of the spirit" (Rom. viii. 27.;) and will register the sorrowful sighings of his contrite ones, to be openly rewarded, in the Last Great Day.

It will, doubtless, be evident to those who are disposed to practise it—that secret prayer is the duty of all; that its udvantages are many and great; and that the neglect of it is sinful and dangerous. For the benefit of such shall be added a few directions for a devout discharge of so important and necessary a duty.

CHAP. III.

A FEW DIRECTIONS FOR A DEVOUT

DIS

CHARGE OF THIS IMPORTANT AND NECESSARY DUTY.

Private Prayer, as a means, tends to counteract the corrupt workings of the heart, and to give a proper bias to the faculties of the soul; it should therefore be performed frequentiy.

It is far better to pray often, than to make long prayers. As in our taking frequently a temperate supply of fresh nourishment, the Lord providentially repairs the continual wastes of our bodies, and keeps the fluids in a healthy state; so, in our frequent use of private prayer, he graciously restores the soul (Ps. xxiii. 3.,) and

causes it to prosper and be in health. (3 John 2.) The Christian, therefore, cannot too frequently contemplate and desire heavenly treasures. He cannot too frequently approach his blessed Saviour, and hold communion with his God in secret prayer.

The fittest season should be taken for this sacred duty.

SOME, who are subject to drowsiness in the after part of the day, prefer the morning, before their minds have been occupied, and their spirits damped, with temporal concerns. And it is doubtless most fit that God should be worshipped by every one, before he enters on the business of the day. Others, who are constitutionally heavy and dull in the morning, and almost unfit for any thing, are quite alert in the evening, and exempt from that heaviness, of which so many complain, as peculiarly unfitting them for prayer. Every one,

therefore, must be left to determine, which, in his case, are the fittest parts of the day to be the stated periods of his private devotions. But the Christian's experience varies. There are seasons when he feels his mind more than usually solemnized, and every thing connected with religion appears to him of the utmost importance. His conscience at one time is peculiarly tender, his soul within him deeply humbled under a sense of sin, his heart broken and contrite, and he is very sorrowful. At another, his faith in the promise of God is vigorous, his hope animated, his love to the Saviour ardent, and he is very thankful. Seasons like these should be embraced, as especially fit to be extraordinary times of secret devotion.

The Christian should be constant in the discharge of his duty.

It is not very probable that the incalculable benefits of it should be experi

mentally known by those who retire to their closets by fits and starts only. If it be necessary for a man to pray in secret, when he is suffering from the upbraidings of his conscience, or smarting under the rod of affliction; it is equally so in the time of prosperity, when it is probable, his danger is greater, and fresh trials may await him. The Christian should "pray without ceasing." Not actually, indeed, for private prayer, like every other kind, must have its intermissions; but the heart should be in a disposition for it, at all times, in all places, and under all circumstances, and in the actual practice of it, at fit times, he should persevere. It is not he who begins in the spirit and ends in the flesh, but he that endureth to the end, that will be saved.