that the priests could no longer continue their ministrations there".

But that to which I would more particularly call your attention at this time is, the prayer which Solomon offered, and which brought down so signal a blessing upon them all. It affords a noble specimen of man's intercourse with his Maker; and shews us, I. What we may hope for in God's house of prayer; and,

II. How we may secure every blessing which our souls can desire.

I. Let me state what we may confidently hope for in God's house of prayer

Whatever there may be in this history that should be limited to that particular occasion, I think we may at least gather this instruction from it, that, whenever we draw nigh to God in the public services of his Church, we may expect these two things; namely, His gracious presence to receive our prayers, and His merciful acceptance to forgive our sins.

That there is great caution to be used in deducing general conclusions from particular premises, I readily acknowledge. But such conclusions are drawn by the inspired writers: for, from a particular promise made to Joshua, it is inferred, that all true believers, of whatever age or nation, may assure themselves of effectual aid from God; and, in the confident expectation of it, may hurl defiance at all the enemies of their salvation. The same general inference, I think, may well be drawn from God's gracious answer to this prayer of Solomon. Doubtless, a suppliant, in his secret chamber, shall find favour with God: for "God never says to any, Seek ye my face in vain.” But, in public, when presenting his petitions in concert with others, the suppliant has a double assurance that he shall be heard: for God has especially promised, that "where two or three are gathered together in his name, he will be in the midst of them;" and that

c 2 Chron. vii. 1, 2.

"whatever such persons, so associated, have agreed to ask, it shall be granted unto them." I well know, that persons may very easily and very materially err in relation to the subject of answers to prayer; and that to expect fire to descend from heaven, as on that occasion, or a visible manifestation of God's glory before our eyes, would be the height of enthusiasm. But still there are ways in which God may manifest his acceptance of our prayers, and in which he will manifest it: what else can be meant by that promise, "It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will heard?" and again, "Thou shalt call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am?" The whole Scriptures attest, that, "if we draw nigh to God, he will draw nigh to us;" and that "he will manifest himself unto us, as he does not unto the world;" yea, that "he will come unto us, and make his abode with us:" and, I think there is not in the universe a person who has sought after God with humble, fervent, and believing prayer, but will acknowledge, that God does fulfil his promises, "satisfying the hungry soul, and replenishing the sorrowful" with the richest consolations of his Spirit.

This, then, we may expect, and this we should expect, in God's house of prayer: nor should we ever be satisfied, if we have not a sensible access to God in prayer, and a well-founded hope that he has heard the petitions which we have presented before him.

But I have also observed, that we may hope for the actual forgiveness of our sins in answer to our prayer. And, in truth, if we obtain not this, we pray to little purpose. In drawing nigh to God, this must be chiefly kept in view. We go as sinners, to obtain mercy at the hands of God. And in this respect, the Liturgy of our Church is admirably fitted for our use. The extemporaneous effusions that are used in other places bear no comparison with the formularies of our Church. In truth, our churches themselves are,

not houses for preaching only, but, in a pre-eminent degree, what our Reformers designed them to be, and what God ordained his Temple of old to be, "houses of prayer." And those who make light of the Prayers, and regard them only as a kind of decent prelude to the Sermon, shew that "they know not what spirit they are of:" since all the preaching in the universe will be of no use without prayer; whereas the souls of men will prosper if they abound in prayer, though they are less favoured as to the ministrations of sinful men. Let any one consult our Liturgy in this particular view. The Introductory Sentences all bear on this point, to shew us what sinners we are, and how much we stand in need of mercy, and how ready God is to receive returning penitents. But, as I shall have occasion to enter somewhat more fully into this point under my next head, I will wave all further mention of it now; observing only, that a congregation uniting fervently in the prayers of our Liturgy would afford as complete a picture of heaven as ever yet was beheld on earth: in spirit, there would be the most perfect accordance that can be imagined: the only difference would be, that the one are uniting prayer with praise, because of their still-continued necessities; whereas the other engage in praise alone, having all their necessities for ever supplied. And here I would particularly call your attention to the prayer of Solomon, that you may see how much the subject of forgiveness is dwelt upon throughout the whole of it. He requests God's attention to all who, under any calamity, shall, in future, direct their supplications towards that house: and, in every distinct case, he takes it for granted that sin has been the true and proper source of their calamity; and he implores in their behalf, not merely the removal of the judgment, but especially, and above all, the forgiveness of their sin. Nor must we overlook this, in God's answer to his prayer: on the contrary, we must regard it as a pledge, that he will receive returning prodigals, and that all who approach him f See ver. 21, 22, 24, 26, 30, 36, 50,

with deep contrition shall find that "there is mercy with him, yea, with him is plenteous redemption." I say, then, that this is a blessing which we are to look for, whensoever we approach God in the house of prayer. Every promise in God's blessed word authorizes this hope: and no one should be satisfied with having offered up his petitions, if he carry not away with him a comfortable hope, that "his iniquities are forgiven, and his sins are covered."

If it be asked, How shall we secure these blessings? I answer, Use the means which Solomon employed: and by them we may,

II. Secure to ourselves every blessing that our souls can desire

We have seen that Solomon diversified his petitions according to the supposed conditions to which, at any future period, the people might be reduced. Whatever, therefore, our condition be, we must apply to God in prayer, with humility of mind, with fervour of spirit, with confidence of heart, and with consistency of life and conversation.

We must apply with humility of mind. Solomon particularly prays for those who "know every man the plague of his own heart." Nor can we ever come before God with acceptance, unless we approach him weary and heavy laden with the burthen of our sins. To "draw nigh to him with our lips, whilst our heart is far from him, is vile hypocrisy: and "all such worship is vain," yea, worse than vain, because it serves to lull our consciences asleep, and supersedes in our own minds the necessity of any better service. It is not possible for any man to have better direction, or more suitable help, than that provided for him in our Liturgy. The whole Service, from beginning to end, is the service of a sinner imploring mercy at the hands of God. What can express deeper humility than our General Confession?" Almighty and most merciful Father, we have erred and strayed from thy ways like lost sheep; we have followed too much the devices and desires of our own hearts: we have left g See ver. 38.

undone those things which we ought to have done, and have done those things which we ought not to have done; and there is no health in us." He can know little of "the plague of his own heart," who does not find those acknowledgments exactly suited to his state. At the beginning of the Litany, what can express the desires and feelings of a contrite spirit more justly than that reiterated cry to every person of the Holy Trinity to " have mercy upon us, as miserable sinners?" In the Communion Service, after the recital of every distinct command, we cry, "Lord, have mercy upon us for our past breaches of it, and incline our hearts to keep it in future." Now this is the very frame in which we should draw nigh to God. There must be nothing in us of a self-righteous and self-applauding spirit. Blasphemy itself is not more hateful to God than that pride of heart, and formal self-complacency, wherewith the generality approach their God. The self-applauding Pharisee, with all his pretended thankfulness, was to God an object of abhorrence; whilst the poor self-condemning publican was liberated from the guilt of all his sins. And wherever there is a prayer like his, there shall also be the same success: for "the broken and contrite spirit, God never did, nor ever will, despise."

But we must seek God, also, with fervour of spirit. Prayer is not a service merely of the lip and knee, but of the heart; and the whole heart should go forth to God in the performance of it. This was well understood by the compilers of our Liturgy; and ought to be understood, and felt, by every worshipper in the Established Church. The whole of the Liturgy breathes an ardour suited to the feelings and necessities of a contrite soul: "Lord, have mercy upon us Christ, have mercy upon us: Lord, have mercy upon us." Oh! what would not be obtained by a congregation pouring out those prayers with corresponding emotions? I will not say, that the house would be shaken, as it was when the Apostles prayed; but I will say, that the worshippers would

h Acts iv. 31.