tenced to die, unless they abjured the Council of Chalcedon; which, with the utmost constancy, they refused to do; whereupon they were delivered up to the fury of the people, who stoned them to death: the metropolitan having threatened to excommunicate any one who should cast less than seven stones at them."

The Roman Catholics are obnoxious to the Ethiopians on account both of their intolerant usurpation in spiritual matters, which led them to insist on an entire change of the ancient discipline and constitution of the Abassinian Church; and of their restless and tyrannical disposition in matters relating to civil government, in order to increase and establish their own power. But the same causes of offence would not exist in the case of the Protestant and reformed churches; so that we might hope that the Ethiopians would accept their Christian services in love and unity.

Respecting the decree of the Council of Chalcedon, to which the Ethiopic Christians so strenuously object, and for which the unity be tween them and the Greek church was dissolved by an entire separation, I shall only observe, that, by all I can learn, the subject of that decree was no more in reality than a strife about words, which each party understood in their own way, and chose to express in their own terms; the decision of the Greeks and Latins, concerning the two natures in Christ, being rejected by the Ethiopic Church as novel and innovatory. The subtile and metaphysical terms and distinctions applied by the Geeks and Latins to that sublime mystery, the Ethiopians did not, perhaps, well understand in their language, and they refused to adopt them: nevertheless they acknowledge the truth which was intended to be expressed by the decree of Chalcedon, as appears from their uniform use of the Nicene Creed, in common with all orthodox churches.

The reformation of the Ethiopic

church to the pure and primitive doctrine, that formerly flourished amongst them, would be a most desirable object. They have the holy Scriptures; they have a pure Confession; and retain the doctrine and discipline of their ancient church with as much integrity, and as little innovation, as could be expected, secluded as they are, and have been for ages, from intercourse with other Christian nations, and surrounded by Pagans and Mahometans. The bare existence of a Christian church at this time in Abassinia may be regarded as a miracle!

FAMILY SERMONS. No. XLVI. Ephes. vi. 18.-Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance.

IF there be any one circumstance which peculiarly distinguishes a sound Christian, it appears to be, that he lives in the spirit and in the practice of prayer. It is this which makes the great difference between him and the world. It is a duty by which the faith, hope, and love, of a believer is sustained; temptation avoided or resisted; corrupt desire weakened and overcome: and it is an employment which will never cease, till it be finally swallowed up in everlasting praise.

On the present occasion, it will be my endeavour to explain the particulars concerning this important duty which are contained in the text; and I would observe,

I. That prayer is a duty to be performed at all times. St. Paul says, "praying always." Yet this cannot mean, that every moment of life must be spent on our knees; since this is utterly impossible. But it certainly signifies, that when the proper seasons of devotion return, they must not be suffered to pass away without the duty of the hour being conscientiously performed. The first season is, when we rise in the morning to the light, and to the

occupations of another day. If we enter on our worldly business without fulfilling this early duty, we are unfit for the duties, the trials, or even the enjoyments, of the day. We may indeed execute our usual work, and, as far as worldly advantage is concerned, may forward it with dispatch and success; but still we are active merely as one who looks no farther than this life; caring, indeed, for the passing day, but in the bustle of this world forgetting the prospects of eternity. Should any trial derange our projects, it entangles us as a snare: we went out in the morning with an unprepared, unready mind. And, on the other hand, if in the course of the day we meet with some allurement to pleasure, we shall be easily decoyed to pursue it; because, as we commenced the day without prayer, we shall so far have no practical guidance of ourselves, but hasten to temptation as persons left without a guard; and thus the morning's neglect will recoil, and wound our conscience. Suppose, however, the morning's neglect to be followed by no ill consequences that we can perceive, still the day has been a day of danger, a day when the powers of darkness and of the world were virtually invited to come and try their strength. It has been a spiritual blank, or a lost day. Our satisfaction in the review of it has been that of a worldly man, and nothing higher. We have had, perhaps, a busy day; and so had he. Our affairs have been diligently watched; and so have his. Now, had we begun the day with humble devotion; had we reflected, in rising from a sleep of peace and security, that we were now entered upon a day which brought us nearer to eternity, and that we knew not what duties, trials, or temptations, might, in the mysterious arrangements of Providence, await us; had we recollected that our days were numbered, and each of them "a day of salvation;" that before the night some distemper might begin its fatal work, or that some

unforeseen calamity might translate us into an eternal state; had we considered, that the light of every morning introduces us into a world thickly strewn with temptations; and had we recollected how frequently on past days we had disquieted our conscience by trifling with sin; had we thought well, that every day bas its own circle of duty which neither yesterday nor to-morrow can fulfil; and that, as time flies onward, a life to come rises in importance; had we done all this, or even a part of this, and then fallen on our knees, and surrendered ourselves to the guidance, protection, and grace of God in Jesus Christ, then we should have entered the world with our defensive armour. And though a day thus sanctified would not be spent in the closet, yet we should live through the hours of duty and temptation and pleasure in the spirit of devotion; and thus we should, in a practical sense, pray always." Our conduct would illustrate our prayers.

But when the Apostle in the text enjoins constancy in devotion, we may extend his injunction to the practice of inward acts of supplication. The utterance of the lip is far from being essential to the existence or to the sincerity of prayer. It may be performed with the most perfect acceptance in the house, or in the field; in solitude, or in a crowd. Habitual practice of this duty tends much to keep the thoughts in their proper station. It preserves them from wandering, and from feeding upon vanity and sin. It gives a man self-command, furnishes him with new proofs of his spiritual weakness, directs him to the source of spiritual strength, produces a familiarity with heavenly subjects, and gives an elevated direction to the thoughts and intents of the heart.

Again; as prayer should be performed at all times, so there are peculiar seasons which demand its exercise with more than common seriousness and fervour. In every person's life are circumstances of

trial and enjoyment especially his own, and concerning which another person can judge but little, even when everysecret is revealed and his counsel earnestly sought. There are also some cases in which a person cannot persuade himself to disclose his mind to any, not even to his most intimate friends. Further, there are other circumstances, where, after all the efforts of ourselves and the wisest advisers, nothing can be done, but we remain in perplexity and confusion. On all these occasions, when earthly assistance and consolation seem finally to desert us, there is certainly an extraordinary refuge reserved to us in the encouragement and command held out in the Gospel, that we should go and submit our sorrows and every feeling of despair before God in Christ Jesus. At the throne of grace we may pour out our whole heart without any apprehension, open our most hidden distresses, confess our most humbling weaknesses, speak as to a friend of infinite compassion, of infinite patience, and of power sufficient to deliver us from every trouble.

But I must here observe, that in the circumstances that have been supposed, a devout Christian has an advantage, and a mighty one, which a worldly man possesses not. The worldly man may, indeed, cry to God in the pressure of severe distress; but he has not the confidence towards Him which is the hope and consolation of a believer. A believer advances towards the Divine presence on firm ground. Though once, in common with the bulk of mankind, far off from the privilege of Divine communion, yet he is now brought nigh by the blood of Christ." In this state of reconciliation, he offers, not the extorted petitions of one who is compelled to pray to God because the world can do nothing for him, but the filial plea of one adopted unto the family of God, and, through the Son of the Blessed, entitled to the privileges of the kingdom of heaven. St. Paul says, “Let us come boldly to the

Throne of Grace, that we may obtain mercy, and find grace to help in time of need." I do not presume to assert that a person really reconciled to God is always conscious of the reconciliation; but it is safe to assure ourselves, that in proportion to the vigour of our graces we have reason to expect from the Almighty an answer to our prayers.

As to such seasons of unusual trou ble as overtake practical believers, they, perhaps, may be equally se vere with such as are endured by the most abandoned sinners. Bat be distress what it may, it will never be so poignant to a Christian as to a worldling. Chiefly because he lives in the spirit and practice of prayer, affliction loses much of its maligni ty: he regards it, indeed, as the natural consequence and penalty of sin, but still refers it to the partial tenderness of his Lord, who professes to administer chastisement as a means of increasing both the dignity and the enjoyments of the divine life. To a son thus disciplined the days of darkness are seasons of extraordinary devotion, and in the natural course of grace, seasons of spiritual prosperity. If the afflic tion be not removed, the sufferer will have peace in looking back upon the unreserved surrender of him. self, when he adopted the language, and humbly endeavoured to partake of the spirit of Christ, Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt.”

And again; it may in this place be remarked, that the beginnings of the various accidents of a religious life are peculiarly marked out by the necessity and the exercise of prayer. In many persons at early period of their spiritual renovation, there is a strong reluctance to unveil their thoughts to others. They would be glad to open their minds to their minister, or to some prudent friend; but this is not done, though counsel is much needed. Here then is a case where a private application to the Throne of Grace

may at once point out and supply the deficiency of human means. If you are unable to bring yourself to ask instruction of man, go to the Fountain Head, to the living Spring of all wisdom. Enter into your closet, and in the presence of God reveal all your ignorance, perplexity, wants your whole mind. Himself declares, "If any of you lack wis dom, let him ask of God, who giveth to all men liberally, and upbraideth not; and it shall be given him." You find it impossible to overcome your unwillingness to refer your doubts to a fellow-creature. This may not be an ill sign. You had much better distrust yourself, and cultivate a modest and retiring temper of mind, than be forward and talkative about your new opinions: for, among the temptations which belong to the infancy of religion in the human soul, is that of thinking our hearts changed when we have merely altered our sentiments. Perhaps your principles may acquire more strength and maturity, if they are undisturbed either by the wisdom or folly of mankind; if they are left, as it were, to the unobstructed operation of that grace, which will be vouchsafed to fervent and sincere devotion.

Circumstances in the advanced periods of the divine life not seldom call for unusual measures of prayer. Religion, however unchangeable in itself, is confided to the mind of an uncertain creature: "We have this treasure in earthen vessels." How few Christians safely reach their eternal rest, who in the journey thither have not had sad occasion to weep over their mistakes, their occasional deviations, and their falls! While connected with a mortal state, they are ever in danger. When, therefore, a professed Christian has perplexed his conscience by a sin of omission, or by some practical guilt, his recovery must, under God, be obtained by prayer. As religious declensions generally begin by the neglect of private devotion, so a firmer standing in the ways of godliCHRIST. OBSERY. No. 130.

ness is acquired by a return to the forgotten duty. The spirit and the habit of devotion are a security against losing ground; and when a backslider begins to recover his former place, he will be found in the posture of a supplicant. He will regard his future strength as essentially linked with prayer. As a relapse into sin discovered his weakness, he will, should he continue sincere, learn a salutary lesson of humility and caution.

Thus far I have endeavoured to explain the meaning of "praying always." The amount appears to be, that we should live not barely in the outward practice, but in the fervid spirit of devotion, suiting our prayers to our several circumstances, enlarging them at peculiar seasons, and making the leading events of our lives, whether temporal or spiritual, the causes and subjects of prayer.

Indeed, without the habitual performance of a duty divinely appointed, and so well fitted to the nature and wants of mankind, there can be no growth in grace. The Son of God well urged upon us the efficacy of praying without weariness by the parable of the importunate widow, who, by continually imploring the judge to give her redress, finally prevailed, and obtained her petition. This account Jesus delivered, "to this end, that men ought always to pray and not to faint." St. Paul exhorts the Romans to continue "instant in prayer;" and says to the Thessalonians, "Pray without ceasing."

Before I proceed to any farther explanation of the text, which will be reserved for a future opportunity, I would remark, how necessary it is to have a right judgment in religious concerns! The connection of this observation with the general subject arises from the propriety of considering the proper seasons, subjects, and effects of prayer. Here a right judgment is certainly requisite. If we do not well select the seasons of devotion, we shall be in danger of confusing one duty with another. A person must not be on his knees

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