It may be, further, observed that stated seasons of calling upon the name of the Lord, are essential parts of the duty of worshipping and owning him. Without stated seasons the duty will die away, and wither, like a plant when the root is materially injured. If man have no stated seasons to worship God, he will either wholly omit, or infrequently practice the important duty, indeed, one of the most important, of human life and of all Religion, or he will negligently or carelessly perform it. In the very reason and nature of the case, there must be, therefore, stated seasons of worship, stated seasons for public worship, stated seasons for family worship, and stated seasons for secret worship. To have no stated seasons, will, in the end, be to reject the duty altogether. In regard to the support of animal life, though the appetites of hunger and thirst be given as directories, still mankind in general have found it necessary, to prevent intemperance and to preserve health to have stated seasons for partaking of food. But in regard to the spiritual life, the preservation of religion in the soul, how much more necessary to have stated seasons for the performance of prayer, which is essential not only to the flourishing state of religion in the soul and in the world, but to its very existence. Such alas! is the deplorable corruption of our nature, that if we will only worship God, when our inclinations direct, or some supposed internal whispering in the recesses of the soul, that we shall soon forget all our obligations to him, who is our Maker, Preserver, and bountiful Benefactor. He who denies the stated seasons of worship cannot be considered, in any other light, than the enemy of all religious adoration and homage.
There must, also, be perseverance in calling upon the name of the Lord, as well as stated seasons, in order to be saved. Perseverance is necessary in order to be successful. It demonstrates sincerity. It evinces engagedness. As to worldly good, perseverance and patience will work wonders. The diligent hand maketh rich. What wise and great achievements have ever been accomplished without perseverance? Would we succeed in our wishes to obtain and secure temporal felicity we must hold on our way. In religion the direction is to go on from strength to strength, to add one degree of grace to another, to be faithful unto the death, would we receive a crown of life. And perseverance in calling upon the name of the Lord alone proves our being in earnest.
To perform the duty only for a short space or infrequently, to begin the practice of it, and then omit it is a fatal symptom of hypocrisy. Hypocrites never persevere in calling upon God, in a serious and devout manner. It is the observation of an eminent Divine, “that Apostacy begins in the omission of prayer.” As the source of all irreligion and wickedness is forgetfulness of God, and not setting him before us; so the first sign of a man’s being disposed to religion and the service of God is betaking himself to prayer; behold he prayeth. And as a religious concern first shows itself in prayer, so the first symptom of declension, the first step to Apostacy is the neglect or careless performance of it. Speaking of the hypocrite, it is said, in the book of Job, Will he always call upon God? As much as if it had been said, it is a mark of the hypocrite that he will not continue to call upon God. He will omit it. He will pretend excuses for the neglect of it. He will profess to disbelieve the obligation of stated worship. Or he will attend only to the duty, in times of trouble and affliction, or under some awakening Providences.
We are commanded to persevere in the duty. And he spake a parable to this end that men ought always to pray and not to faint. Men are never to relinquish the practice of devotional duties, under any temptation or pretext. They are to be continued as long as life continues. While life and breath last, our prayers or devotional exercises are to be attended upon, at the stated seasons. The Apostle speaks of rejoicing in hope, being patient in tribulation, continuing instant in prayer. To be instant in prayer is to attend upon it, in all proper ways, and upon all fit occasions, and also to be fervent in it. And to continue instant in it is to persevere in the practice of devotional duties as long as it shall please God to prolong our probationary existence. He who relinquishes or infrequently attends upon prayer is either in a delusion, or in an unconverted state, whatever may be his pretext. A really good man who has experienced a work of renewing grace on his heart, cannot long deny or omit stated devotional exercises. For prayer is the very breath of the new Creature. It is recorded of St. Paul as soon as he was converted, Behold he prayeth. This is equally true of all regenerated persons. They will be punctual and constant in their addresses to heaven, at the stated seasons. You cannot keep them from the throne of grace. They would not be hired to keep from it, for immense treasures, or even worlds. The holy heart will no more drop the duty of calling upon the name of the Lord statedly than it will cease breathing. It is a delusion to relinquish so important a duty as stated prayer, in its various forms, because we may have heretofore been insincere or indevout, careless or formal in it. That spirit, which leads any to undervalue or to neglect prayer—to deny or turn away from the due seasons or methods of it, is not from heaven, but is the spirit of error and impiety. Only hear how plain the scripture is on this point. Pray, says the Apostle to the Christians at Thessalonica, without ceasing: that is, continue and persevere to the end of life, in calling upon the name of the Lord: ever maintain a devotional frame of mind: pray on all proper occasions and fit and stated seasons. Again—says he, pray with all manner of prayer. This, in all reason, must include every kind of prayer, public, social and secret. What, can we comply with this express command, and yet neglect family-worship in our houses—or public stated worship on the Lord’s day—or religious retirement? No words can enjoin stated family worship, if these do not. He who can deny family religion or prayer, in the face of this passage of inspired truth, must have a wonderful talent at perverting scripture, and wilfully close his eyes upon a light, which nothing, but high criminal prejudice, can prevent our discerning.—The happy influence of calling upon the name of the Lord, statedly, morning and evening, in our dwellings is indeed very great. “While a desire of imitation is confessedly a strong principle of action, one bright domestic pattern, in a person of superior character and authority, in calling his family to devotion, every morning and evening, will have more effect upon all beneath and about him, than a thousand dry instructions.”—I shall here take leave to repeat some weighty and judicious sentences from an excellent and pious Author. “If,” says he, “you neglect the duty of family prayer it will encourage and authorize their neglect. They may omit it in their families; and their Children’s, Children may omit it; so that perhaps before the end of the world, there may be hundreds, and even thousands, descended from you, who have in effect learnt irreligion and impiety in your houses, and from your example; or at least have never learnt religion there. Yea, perhaps, Christ when he cometh to judgment, may find some of your descendants among the wicked, who shall be burnt up as stubble; and their wickedness and misery may be traced up as high as your neglect of family worship, and be in some degree, charged to your account. Now, can you say this is not probable? And if it be probable, is it not very shocking? You had a thousand times better have your families beggars, than leave them enemies to God and strangers to prayer. Whereas by a faithful care in this duty, you may leave a sweet savour behind you; a praying seed, that shall be the support of religion in every future age, and your joy and crown of rejoicing at the appearance of Jesus Christ. I firmly believe, there will not be a heavier article in any man’s charge at the great Day, than this, that he cut off the entail of religion in his family; suffered it to die in his hands, after it had been conveyed down to him by his pious ancestors; and left an ungodly Seed to be the reproach of Christianity, and spread impiety and irreligion through all succeeding generations to the end of the world.” But the careless omission, in point of heinous guilt, is not to be compared with the wilful denial of family-worship. What can we think of those, who upon a pretended internal impulse or principle, deny and vilify the duty, and exert all their efforts to induce families to discontinue the practice of it? They are given up to strong delusion to believe a lie. What a bitter enemy to religion is that man who denies it to be duty, and refuses to call upon the name of the Lord in his dwelling! Even were the evidence of the duty of family worship, much weaker than it is, we should suppose every good man would statedly perform it; because such a high privilege, and happiness.—Calling upon the name of the Lord so as to be saved, is doing it perseveringly—in all the ways appointed, in God’s holy word, in public—in the family—and in secret.
It may be, added, with evident propriety, that calling upon the name of the Lord so as to be saved, implies doing it, penitently, believingly, and through the mediation and atonement of the son of God. Without true penitence, or godly sorrow, without a Gospel faith—without offering all our desires and requests to heaven in the name of Christ, we cannot be saved. What are the sacrifices of God—such sacrifices as he will be well-pleased with and own! The sacrifices of God are a broken spirit; a broken and contrite heart, he will not despise.—To whom does he look with a propitious smile? To the humble—the penitent—the believing—the poor and contrite in spirit. We are to seek the Lord while he may be found—to call on him while he is near. We are to ask in faith. We must go to a prayer-hearing God in a believing manner.—We are to seek the needed blessings, both temporal and spiritual, in the name of Christ. And whatsoever ye do, in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the father by him. All our prayers—petitions for mercy—confessions of sin—and thanksgiving must be in his name, on his account, and through his sacrifice and mediation. Our father who is in heaven, can hear us only through him. The prayers of faith will be heard—and when heard, answered in that time and way, which, upon the whole, shall be best, most for the divine glory and our good. In all our wants and distresses divine favourable interpositions may be hoped for, if sought in faith. Our Lord himself says, Whatsoever ye shall ask in my name believing, ye shall receive—receive in such a manner—and such measures—and at such times, as infinite wisdom sees meet; if not the very identical or individual mercy sought, still what, all things considered, is best. Christ, farther, informs us in regard to the duty of prayer in these most encouraging words, Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the son.—Again, If ye shall ask any thing, in my name, I will do it: that is, all your prayers shall have a gracious audience and acceptance. That shall be done for you, by a wise and merciful God, which shall be most for his glory and your good, though, at present, painful to you, or even ever so contrary to your wishes or hopes.——
To call upon the name of the Lord so as to be saved is then to call on him, in deep repentance—unfeigned Gospel-faith—and through the merits, righteousness, and mediation of his ever-well beloved son.——
Finally, calling upon the name of the Lord so as to be saved is to walk and conduct agreeably to our prayers. He who goes to the throne of grace in a right manner, and so as to be accepted by a gracious and holy God, will live and converse, in a virtuous, prudent, and meek way: that his practice and prayers may not contradict each other. No one can be sincere or in earnest in his devotional exercises, who does not aim to live accordingly. To pray fervently for the pardon of sin, and not to be sorry for our offences is absurd. To implore of God his grace to sanctify us, and not to use all the means of sanctification, is to trifle. To ask for his restraining power to preserve us from vice and temptation, and at the same time, to indulge ourselves in sin, and go in the way of temptations is hypocrisy. To implore the gracious aids of the holy Ghost to purify our souls, to enlighten our understandings—to subdue our stubborn wills—to enable us to cultivate the benevolence, meekness, and humility—the peaceableness, forgiving, condescending temper of Christianity, and not, at the same time, endeavour to act up to those glorious principles, is to show that we are but feigned petitioners for the blessings we devoutly crave. It is essential to all acceptable prayers, that we live according to them. To supplicate the throne of grace to have all sin subdued in us, and not to take all possible care to avoid all the occasions and ways of sin is but mockery. When we seek to God for his grace and power to convince us—to sanctify us—to reclaim us from our sinful wanderings—to guard us from false principles—to remove prejudice from us—to build us up in holiness and faith unto his heavenly kingdom—to enable us to do all his will, to submit to his government—to comport with his Providential dispensations, we are to improve all our best endeavours to live and act accordingly. Can he be pleased with any prayers, unless the deportment and conduct be answerable, in the supplicants? The prayer of the upright is God’s delight. The sacrifice of the wicked is an abomination to him. If we love vice, and live in the commission of known iniquity, our prayers, however many we make, or however long, or seemingly devout, cannot be pleasing to a holy and sin-hating God. The Psalmist says, If I regard iniquity in my heart, the Lord will not hear me. Such as are impenitent—unbelieving—profane and vicious God will not own and graciously hear, though they offer many and long prayers to him. We must act agreeably to our petitions for mercy, if we would be saved. None can be saved, who will not statedly call upon the name of the Lord, as they are able: and, at the same time, practice according to their prayers. An unholy person cannot be saved while such. A prayerless person cannot be saved as such. To omit stated prayer, in its various forms, allowedly, is to bar against ourselves, the gates of heavenly blessedness. It is to thrust ourselves out of the kingdom of glory. It is to plunge ourselves into misery. That our hearts and practice must correspond with our prayers, in order to meet with the divine acceptance, or be graciously answered, is plain from the following passages of Scripture.—And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.—If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not: and it shall be given him. But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the Sea, driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord.—Now we know that God heareth not sinners, but if any man be a worshipper of God, and doth his will, him he heareth.—If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.—Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me and find me, when ye shall search for me with all your heart.—The Lord is nigh unto all them that call upon him, to all that call upon him in truth.—Lord thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear. Many more texts, which speak the same language, might easily be collected. But these are deemed amply sufficient to convince every mind which can be convinced at all, that our hearts and lives must correspond with our prayers—must be of the same tenour or the latter will not be heard, or the blessings implored, be granted, or the mercies sought, be imparted.—Thus have I considered the condition of salvation, specified in the text, calling upon the name of the Lord; or that stated prayer is a duty binding on all men.
Calling upon the name of the Lord is the common language of scripture for addresses to the mercy-seat of God by prayer, in all its forms, public, social, or secret. One must be included as well as the other. All must be equally included. For if we may lawfully shut out one, we may the others, with as much propriety. When such general expressions are employed, in the sacred writings, the only just and true way of interpreting them, is to extend them to all the parts or branches of the duty enjoined;—and farther, none can rationally hope to enjoy the blessings promised, unless they perform, in its true meaning and spirit, the condition upon which the blessings or good promised, are suspended. Thus, if we would be saved, we must call upon the name of the Lord, according to the true meaning, extent, and spirit of this duty. And all that do, shall be saved. There will not be one exception. God’s word of promise is sure; never will fail. If we perform the condition as required, the event—our salvation is as certain, as the word of God can make it.—
It may be subjoined, here, before we close the discourse, that calling upon the name of the Lord, may include a sincere engagement in the whole of Religion—not the duties of piety and devotion only—but of sobriety and righteousness and service of God, in an upright manner, believing his truths—studying his will—obeying his laws, comporting with his Providence—and living as his obedient children.——
As the conclusion of the whole, we cannot but be highly delighted with the easiness of the terms of salvation. They are as easy as they could be consistent with the law, character and attributes of the Supreme Being; as they could be, and be compatible with his holiness and sovereign mercy.—Herein, the wisdom and the goodness of the Maker of all things shine with a conspicuous Lustre. He always acts, indeed, with the highest wisdom, and with perfect benevolence. He requires of us only what is reasonable to be required. And the reasonableness of the Christian system is among the most satisfactory and powerful evidence of its truth and divinity.—It is divine in its nature—pure in its laws—rich in its promises—plain in its duties—pleasing in its hopes—sublime in its prospects—supporting in its consolations—grand in its offers—and in its rewards, glorious beyond all that can be imagined in the perfect state.—We are to call upon the name of the Lord, in a right and pious manner, and be saved.—And to this duty of calling upon the name of the Lord we are bound by the strongest of all ties—by our creation—by our preservation—by our redemption—by all the favours of Providence—by our dependence on God—by his glories—by his goodness—by his omniscience—by his omnipresence—by his faithfulness—by our own interest—by our innumerable wants, for soul and body, for time and Eternity. And may we be saved, if we will do it, in that manner, in which we ought?—Certainly we may. And could we desire mercy upon any lower condition?—If we murmur and complain of this, we discover the basest and vilest temper: and deserve everlasting exclusion from the blissful presence of a holy and gracious God. We must be speechless, if condemned forever.