III. *Friendship does not require us to be always waiting upon our friends in external services; these offices have their times of intermission; it is only the service of the heart that is never to intermit. This is not to begin and end, as external services do; but to persevere like the motion of our heart, or the beating of our pulse. It is just so in devotion; _prayers_ have their _hours_, their beginning and ending, but that turn of mind, that disposition of the heart towards God, which is the life and spirit of prayer, is to be as constant and lasting as our own life and spirit. *The repeating of a _creed_ at certain times is an act of faith; but that faith, which _overcometh_ the _world_, stays neither for times nor seasons, but is a living principle of the soul, that is always believing, trusting and depending upon God. In the same manner verbal prayers are acts of devotion; but that prayer which openeth the gates of heaven, stops not at _forms_ and _manuals_ of devotion; but is a language of the soul, which worships, adores, and delights in God, at all times and seasons. The reason of prayer, like all other duties of piety, is founded in the nature of God, and the nature of man. It is founded in the nature of God, as he is the sole fountain of all happiness; it is founded in the nature of man, as he is weak and helpless, and full of wants. So that prayer is an _earnest application, or ascent of the heart to_ God, _as to the sole cause of all happiness_. He therefore that most truly feels the misery, corruption, and weakness of his own nature; who is most fully convinced that a relief from all these disorders, and a true happiness, is to be found in God alone; he who is most fully convinced of these two truths, is most fully possessed of the spirit of prayer. IV. *Hence we may perceive why people of _learning_, and great _application_ to _books_, who seem to have retired from the corruptions of the world, are yet often not devout. The reason is, because devotion imparts a full sense of the vanity and littleness of _every thing_ but God, whereas it is often the _same vanity_ that wears out scholars in their _studies_, and other people at _court_, in the _camp_, or at _sea_. They do not want to be _merchants_, or _colonels_, or _secretaries of state_; but they want to be critics, grammarians and historians. They, it may be, disregard riches and equipage; despise the sports and diversions of the _present age_; but then it is to contemplate the _riches_ and _equipage_, the sports and diversions of the ancient _Romans_. The vanity of some _ladies_ and _gentlemen_ would be touched, if you should tell them ♦that they did not understand _dress_: some great _scholars_ would be more dejected, if you should suppose them ignorant of a _fold_ in the _Roman garments_. ♦ duplicate word removed ‘that’