instrumentalities which the church is putting forth for the enlargement of her borders, and the salvation of the world. All these ought to be distinctly and separately remembered; and not, as is often the case, be crowded into one general petition, at the close of our morning and evening prayers. General truths do not much affect the heart; we need to particularize, to interest our feelings. I would therefore recommend the arrangement of these subjects under general heads, for every day of the week; and then divide the subjects which come under these heads, so as to remember one or more of them at stated seasons through the day, separate from your own personal devotions. Thus you will always have your mind fixed upon one or two objects; and you will have time to enlarge, so as to remember every particular relating to them. This, if faithfully pursued, will give you a deeper interest in every benevolent effort."

3. Observe special seasons of prayer. Before engaging in any important matter, make it a subject of special prayer. For this you have the example of the blessed Jesus. When he was baptized, before entering upon his ministry, he prayed. Before choosing his twelve apostles, he went out

* See Appendix, A.

into a mountain, and spent a whole night in prayer. The Old Testament saints were also in the habit of "inquiring of the Lord," before engaging in any important enterprise. And Paul enjoins upon the Philippians, "in every thing, by prayer and supplication, with thanksgiving," to let their requests be made known to God. Also, whenever you are under any particular temptation or afflic tion; whenever you are going to engage in any thing which will expose you to tempta tion; whenever you perceive any signs of declension in your own soul; when the state of religion around you is low; when your heart is affected with the condition of individuals who are living in impenitence; or when any subject lies heavily on your mind, - make the matter, whatever it is, a subject of special prayer. Independent of Scripture authority, there is a peculiar fitness in the course here recommended, which must commend itself to every pious heart.

In seasons of peculiar difficulty, or when earnestly seeking any great blessing, you may find benefit from setting apart days of fasting, humiliation, and prayer. This is especially suitable, whenever you discover any sensible decay of spiritual affections in your own heart. Fasting and prayer have been resorted to on special occasions, by eminent saints, in all ages of the world.

The examples recorded in Scripture are too numerous to mention here. If you look over the lives of the Old Testament saints, you will find this practice very common. Nor is the New Testament without warrant for the same. Our Lord himself set the example by a long season of fasting, when about to endure a severe conflict with the tempter. And he has farther sanctioned the practice, by giving directions respecting its performance. We have examples also in the Acts of the Apostles. The prophets and teachers in the church at Antioch fasted before separating Barnabas and Paul as missionaries to the heathen. And when they ordained elders in the churches, they prayed, with fasting. Paul, in his Epistle to the Corinthians, speaks of their giving themselves to fasting and prayer, as though it were a frequent custom. You will find, also, in examining the lives of persons of great spiritual attainments, that most of them were in the habit of observing frequent seasons of fasting and prayer. There is a peculiar fitness in this act of humiliation. It is calculated to bring the body under, and to assist us in denying self. The length of time it gives us in our closets also enables us to get clearer views of divine things. But there is great danger of trusting in the outward act of humiliation, and expecting that God will

answer our prayers for the sake of our fasting. This will inevitably bring upon us disappointment and leanness of soul.

This is the kind of fasting so common among Roman Catholics, and other nominal Christians. But it is no better than idolatry.

When you set apart a day of fasting and prayer, you ought to have in view some definite objects. The day should be spent in self-examination, meditation, reading the Scriptures, confession of sin, prayer for the particular objects which bear upon your mind, and thanksgiving for mercies received. Your self-examination should be as practical as possible; particularly looking into the motives of your prayers for the special objects you are seeking. Your confession of sin should be minute and particular, mentioning every sin you can recollect, whether of thought, word, or deed, with every circumstance of aggravation. This will have a tendency to affect your heart with a sense of guilt, produce earnest longings after holiness, and make sin appear more hateful and odious. Your meditations should be upon those subjects which are calculated to give you a view of the exceeding sinfulness of sin, and the abounding mercy of God in Christ. Your reading of the Scriptures should be strictly devotional. Your prayers should be very particular,

mentioning every thing relating to the object of your desires, and all the hindrances you have met in seeking it. Carry all your burdens to the foot of the cross, and there lay them down. Your thanksgiving, also, should be very minute and particular, mentioning every mercy and blessing which you can recollect, with your own unworthiness, and every circumstance which may tend to show the exceeding greatness of God's love, condescension, and mercy.

4. Come to the mercy-seat with preparation of heart. The best preparation is to maintain an habitual spirit of prayer, according to the first direction. But this is not all that

is necessary. We are unavoidably much occupied with the things of this world. But, when we come before the great Jehovah, to ask his favor and seek his grace, our minds should be heavenly. When you go into your closet, shut out the world, that you may be alone with God. Bring your mind into a calm and heavenly frame, and endeavor to obtain a deep sense of the presence of God," as seeing him who is invisible." Think of the exalted nature of the transaction in which you are about to engage. Think of your own unworthiness, and of the way God has opened to the mercy-seat. Think of your own wants, or of the necessities of those for whom you intercede.