spirit. We are to seek the Lord while he may be found--to call on him
while he is near. We are to ask in faith. We must go to a
prayer-hearing God in a believing manner.--We are to seek the needed
blessings, both temporal and spiritual, in the name of Christ. _And
whatsoever ye do, in word or deed, do all in the name of the Lord
Jesus, giving thanks to God and the father by him._ All our
prayers--petitions for mercy--confessions of sin--and thanksgiving
must be in his name, on his account, and through his sacrifice and
mediation. Our father who is in heaven, can hear us only through him.
The prayers of faith will be heard--and when heard, answered in that
time and way, which, upon the whole, shall be best, most for the
divine glory and our good. In all our wants and distresses divine
favourable interpositions may be hoped for, if sought in faith. Our
Lord himself says, _Whatsoever ye shall ask in my name believing, ye
shall receive_--receive in such a manner--and such measures--and at
such times, as infinite wisdom sees meet; if not the very identical
or individual mercy sought, still what, all things considered, is
best. Christ, farther, informs us in regard to the duty of prayer in
these most encouraging words, _Whatsoever ye shall ask in my name,
that will I do, that the Father may be glorified in the son._--Again,
_If ye shall ask any thing, in my name, I will do it:_ that is, all
your prayers shall have a gracious audience and acceptance. That
shall be done for you, by a wise and merciful God, which shall be
most for his glory and your good, though, at present, painful to you,
or even ever so contrary to your wishes or hopes.----
To call upon the name of the Lord so as to be saved is then to call
on him, in deep repentance--unfeigned Gospel-faith--and through the
merits, righteousness, and mediation of his ever-well beloved son.----
Finally, _calling upon the name of the Lord so as to be saved_ is to
walk and conduct agreeably to our prayers. He who goes to the throne
of grace in a right manner, and so as to be accepted by a gracious
and holy God, will live and converse, in a virtuous, prudent, and
meek way: that his practice and prayers may not contradict each
other. No one can be sincere or in earnest in his devotional
exercises, who does not aim to live accordingly. To pray fervently
for the pardon of sin, and not to be sorry for our offences is
absurd. To implore of God his grace to sanctify us, and not to use
all the means of sanctification, is to trifle. To ask for his
restraining power to preserve us from vice and temptation, and at the
same time, to indulge ourselves in sin, and go in the way of
temptations is hypocrisy. To implore the gracious aids of the holy
Ghost to purify our souls, to enlighten our understandings--to subdue
our stubborn wills--to enable us to cultivate the benevolence,
meekness, and humility--the peaceableness, forgiving, condescending
temper of Christianity, and not, at the same time, endeavour to act
up to those glorious principles, is to show that we are but feigned
petitioners for the blessings we devoutly crave. It is essential to
all acceptable prayers, that we live according to them. To supplicate
the throne of grace to have all sin subdued in us, and not to take
all possible care to avoid all the occasions and ways of sin is but
mockery. When we seek to God for his grace and power to convince
us--to sanctify us--to reclaim us from our sinful wanderings--to
guard us from false principles--to remove prejudice from us--to build
us up in holiness and faith unto his heavenly kingdom--to enable us
to do all his will, to submit to his government--to comport with his
Providential dispensations, we are to improve all our best endeavours
to live and act accordingly. Can he be pleased with any prayers,
unless the deportment and conduct be answerable, in the supplicants?
The prayer of the upright is God's delight. The sacrifice of the
wicked is an abomination to him. If we love vice, and live in the
commission of known iniquity, our prayers, however many we make, or
however long, or seemingly devout, cannot be pleasing to a holy and
sin-hating God. The Psalmist says, _If I regard iniquity in my heart,
the Lord will not hear me._ Such as are
impenitent--unbelieving--profane and vicious God will not own and
graciously hear, though they offer many and long prayers to him. We
must act agreeably to our petitions for mercy, if we would be saved.
None can be saved, who will not statedly call upon the name of the
Lord, as they are able: and, at the same time, practice according to
their prayers. An unholy person cannot be saved while such. A
prayerless person cannot be saved as such. To omit stated prayer, in
its various forms, ALLOWEDLY, is to bar against ourselves, the gates
of heavenly blessedness. It is to thrust ourselves out of the kingdom
of glory. It is to plunge ourselves into misery. That our hearts and
practice must correspond with our prayers, in order to meet with the
divine acceptance, or be graciously answered, is plain from the
following passages of Scripture.--_And whatsoever we ask, we receive
of him, because we keep his commandments, and do those things that
are pleasing in his sight.--If any of you lack wisdom, let him ask of
God, that giveth to all men liberally, and upbraideth not: and it
shall be given him. But let him ask in faith, nothing wavering: for
he that wavereth is like a wave of the Sea, driven with the wind and
tossed. For let not that man think that he shall receive any thing of
the Lord.--Now we know that God heareth not sinners, but if any man
be a worshipper of God, and doth his will, him he heareth.--If ye
abide in me, and my words abide in you, ye shall ask what ye will,
and it shall be done unto you.--Then shall ye call upon me, and ye
shall go and pray unto me, and I will hearken unto you. And ye shall
seek me and find me, when ye shall search for me with all your
heart.--The Lord is nigh unto all them that call upon him, to all
that call upon him in truth.--Lord thou hast heard the desire of the
humble: thou wilt prepare their heart, thou wilt cause thine ear to
hear._ Many more texts, which speak the same language, might easily
be collected. But these are deemed amply sufficient to convince every
mind which can be convinced at all, that our hearts and lives must
correspond with our prayers--must be of the same tenour or the latter
will not be heard, or the blessings implored, be granted, or the
mercies sought, be imparted.--Thus have I considered the condition of
salvation, specified in the text, _calling upon the name of the
Lord;_ or that stated prayer is a duty binding on all men.
Calling upon the name of the Lord is the common language of scripture
for addresses to the mercy-seat of God by prayer, in all its forms,
public, social, or secret. One must be included as well as the other.
All must be equally included. For if we may lawfully shut out one, we
may the others, with as much propriety. When such general expressions
are employed, in the sacred writings, the only just and true way of
interpreting them, is to extend them to all the parts or branches of
the duty enjoined;--and _farther,_ none can rationally hope to enjoy
the blessings promised, unless they perform, in its true meaning and
spirit, the condition upon which the blessings or good promised, are
suspended. Thus, if we would be saved, we must call upon the name of
the Lord, according to the true meaning, extent, and spirit of this
duty. And all that do, shall be saved. There will not be one
exception. God's word of promise is sure; never will fail. If we
perform the condition as required, the event--our salvation is as
certain, as the word of God can make it.--
It may be subjoined, here, before we close the discourse, that
calling upon the name of the Lord, may include a sincere engagement
in the whole of Religion--not the duties of piety and devotion
only--but of sobriety and righteousness and service of God, in an
upright manner, believing his truths--studying his will--obeying his
laws, comporting with his Providence--and living as his obedient
children.----
As the conclusion of the whole, we cannot but be highly delighted
with the easiness of the terms of salvation. They are as easy as they
could be consistent with the law, character and attributes of the
Supreme Being; as they could be, and be compatible with his holiness
and sovereign mercy.--Herein, the wisdom and the goodness of the
Maker of all things shine with a conspicuous Lustre. He always acts,
indeed, with the highest wisdom, and with perfect benevolence. He
requires of us only what is reasonable to be required. And the
reasonableness of the Christian system is among the most satisfactory
and powerful evidence of its truth and divinity.--It is divine in its
nature--pure in its laws--rich in its promises--plain in its
duties--pleasing in its hopes--sublime in its prospects--supporting
in its consolations--grand in its offers--and in its rewards,
glorious beyond all that can be imagined in the perfect state.--We
are to call upon the name of the Lord, in a right and pious manner,
and be saved.--And to this duty of calling upon the name of the Lord
we are bound by the strongest of all ties--by our creation--by our
preservation--by our redemption--by all the favours of Providence--by
our dependence on God--by his glories--by his goodness--by his
omniscience--by his omnipresence--by his faithfulness--by our own
interest--by our innumerable wants, for soul and body, for time and
Eternity. And may we be saved, if we will do it, in that manner, in
which we ought?--Certainly we may. And could we desire mercy upon any
lower condition?--If we murmur and complain of this, we discover the
basest and vilest temper: and deserve everlasting exclusion from the
blissful presence of a holy and gracious God. We must be speechless,
if condemned FOREVER.