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the determination. It hath been observed by many, that the more the management of a church is left to a minister, the more ignorant that minister commonly is of the subject; as I think is most evident in that chapter on Discipline, in the third volume of a late body of Divinity. The reason is obvious, all their determinations passing without difficulty or opposition, they are not laid under the necessity of searching so much into the mind of Christ in the scriptures. But when a church takes the management of affairs upon itself, the minister will sometimes find his opinion controverted, which will stir him up to a closer examination of the word, and of course make him more master of the subject. We may thence see how much Christ's ordinances are calculated to promote human industry, in both ministers and people, if attended to in their simplicity; and how far it is the duty of all professors to study the mind or Jesus in the word for themselves, that they may act from conviction, rather than from respect to the judgment of others.

SOME

THOUGHTS

ON

OCCASIONAL PRAYER

JAMES. V. 13.

Is any among you afflicted? Let him pray.

Of all the duties of the Christian life, there is none of more excellent use to the believer himself than prayer, as God in his ordinary way bestows his benefits in that appointed channel of our asking, according to our great teacher, whose dictates are infallible. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one 'that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.' Matth. vii. 7, 8. Prayer in a peculiar manner tends to shew forth our faith in, and dependance upon the Lord, as the original Author of nature, and

supreme governor of the moral world; the God of grace and of providence. By prayer we practically acknowledge him as the supporter of our frame, the giver and maintainer of health, peace, and liberty; the spring of our felicity, and fountain of all enjoy ments. In a word, by prayer we acknowledge him as our God in covenant relation, and our adorable Father who is in heaven. It is a privilege, from which no outward circumstances can possibly debar us, and from which the threatenings of enemies can by no means deter. Business on the Exchange, or labour in the field; journeying, or even being joined with company of what kind soever, cannot hinder the elevation of a praying heart to God. From the bed of sickness; from the noisome dungeon, the ardent petition ascends to the throne of God, with as much velocity as from the assemblies of his people. Although our feet should be made fast in the stocks; although our limbs should be fettered with chains of iron, and we shut up in the innermost prison, the privilege of prayer cannot be withheld. You may be denied the other privileges of God's house; the word itself may be wrested from your hands, but all your enemies cannot debar you from the publican's privilege of calling upon God. For were they, as has been the case of our predecessors, even to deprive us of the main organ of speech, the heart, though denied the use of a tongue, can speak perfectly intelligibly before the throne of grace, and will be regarded when it puts in its claim to mercy.

It is a duty incumbent on all who stand in need of the divine assistance in any sense. And I think it will never be denied to be the duty of an hungry person to ask for bread, or one that is athirst, to implore that which only can satisfy the keen sensation. Surely the fool ought to seek after wisdom profitable to direct, and the condemned criminal may lawfully solicit pardon. He that is ready to faint may warrantably cry out for strength, and he that is perishing for mercy with the publican; but where there is no sense of disease and misery, there can be no breathings after God in prayer; no crying, Jesus, thou Son of David, have mercy upon me a miserable sinner. A sense of sin, wretchedness, and necessity, being the foundation of all spiritual prayer, it is a sufficient warrant for prayer wherever it prevails. So that it is needless to ask, ' Will God hear such an unworthy 'sinner as me?' If necessitous, the scriptures encourage us to ask, and assure us, that in so doing we shall receive.

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It is an exercise always seasonable, because we are always needy sinners. Never more seasonable, than when a vessel of mercy is cast down among the refining pots of affliction. Some we shall find in that calamitous situation, whilst there is a call for God to sit in Zion as a refiner, thoroughly to purge his people from their tin and dross; and this will be requisite, till such time as all his people are made pure, even as he himself is

pure. If any man is afflicted let him pray.' As affliction is the season of greatest necessity; a season which will the most put nature's fortitude to the trial, and which therefore most loudly calls for heavenly assistance; for the favourable and merciful regards of our divine Father, and everlasting friend; if any man is afflicted let him pray. Any man, whether Jew or Gentile, bond or free, whatever have been the criminal aggravations. of his former enormities; however destitute he may find himself of qualities to recommend him to divine acceptance, let him pray.

When any particular change has passed upon a family; when it has been laid under any train of circumstances, of a calamitous nature, it has been the laudable custom of some, to call the officers of the church together, jointly to seek God in behalf of the family. A custom, well agreeing with our professed dependance upon our Maker for all things; at whose hand we receive all the good, and all the evil together blended, in our chequered lots; and with our belief in him, as the only governor of the natural and moral worlds. A custom well agreeing with our connection with each other as Christians and members of the same society; the institution of which seems to have been solely with a view to our mutual advantage, and the better assisting each other in the day of difficulty and distress.* It appears from the nature of our connections, as members of the same body, to be the duty of every church member, when under, either the frowns of Divine Providence, or the hidings of the Redeemer's face, in any way peculiarly distressing, not only to make known his afflictions, whatever they may be, to the church with whom he is united, that they may have the Christian privilege of sharing in his sorrow, and assisting by their prayers, even if incapable of vielding other assistance.

Farther, from the nature of the same connection, as well as the direction of the apostle James, chap. v. 14. it appears, that every member of a gospel church, whether man or woman, has an indubitable right and power to call the officers of the church together, to pray with and for them. That no circumstances, how affluent soever, elevate a man above the necessity of this as a duty. No circumstances, however mean and penurious, can debar them from it as a privilege. Were people therefore found in the exercise of it more, we should undoubtedly see more of the glory of Jesus in church institutions. I should sincerely rejoice to see this part of Christian fellowship revived amongst us, and its use become general as in ancient days. We, as a

Nothing can be more certain, than that our righteousness and goodness extendeth not unto God. Being perfect in every attribute, he can receive no addition to his essential glory and felicity by any service of his creatures whatever. Therefore the benevolent design of his institutions must be the good of his workmanship. Gospel institutions are amazingly calculated to promote the good of society, when embraced in their native simplicity.

church, have had a very recent instance of the Lord's regard to his own institutions in the case of a much esteemed sister who, when taken with a very dangerous disorder, which threatened her speedy dissolution. Under felt darkness of soul, and the severest buffetings of Satan and unbelief, she earnestly longed for, and solicited the officers of the church to come and pray with her, fully persuaded that the Lord would hear their prayers, and should either restore her speedily or clear up her evidences of interest, and give resignation to his will. It was unto her, according to her faith; prayer was made, she was immediately delivered from her temptations, blessed with a peace which passed all understanding, and kept at the feet of Jesus in a lowly submission for many days, notwithstanding in the greatest bodily affliction. This, I trust, will be the means of encouraging others, to go and do so likewise, thus to claim their privileges as members of the church of Jesus.

Something that bears a kind of resemblance to this, is in use with some, who, upon particular occasions, invite a few friends to join with them in prayer or praise, as the occasion may direct. Even this I could wish to see more generally encouraged, notwithstanding I am convinced, it comes exceedingly short of the original institution, and is by no means equivalent to the designs of church establishment. How great would be our privilege, to be able to lay our distresses before our whole community! And what a spirit of prayer would be stirred up on such occasions !; What wonders of divine interposition would we see, were we but capable of embracing our own mercy, in that relation in which we stand to each other!

How affectionate and warm would our mutual regard for each other be, when thus led to taste the sweets of gospel communion, and become acquainted with the divine conduct towards each other, in grace and in providence! Indeed, there is not a bare possibility of our reaping the benefits natural to our Christian connections, without this mutual reciprocal knowledge of, and communion with each other, in all our affairs outward and inward. That injunction of Paul's, Gal. vi. 2. Bear ye one ' another's burdens, and so fulfil the law of Christ,' necessarily supposeth a knowledge of one another's burdens; for how can a church bear those burdens with which it is altogether unacquainted? how shall the distresses and difficulties of individuals become our common burden as a church, unless care is taken to make them known to us in that capacity?

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No man may warrantably say, " My distresses are of such a peculiar nature, that revealing them, and especially to a whole society, would be likely to do more hurt than good;" seeing God hath graciously bound himself by covenant engagements, to hear and answer the prayers of his assembled church.* This

I am aware, that a very formidable objection will here suggest itself, and it

being the case, the poorest member is capable of assisting you; perhaps more by his prayers, than the richest friend in whom you may choose to confide, can do by his purse or advice. I know but of two things that can debar the church from this privilege, which is the very essence of gospel communion. Shame and Pride are the great enemies, which rob us of our comfort and privilege.

Shame forbids us to reveal any thing which may tend to reflect upon either our wisdom or piety. Or if we at all reveal our distress, shame will direct us to do it in such a disguised manner, that very often its true springs shall lie concealed. But is it any particular shame for a man, that is always complaining of the wretched treachery of his heart, to own that he is sometimes misled by its deceitfulness? It would argue uncommon wisdom indeed, for him to have such a deceitful and vicious heart to cope with every day and yet have the happiness to escape all its snares on all occasions. We should certainly act much more in character, if, instead of artfully concealing what we think not fit to be published, we conscientiously confessed our faults one to another that we might be healed. This is the divine appointment, James v. 16. an observance of which would open such a door to sweet fellowship and pleasurable communion, as is unknown in modern churches: of whom it may be truly said, that they have little more than the bare externals of church order and discipline among them, without the vital spirit and essence.

Pride also will prove even a more stubborn enemy than shame, its kinsman. Pride can never allow that its affairs ought to be subject to common inspection; and concludes, that it is better to bear its distresses alone, than to reveal their real cause, which may, perhaps, reflect but little honour on the party concerned. This confirms me more in the belief, that church members ought to confess their faults one to another, not only when the faults have been detected, but as soon as possible after they have been committed; as soon as the heart begins to be wounded under a private sense of them. Every ordinance of Christ tends to mortify the pride of man, and to promote Christian love and affection; this, perhaps, more than any whatever: this which is almost, this which is entirely neglected. This conscientiously

will be "deemed of dangerous consequence, to trust a whole society with our most private concerns; to put even our reputation as men, as tradesmen and Christians, entirely into the power of such a numerous body as a gospel church may happen to consist of." In answer to so plausible and strong objection, I would have my reader observe, that this objection supposeth that church fellowship, if attended to in its fullest latitude, tends to the prejudice instead of the benefit of individuals; which is, I think, what can by no nieans be admitted. Moreover, there can be no possibility of danger, but from a gossipping spirit, divulging abroad what is communicated in church assemblies. But this apparent danger ought not to deter us from a privilege so great, and at the same time so obvious. On the contrary, it points out another duty now greatly neglected, and which, if attended to, would produce the most salutary effects in every gospel church. I mean to extirpate that gossipping spirit 20 very pernicious, and which ought by no means to be suffered in Christian society.

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