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No argument has ever been adduced against prayer, which may not be traced to the source of human corruption. Men disrelish the duty of prayer, and then the judgment is set at work to devise arguments against it. Some tell us that they see little or no necessity for prayer: that God, who is rich in mercy, will bless them, whether they pray or not. Many are so irregular in the exercise of this duty, that they can scarcely be said to pray at all. They would pray, and they would not. Their hearts are divided. But how can they imagine that God will be served with a divided heart? Others say, for what purpose are we to pray, seeing that our prayers can have no effect upon God to dispose Him to grant us what we need, to alter His purposes, or to ward off from us those dangers by which we are threatened? Why we are to pray for quite another reason; namely, to produce the greatest and most important, and most beneficial effect upon ourselves. The purpose of prayer is answered, when, through the Divine blessing, a holy frame of mind is thereby wrought in us; when we are brought to yield to the impression of spiritual things. Some well-disposed persons allege that they cannot pray. This does not furnish any reasonable objection to prayer. Not to pray at all, because we are unable to pray well, is as absurd as it would be in a child not to walk, because it cannot walk with the elegance and grace of a full-grown man. Such an objection is too likely to arise from indolence, and the want of a real disposition to pray. It is not the manner or language of prayer that renders it acceptable to God, but the temper and dispositions with which it is offered up. If the poor afflicted sinner has right dispositions, he will approach the Lord, though in the most imperfect manner. Some sincere Christians say, they are conscious of so much sin and unworthiness, so much weakness and depravity, in the sight, of God, that they dare not pray. But their forget, the great Intercessor,. standing before the throne, with the golden censer in His hand, and offering up much incense with the prayers of the saints. By this, their fears are dissipated. Another objection to prayer is apt to arise in the minds of true Christians. However earnest and sincere they may have been in the performance of this duty, they have no reason to suppose that an answer to their prayers has ever been vouchsafed. This objection is sometimes made when prayers have been answered, but not in the particular form desired. God may have reasons for delaying or withholding answers. The true suppliant does not immediately cease to urge his suit, when he thinks that he is not heard. God knows both what is good for the Christian, and at what time, and in what manner, it should be granted. Therefore it becomes the Christian, instead of lessening his importunity when he thinks he is not heard, to wait with patience, and a renewed earnestness, till God be pleased to vouchsafe to him a gracious answer.

(J. Somerville, D. D.)

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KJV: Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.

WEB: Listen to the voice of my cry, my King and my God; for to you do I pray.