Prayer

1. The nature of prayer supposes, in the first place, that we have a just sense of our own wants and miseries, and of our dependence on God for relief. We live in a world where everything around us is dark and uncertain. When we look back on the past, we must remember that there we have met with much disappointment and vanity. When we look forward to the future, all is unknown. We are liable there to many dangers which we cannot foresee; and to many which we foresee approaching, yet know not how to defend ourselves against them. We know that we are the subjects of a supreme righteous Governor, to whom we are accountable for our conduct. How soon the call for our removal may be given, none of us know. Who amongst us can say, that he is perfectly ready to appear before his Creator and Judge, and to give an account to Him for all the actions of his life?

2. Thus it appears that there is a just foundation for prayer, in all its parts, naturally laid in the present circumstances of man, and in the relation in which he stands to God.(1) With regard to temporal blessings, though men may lay a restraint upon themselves in the expressions which they utter in prayer, yet it is much to be suspected that the inward wishes of their hearts for such blessings are often the most fervent of any. To wish and pray for the advantages of life is not forbidden. Our Saviour hath so far countenanced it, as to command us to pray that God would give us our daily bread.(2) With regard to spiritual mercies, we are unquestionably allowed to be more fervent and explicit in our requests at the throne of grace. God can never be displeased in hearing us implore from Him those graces and endowments of the soul, that beautify us in His sight, that are good for all men, good at all times, indeed, the only certain and immutable goods.(3) Intercessions for the welfare of others form a material part of prayer. When we bow our knee to the common Father, let it be like affectionate members of His family, desiring the prosperity of all our brethren.

3. In order that prayer may produce its proper effect, there are certain qualifications necessarily belonging to it, which come next to be considered.(1) One of the first and chief of these is seriousness, or an attentive and solemn frame of mind, in opposition to thoughts that wander, and to words that drop forth unmeaning from the lips.(2) To seriousness, we must join affection in prayer; I mean that devotion of the heart which is inspired by gratitude and love, in distinction from forced prayer, or what is unwillingly preferred from servile fear, or mere regard to decency.(3) Faith is another qualification required. We acknowledge our guilt; we disclaim all trust in our own righteousness; and implore grace from God on account of what His Son has done and suffered for us.

4. Having thus pointed out the chief qualifications of prayer, it remains that I show the importance and advantages of it.(1) Prayer is one of the most powerful means of recalling our minds from the vanities of life to serious thoughts; to a proper sense of God and our duty; and to all the high objects with which we are intimately connected as rational and immortal beings.(2) Prayer is useful, not only as a corrective of our natural levity and forgetfulness of God, but as an actual exercise of the best affections of our nature, which are thereby confirmed and strengthened. It implies the highest sentiments of reverence and adoration, of love and gratitude to God, of trust in His mercy, and of faith in our blessed Redeemer, all animating the heart.(3) Prayer is important, "not only as a means of high improvement in religion, but as an instrument of consolation and relief under the distresses of life.

(H. Blair, D. D.)