all "be filled with the Holy Ghost," not indeed in his miraculous powers, but in his enlivening, comforting, and transforming energies. We may form some idea of the frame which is proper for us, from the very attitude in which Solomon addressed his prayer to God: "He fell down on his knees, and spread forth his hands to heaven." How different this from the irreverent and careless attitude of many amongst us, who, instead of prostrating themselves before God with becoming reverence, sit during the prayers; shewing, thereby, how little they feel the elevation of a devout worshipper, or the humiliation of a contrite one! Be it known unto you, that God must be importuned in prayer, and that "the kingdom of heaven must be taken by violence,” if ever it be taken at all: and, if you find that common efforts will not suffice. to bring you to your Saviour's presence, you must resemble those who went up to the top of the house and let down the paralytic through the roof: you must "cry unto God," and "give him no rest," and not cease from your importunity, till you have obtained an answer to your prayer. It was in this way that the widow in the parable prevailed over the unjust judge; and in this way shall every child of man prevail, if only he will "pray, and not faint."

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The confidence of the heart is yet further necessary: for our hands must be lifted up "without doubting;" nor can we hope to receive any thing from God, if we supplicate him with a wavering mind." It must be remembered, that the Temple was called, “A house of sacrifice." On this occasion sacrifices were offered without number; and on every morning and evening throughout the year they were regularly presented to the Lord. Now this shewed, that every prayer which was there offered was to find acceptance by virtue of those sacrifices; and that no blessing whatever could be obtained from God, but through faith in the atonement which those sacrifices prefigured. The same is strikingly illustrated in the Liturgy of the Church of England; not a prayer of

i 2 Chron. vii. 12.

which is offered, but in the name and through the mediation of Jesus Christ. To him must we look in all our addresses at the throne of grace, and to the Father through him. Indeed, this is very particularly marked in the whole of Solomon's prayer. In the greater part of that prayer he intercedes in behalf of those who should direct their supplications "toward that house." Now the Temple itself was a very eminent type of Christ, "in whom dwelt all the fulness of the Godhead bodily." The body of the Lord Jesus is, on this very account, represented as "a tabernacle, not made with hands:" and towards him, as our incarnate God, must we direct our supplications, if we would obtain answers of peace unto our souls. If we come to God in this way, we then have an express assurance from God himself, that we shall in no wise be cast out;" but that, on the contrary, "the Lord Jesus Christ himself will confer upon us whatsoever we ask, that the Father may be glorified in the Son:" so indispensable is it that we look towards that Temple; and so certain is the success of prayers when so directed.

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One thing more is necessary, and that is, consistency of life and conversation. "The prayer of the wicked," so far from finding acceptance with the Lord, is altogether "an abomination to him." How can it be expected, that persons coming to the house of God with all the professions of real piety, and going from thence into all the dissipation and vanity of the world, shall obtain mercy of the Lord? Behold them on their knees, crying, "From all the deceits of the world, the flesh, and the devil, Good Lord, deliver us ;" and then, perhaps, spending the remainder of the day, not in reading the Bible, not in instructing their families, not in fervent prayer to God, but in any light conversation and specious amusement, that may enable them to relieve the weariness of a Sabbath evening. Say, Is this consistent? Nay, would these people themselves, if they saw persons who were truly religious, and who had entered fully into the spirit of the prayers, so

spending the Sabbath, account them upright and consistent characters? No: they would see at once the glaring inconsistency between such professions and such practice. But, perhaps, they will say, "We do not make any such profession of religion." Then, I answer, you have gone to God with a lie in your mouths. What mean you when you pray, "that you may lead a righteous, sober, and a godly life, to the glory of God's holy name?" Is dissipation, or carelessness to his praise and glory? Has he not required that "you should refrain from doing your own pleasure on his holy day, and call the Sabbath a delight, the holy of the Lord, honourable; and should honour him, not doing your own ways, nor finding your own pleasure, nor speaking your own words; but should throughout that day delight yourselves in the Lord*?" Yes, this is what you will do, if you are consistent Christians; nor can you in any other way expect to obtain any blessing from the Lord. This, also, is very particularly noticed by Solomon in his prayer: he does not venture to hope for mercy on behalf of any, unless "they return unto God with all their heart and with all their soul'." He

"

prays, "The Lord our God be with us, that he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers". And then, to impress this the more deeply on the people's minds, he addresses them also, saying, "Let your heart be perfect with the Lord our God, to walk in his statutes, and to keep his commandments, as at this day"." Solomon would have the solemnities of that day carried, as it were, into their daily converse; and the engagements then entered into, remembered throughout their whole lives. Thus it should be with us and thus it must be with us, if we would prosper in our souls. Our prayers are to be the pattern of our whole lives. What we have sought for,

k Isai. lviii. 13, 14.

m ver. 57, 58.

1

ver. 47, 48.

n ver. 61.

and obtained in the house of God, must be exhibited and exemplified in our daily walk: and, if there be not a correspondence between the two, what do we but proclaim ourselves hypocrites before the whole world? We "cannot serve God and Mammon too;" nor must we pretend to "fear the Lord, whilst we are serving other gods." But, if we will indeed devote ourselves to the Lord, then shall our prayers descend in blessings on our souls, and the services of time be a prelude to the enjoyments of eternity. Hear the answer which God made to Solomon on this very occasion: "Now, mine eyes shall be open, and mine ears attent unto the prayer that is made in this place for now have I chosen and sanctified this house and my name shall be there for ever: and mine eyes and mine heart shall be there continually. If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways, then will I hear from heaven, and will forgive their sin, and will heal their land"."

Permit me now, in conclusion, to take yet further the example of Solomon for my guide; and, as he in his prayer addressed himself to God in behalf of his own people, and of the strangers who sojourned amongst them, so now to address myself, first, to the stated inhabitants of this place, and then to those, who, as strangers, are sojourning here only for a

season.

The stated inhabitants I would congratulate on the further accommodation which they will now receive for the worship of Almighty God. For though the provision now made is very inadequate to the wants of this daily augmenting population, it will doubtless be of important service, and serve as a prelude, I trust, to somewhat which shall be still more effectual.

The necessity of waiting upon God in public is here obviously proclaimed. But there is an improvement of the occasion, which, though less obvious, is

o 2 Chron. vii. 14—16.

not a whit less necessary, and which I would take the liberty earnestly to recommend; and that is, the establishment of prayer in your own families. Who that sees the zeal of Solomon on this occasion, does not perceive the duty of every head of a family? We cannot all raise public edifices to the Lord; but we may all set up altars in our own houses, and promote the worship of God amongst those who are within the sphere of our own influence. God has said, that "where two or three are met together in his name, there will he be in the midst of them;" and that, "when two or three agree respecting what they shall ask," he will confer it upon them. If any say, that they feel unequal to the task of conducting family worship, they need not be discouraged on that account, because there are abundant aids afforded them, both in the formularies of our Church, and in other books that are written for that express purpose. And let me not omit this occasion of inculcating the duty of private prayer. This is absolutely indispensable to every child of man. Without this, no

soul can prosper: without this, no sinner in the universe can find acceptance with God. In the public Services of the Church, your petitions must be, for the most part, general, and such as all the congregation can join in: but in your private chambers you may, every one of you, spread before the Lord your own personal transgressions, and implore at his hands those blessings which you more especially stand in need of. Remember, I pray you, that on your own personal application to God in prayer is suspended all your hope of mercy and forgiveness. "God will be inquired of by us" for those gifts which he has most freely promised and covenanted to bestow. "Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you." These are the terms with which we must comply: and, if we will not ask, it is in vain to hope that we shall obtain any thing of the Lord.

Let the duty of prayer generally, of public, social, and private prayer, be this day impressed upon your