3. _Seek the aid of the Holy Spirit._ Christ promised his disciples that, when the Holy Spirit should come, he would "_guide_ them into all truth." Without his enlightening influences, we cannot understand the word of G.o.d; and without his gracious influences upon the heart, we shall not be disposed to obey it. We have the most abundant encouragement to seek the aid of this Divine Instructor. Christ a.s.sures us that G.o.d is more willing to give his Holy Spirit to them that ask him, than earthly parents are to give good gifts to their children.

Before opening G.o.d's word, pray that he would show you the truth, the rule of your duty, and incline your heart to obey it. As you proceed, keep your heart silently lifted up to G.o.d for the same object.

4. _Read with self-application._ Whenever you have discovered any truth, ask what bearing it has upon your _present duty_. If it relates to spiritual feelings, compare it with the exercises of your own heart. If they do not correspond, you have work for repentance. Go immediately to the cross of Christ; give yourself away to him anew, and seek for pardon and needed grace. This you may do instantly, either in a silent or an audible prayer. If it relates to the spirit and temper of Christians, in their intercourse with one another, or with the world, compare it with your own conduct. If you find yourself condemned, you have the same course to pursue, with a steadfast determination to exhibit more of the spirit of Christ. If it relates to some positive duty, inquire whether you have done it. If not, you have to go through the same work of repentance and application to the blood of Christ. But do not stop here.

_Do your duty immediately._

5. _Read the Scriptures regularly._ To sustain these frail bodies, a daily supply of nourishment is required. Equally necessary is daily food for the soul. The word of G.o.d is the bread of eternal life. Take, then, your regular supplies of spiritual food, that your soul may not famish.

Choose for this purpose those seasons when you are least liable to interruption; when you can retire and shut out the world; when you can best command the energies of your mind. There is no time more fit and suitable for this than the morning. Then the mind is clear, vigorous, uninc.u.mbered, and prepared to receive an impression. There is also a propriety in consulting G.o.d's word at the close of the day. But this depends much upon the state of bodily feeling. If you become exhausted and dull, after the labors of the day, I would rather recommend taking the whole time in the morning. But by no means confine yourself to these stated seasons. Whenever the nature of your pursuits will admit of your seclusion for a sufficient length of time to fix your mind upon the truth, you may freely drink from this never-failing fountain of the water of life.

6. _Study the Scriptures systematically._ If you read at random, here a little and there a little, your views of divine truth will be partial and limited. This method may indeed be pursued in regard to reading _strictly devotional_; but only when other time is taken for obtaining a connected view and a critical understanding of the whole Bible. The Bible is like a dish of savory meats. There is almost every variety of style and matter. There is _History, Biography, Argumentative and Didactic Essays, and Poetry_. Although these various kinds of writing are contained in a great number of books, written by various authors, at different times, without concert, yet a remarkable unity of design runs through the whole. They all aim at the development of the plan of G.o.d's moral government; and a most striking harmony of sentiment prevails throughout. We find everything, from the very beginning, pointing to the glorious plan of redemption revealed in the Gospel. Although we may, at first view, feel the want of a regular system of divinity, yet, a careful attention to the subject will convince us that G.o.d's plan is best. We have here the principles of his government exhibited in _living examples_; which give us a clearer view, and more vivid impression of them, than we could obtain from the study of an abstract system. There are several things to be observed, in the systematic and thorough study of the Bible, some of which I shall mention.

(1.) Always keep distinctly before you the grand design of the Scriptures; which is, to convince mankind of their lost and ruined condition, make known the way of salvation, and persuade them to embrace it.

(2.) Make it your constant aim to ascertain what is the plain and obvious meaning of the writer; for this is the mind of the Spirit. To aid you in this, observe the following particulars: 1. Endeavor to become acquainted with the peculiarity of each writer's style. Although the matter and words of Scripture were dictated by the Holy Spirit, yet it was so done that each writer employed a style and manner peculiar to himself. This does not invalidate the evidence of their divine origin.

On the contrary, it shows the wisdom of the Spirit. For, if the whole Bible had been written in a uniform style, it would have given opposers a strong argument against its authenticity; while the want of that uniformity furnishes conclusive evidence that it could not have been the work of a single impostor. Again; a continued sameness of style would make the reading of so large a book as the Bible tedious and unpleasant; but the rich variety presented by the various authors of this blessed book, helps our infirmities, and makes the reading of it pleasing and delightful. 2. "Inquire into the character, situation, and office of the writer; the time, place, and occasion of his writing; and the people for whose immediate use he intended his work." This will enable you to understand his allusions to particular circ.u.mstances and customs, and to see the practical application of the principles he advances. 3. Consider the princ.i.p.al scope or aim of the book; or, what was the author's object, design, or intention, in writing it. Notice also the general plan or method which he has pursued. This will enable you to discover his leading ideas, if it be an argumentative work; or the particular instructions of G.o.d's providence, if it be historical. 4. Where the language is difficult to be understood, pay strict attention to the context, and you will generally find the author's meaning explained.

But, if you do not, consider whether the difficult phrase is a peculiarity of the writer's style. If so, look out the place where he has used it in a different connection, and see what meaning is attached to it there. But, if this does not satisfy you, examine the pa.s.sages, in other parts of the Scriptures, which relate to the same subject, and compare them with the one under consideration. This will generally clear up the darkest pa.s.sages. But, if you still feel in doubt, you may find a.s.sistance from consulting commentators, who have made themselves thoroughly acquainted with all the particulars I have mentioned; which, with a knowledge of the language in which the book was originally written, may have enabled them to remove the difficulty. But, do not trust the opinions of commentators any farther than you see they agree with the general system of revealed truth; and, above all, do not follow them in any scheme of fanciful interpretation or visionary speculation.

(3.) Do not task yourself with a certain _quant.i.ty_ of reading at the regular seasons devoted to the study of the Bible. This may lead you to hurry over it, without ascertaining its meaning, or drinking in its spirit. You had better study one verse thoroughly, than to read half a dozen chapters carelessly. The nourishment received from food depends less on the quant.i.ty than on its being perfectly digested. So with the mind; one clear idea is better than a dozen confused ones; and there is such a thing as overloading the mind with undigested knowledge. Ponder upon every portion you read, until you get a full and clear view of the truth it contains. Fix your mind and heart upon it, as the bee lights upon the flower; and do not leave it till you have extracted all the honey it contains.

(4.) Read in course. By studying the whole Bible in connection, you will obtain a more enlarged view of the plan of G.o.d's moral government. And you will see how it all centres in the Lord Jesus Christ. But I would not have you confine yourself entirely to the regular reading of the whole Bible in course. Some portions of the historical part do not require so much _study_ as that which is more argumentative and doctrinal; and some parts of the word of G.o.d are more devotional than others, and therefore better fitted for daily practical use. A very good plan is, to read the Old and New Testaments in course, a portion in each, every day. If you begin at Genesis, Job, and Matthew, and read a chapter every day, at each place, omitting the first, and reading three Psalms, on the Sabbath, you will read the whole Bible in a year, while on every day you will have a suitable variety. Besides this, the more devotional and practical books should be read frequently. The Psalms furnish a great variety of Christian experience, and may be resorted to with great profit and comfort, under all circ.u.mstances. This is the only book in the Bible which does not require to be read in course. The Psalms are detached from each other, having no necessary connection. The other books were originally written like a sermon or a letter. They have, for convenience, since been divided into chapters and verses. If you read a single chapter by itself, you lose the connection; as, if you should take up a sermon and read a page or two, you would not get a full view of the author's subject. I would therefore recommend that, in addition to your daily reading in the Old and New Testaments, you have also some one of those books which require most study, in a course of reading, to take up whenever you have an occasional season of leisure to devote to the study of the Bible. But, when you have commenced one book, finish it before you begin another. You will find great advantage from the use of a reference Bible and concordance. By looking out the parallel pa.s.sages, as you proceed, you will see how one part of the Scriptures explains another, and how beautifully they all harmonize.

This will also give you a better view of the _whole Scriptures_ than you can obtain in any other way. But if you are a Sabbath-school teacher or scholar, your regular lesson will furnish as much study of this description as you will be able thoroughly to accomplish.

(5.) In reading the Scriptures, there are some subjects of inquiry which you should carry along with you constantly: 1. What do I find here which points to Christ? Unless you keep this before your mind, you will lose half the interest of many parts of the Old Testament. Indeed, much of it will otherwise be almost without meaning. It is full of types and prophecies relating to Christ, which, by themselves, appear dry, but, when understood, most beautiful and full of instruction. 2. Remember that the Bible contains a history of the church. Endeavor, then, to learn the state of the church at the time of which you are reading. For the sake of convenience, and a clearer view of the subject, you may divide the history of the church into six periods: (1.) From the fall of Adam to the flood. (2.) From Noah to the giving of the law. (3.) From that time to David and the prophets. (4.) From David to the Babylonish captivity. (5.) From that time till the coming of Christ. (6.) From Christ to the end of time, which is called the gospel dispensation. From the commencement you will see a gradual development of G.o.d's designs of mercy, and a continually increasing light. Take notice of what period of the church you are reading; and from this you may judge of the degree of obligation of its members; for this has been increasing with the increase of light, from the fall of Adam to the present day; and it will continue to increase to the end of time. Note, also, the various declensions and revivals of religion which have occurred in every period of the church, and endeavor to learn their causes and consequences. By this, you will become familiar with G.o.d's method of dealing with his people; from which you may draw practical lessons of caution and encouragement for yourself. 3. Inquire what doctrinal truth is either taught, ill.u.s.trated, or enforced, in the pa.s.sage you are reading; and also, what _principle_ is recognized. Great and important principles of the divine government and of practical duty are often implied in a pa.s.sage of history which relates to a comparatively unimportant event.

Let it be your business to draw out these principles, and apply them to practice. Thus, you will be daily increasing your knowledge of the great system of divine truth, the necessity of which I need not urge. 4. Note every promise and every prediction; and observe G.o.d's faithfulness in keeping his promises and fulfilling his prophecies. This will tend to strengthen your confidence in him. You will find it profitable, as you proceed, to take notes of these several matters, particularly; and, at the close of every book, review your notes, and sum them up under different heads.

(6.) Read the gospels with great care, for the particular purpose of studying the character of the blessed Jesus. Dwell upon every action of his life, and inquire after his motives. By this course you will be surprised to find the G.o.dhead shining through the manhood, in little incidents which you have often read without interest. Look upon him at all times in his true character, as Mediator between G.o.d and man.

Observe his several offices of Prophet, Priest, and King. See in which of these characters he is acting at different times; and inquire what bearing the particular action you are considering has upon his mediatorial character. Observe, also, the particular traits of character which appear conspicuous in particular actions; as power, energy, manly hardihood, dignity, condescension, humility, love, meekness, pity, compa.s.sion, tenderness, forgiveness, &c. Take notes; and when you have finished the course, draw from them, in writing, a minute and particular description of his character. This will be of great service to you as a pattern. You will also, by this means, see a peculiar beauty and fitness in Christ for the office he has undertaken, which you would not otherwise have discovered. But, do not stop with going through this course once. Repeat it as often as you can consistently with your plan of a systematic study of the Holy Scriptures. You will always find something new; and upon every fresh discovery, you can revise your old notes.

(7.) In reading the historical and biographical parts of Scripture, several things are necessary to be observed: 1. The histories contained in the Bible are the histories of G.o.d's providence. Observe his hand in every event. You will there find some principle or law of his moral government exemplified. Inquire what that principle is, and carefully observe its application to the conduct of nations, communities, and individuals. 2. Whenever you read of particular mercies or judgments, as experienced by nations, communities, or individuals, look back for the cause. By this you will discover the principles upon which G.o.d acts in these matters. 3. In the biographies of the Bible, study the motives and conduct of the characters described. If they are unconverted men, you will learn the workings of human depravity, and discover what kind of influence a correct religious public sentiment has in restraining that depravity. If they are good men, you will see, in their good actions, living ill.u.s.trations of the great doctrines of the Bible. Endeavor to learn by what means they made such eminent attainments in holiness, and strive to imitate them. If their actions are bad, look back and inquire into the cause of their backslidings. If you discover it, you will find a way-mark, to caution you against falling into the same pit.

(8.) The poetical and didactic parts of the Scriptures are scattered throughout the whole Bible. These abound with highly wrought figures.

This is probably owing partly to the insufficiency of ordinary language to express the sublime and lofty ideas presented to the minds of the writers by the Spirit of truth. Endeavor to obtain a clear and correct understanding of the figures used. These are often taken from prevailing habits and customs, and from circ.u.mstances peculiar to the countries where the Scriptures were written. These habits and circ.u.mstances you must understand, or you will not see the force of the allusions. Others are taken from circ.u.mstances peculiar to particular occupations in life.

These must also be thoroughly studied, in order to be understood. But, where the figures are drawn from things perfectly familiar, you will not perceive their surprising beauty and exact fitness to express the idea of the sacred pen-man, until you have carefully studied them, and noted the minutest circ.u.mstances. Beware, however, that you do not carry out those figures so far as to lead you into fanciful and visionary interpretations.

(9.) The books of the prophets consist of reproofs, exhortations, warnings, threatenings, predictions, and promises. By carefully studying the circ.u.mstances and characters of those for whom they were written, you will find the principles and laws of G.o.d's moral government set forth, in their application to nations, communities, and individuals.

From these you may draw practical rules of duty, and also learn how to view the hand of G.o.d, in his providence, in different ages of the world.

The predictions contained in these books are the most difficult to be understood of any part of the Bible. In reading them you will notice, 1.

Those predictions whose fulfilment is recorded in the Bible, and diligently examine the record of their fulfilment. You will see how careful G.o.d is to fulfil every jot and t.i.ttle of his word. 2. There are other prophecies, the fulfilment of which is recorded in profane history; and others still which are yet unfulfilled. To understand these, it will be necessary to read ancient and modern history, in connection with the explanation of the prophecies by those writers who have made them their study. An attention to this, so far as your circ.u.mstances will admit, will be useful in enlarging your views of the kingdom of Christ. But, beware of becoming so deeply absorbed in these matters as to neglect those of a more practical nature; and especially be cautious of advancing far into the regions of speculation as to what is yet future.

(10.) You will find it an interesting and profitable employment occasionally to read a given book through, for the purpose of seeing what light it throws upon some particular subject,--some point of Christian doctrine, duty, practice, character, &c. For example, go through with Acts, with your eye upon the doctrine of Christ's divinity.

Then go through with it a second time, to see what light it throws on the subject of Revivals. Pursue the same course with other books, and in respect to other subjects. In this way you will sometimes be surprised to find how much you have overlooked in your previous reading.

It will be perceived that I have laid out a very extensive and laborious work. But this is the great business of our lives; and, indeed, the contemplation of the glorious truths revealed in the Bible will form the business of eternity; and even that will be too short to learn the length and breadth, and height and depth, of the ways of the Almighty.

Your affectionate Brother.

LETTER V.

_Prayer and Fasting._

"In everything, by prayer and supplication, with thanksgiving, let your requests be made known unto G.o.d."--PHIL. 4:6.

MY DEAR SISTER,

The subject of this letter is one of vital interest to every Christian.

It is, therefore, of the utmost consequence, that it be both well understood and diligently practised. It seems hardly necessary to urge prayer upon the Christian _as a duty_. Every true Christian must feel it to be a soul-exalting _privilege_. It is his breath; without it, he can no more maintain his spiritual life, than animal life can be sustained without breathing. Prayer is an intimate communion with G.o.d, by which we unbosom our hearts to him, and receive communications of his grace, and fresh tokens of his love. What Christian, then, whose soul burns with divine love, will be disposed to apply to this holy employment the cold appellation of _duty_? Yet, G.o.d sees so much the importance of prayer, that he has not only _permitted_, but _commanded_ us to pray. Our Lord frequently directed his disciples, and us through them, to "watch and pray." He also teaches us to persevere in prayer: "Men ought always to pray, and not to faint." The apostle Paul is frequent in exhorting Christians to pray: "Pray without ceasing." "I will that men pray everywhere." "Praying always, with all prayer and supplication in the Spirit." "I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men."

"Continuing instant in prayer." The duty of prayer is also enforced by the example of all the holy men whose biography is given in Scripture.

Moses, Samuel, David, Elijah, and all the prophets, were mighty in prayer. So were also the apostles. But, above all, the Lord Jesus, our blessed pattern, has set before us a life of prayer. You will find it very profitable to read the lives of these holy men, but especially that of our blessed Saviour, for the special purpose of noticing how much they abounded in prayer. Our Lord never undertook anything of importance, without first observing a special season of prayer. Oft we find him retiring into the mountains, sometimes a great while before day, for prayer. Indeed, on several occasions, he continued all night in prayer to G.o.d. If, then, it became the Lord of life and glory to spend much time in prayer, how much more, such weak and sinful creatures as we, who are surrounded with temptations without, and beset with corruptions within! Prayer is necessarily so intermingled with every duty, that the idea of a prayerless Christian is an absurdity.

Prayer not only secures to us the blessings which we need, but it brings our minds into a suitable frame for receiving them. We must see our need, feel our unworthiness, be sensible of our dependence upon G.o.d, and believe in his willingness to grant us, through Christ, the things that are necessary and proper for us. An acknowledgment of these things, on our part, is both requisite and proper; and, without such acknowledgment, it might not be consistent with the great ends of his moral government for G.o.d to grant us our desires.

Prayer is the offering up of the sincere desires and feelings of our hearts to G.o.d. It consists of _adoration_, _confession_, _supplication_, _intercession_, and _thanksgiving_. _Adoration_ is an expression of our sense of the infinite majesty and glory of G.o.d. _Confession_ is an humble acknowledgment of our sins and unworthiness. By _supplication_, we ask for pardon, grace, or any blessing we need for ourselves. By _intercession_, we pray for others. By _thanksgiving_, we express our grat.i.tude to G.o.d for his goodness and mercy towards us and our fellow-creatures. All these several parts are embraced in the prayers recorded in Scripture, though all of them are not generally found in the same prayer. The prayer of Solomon, at the dedication of the temple, commences with adoration, and proceeds with supplication and intercession. The prayer of Daniel, in the time of the captivity, commences with adoration, and proceeds with confession, supplication, and intercession. The prayer of the Levites, in behalf of the people, after the return from captivity, commences with thanksgiving and adoration, and proceeds with confession, supplication, and intercession.

The prayers of David are full of thanksgiving. The prayer of Habakkuk consists of adoration, supplication, and thanksgiving. The prayer of the disciples, after the joyous return of the apostles from the council of their persecutors, consists of adoration, a particular rehearsal of their peculiar circ.u.mstances, and supplication. The apostle Paul particularly enjoins "prayer and supplication, with thanksgiving." If you wish to learn _how_ to pray, I would advise you to look out and study all the prayers recorded in Scripture. Although most of them are probably but the substance of what was said on the several occasions when they were offered, yet you will find them much better patterns than the prayers of Christians at the present day. There is a fervent simplicity about them, very different from the studied, formal prayers which we often hear. There is a definiteness and point in them, which take hold of the feelings of the heart. The Lord's prayer furnishes a comprehensive summary of the subjects of prayer: and you will take particular notice what a prominent place is a.s.signed to the pet.i.tion for the coming of Christ's kingdom. This shows that, in all our prayers, the glory of G.o.d should be the leading desire of our hearts. But, it is evident that Christ did not intend this as a particular form of prayer, to be used on all occasions; although it includes all that is necessary.

We are so made as to be affected with a _particular_ consideration of the subjects in which we are interested. We find our Lord himself using other words to suit particular occasions; although the subjects of his prayers were all included in this. The same thing, also, we observe in the practice of the apostles and early Christians. This is only intended as a general pattern; nor is it necessary that all the pet.i.tions contained in the Lord's prayer should ever be made at the said time.

Prayer must always be offered in the name of Christ. There is no other way by which we can approach G.o.d. There is no other channel through which we can receive blessings from him. Jesus is our Advocate and Intercessor. Our blessed Lord, speaking of the time of his glorification, says to his disciples, "Verily, I say unto you, whatsoever ye shall _ask the Father in my name_, he will give it you."

This, however, does not forbid us to pray directly to Christ, as G.o.d manifest in the flesh, which was a common practice with the apostles.

When the power of prayer is properly understood, it becomes a subject of amazing interest. I am persuaded there is a vast amount of unbelief, in relation to this matter, among Christians. If it were not so, the chariot wheels of G.o.d's salvation would roll on with mighty power. There would be a glorious movement in every part of the world. The Spirit of the Lord would be shed forth like a "mighty rushing wind." The promises of G.o.d to his people are so large and full, that the utmost stretch of their faith cannot reach them. The great and eternal G.o.d has condescended to lay himself under obligation to hear and answer the prayers of mortal worms. If we collect the promises relating to this subject, we shall be astonished at the amount of a.s.surance which is given. So confident was David on this point, that he addresses G.o.d as the _hearer of prayer_, as though that were a distinguishing trait in his character. Again, he says, "He will _regard_ the prayer of the dest.i.tute, and _not despise_ their prayer." Solomon says, "The prayer of the upright _is his delight_;" and again, "He heareth the prayer of the righteous." The apostle James Bays, "The effectual, fervent prayer of a righteous man _availeth much_." The apostle Peter says, "The eyes of the Lord are open to the righteous, and his ears are open unto their prayers." And Christ himself has a.s.sured us, in the strongest possible terms, of the willingness of G.o.d to give spiritual blessings to those that ask for them. He says, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For _every one_ that asketh receiveth; and he that seeketh, findeth; and to him that knocketh, it shall he opened." But, as if this a.s.surance were not sufficient to convince us of this most interesting truth, he appeals to the tenderest sympathies of our natures. He asks if any father would insult the hungry cries of his beloved son, when fainting for a morsel of bread, by giving him a stone; or, if he ask an egg, to gratify his appet.i.te, will he give him a venomous scorpion, to sting him to death?[B] He then argues, that if sinful men exercise tender compa.s.sion towards their children, how much more shall our heavenly Father, whose very nature is love, regard the wants of his children who cry unto him.

Is it possible to conceive a stronger expression of the willingness of G.o.d to answer the prayers of his people?

[Footnote B: The scorpion is a little animal, of the shape of an egg, whose sting is deadly poison.]

And these precious promises are confirmed by striking examples, in every age of the church. Thus, Abraham prayed for Sodom; and, through his intercession, Lot was saved. His servant, when sent to obtain a wife for Isaac, received a direct answer to prayer. When Jacob heard that his brother Esau was coming against him, with an army of four hundred men, he wrestled all night in prayer, and prevailed; so that Esau became reconciled to him. Moses prayed for the plagues to come upon Egypt, and they came; again, he prayed for them to be removed, and they were removed. It was through his prayers that the Red Sea was divided, the manna and the quails were sent, and the waters gushed out of the rock And through his prayers, many times, the arm of the Lord was stayed, which had been uplifted to destroy his rebellious people. Samuel, that lovely example of early piety, and the judge and deliverer of Israel, was given in answer to the prayer of his mother. When the children of Israel were in danger of being overthrown by the Philistines, Samuel prayed, and G.o.d sent thunder and lightning, and destroyed the armies of their enemies. Again, to show their rebellion against G.o.d, in asking a king, he prayed, and G.o.d sent thunder and lightning upon them in the time of wheat harvest. In order to punish the idolatry and rebellion of the Israelites, Elijah prayed earnestly that it might not rain; and it rained not for three years and six months. Again; he prayed that it might rain, and there arose a little cloud, as a man's hand, which spread and covered the heavens with blackness, till the rain descended in torrents. Again; when wicked Ahab sent a band of men to take him, he prayed, and fire came down from heaven, and consumed them. Hezekiah, upon the bed of death, prayed, and G.o.d lengthened his life fifteen years. Jerusalem was invaded by the army of Sennacherib, and threatened with destruction. Hezekiah prayed, and the angel of the Lord entered the camp of the invader, and in one night slew one hundred and eighty-five thousand men. When all the wise men of Babylon were threatened with destruction, because they could not discover Nebuchadnezzar's dream, Daniel and his companions prayed, and the dream and its explanation were revealed. Jonah prayed, and was delivered from the power of the fish. It was in answer to the prayer of Zacharias, that the angel Gabriel was sent to inform him of the birth of John the Baptist. It was after a ten days' prayer-meeting, that the Holy Ghost came down, on the day of Pentecost, "like a mighty rushing wind." Again; while the disciples were praying, the place was shaken where they were a.s.sembled, to show that G.o.d heard their prayers. It was in answer to the prayers of Cornelius, that Peter was sent to teach him the way of life. When Peter was imprisoned by Herod, the church set apart the night before his expected execution, for special prayer in his behalf. The Lord sent his angel, opened the prison doors, and restored him to the agonizing band of brethren. And when Paul and Silas were thrown into the dungeon, with their feet fast in the stocks, they prayed, and there was a great earthquake, which shook the foundations of the prison, so that all the doors were opened.

But the faithfulness of G.o.d to his promises is not confined to Scripture times. Although the time of miracles has pa.s.sed, yet every age of the church has furnished examples of the faithfulness of G.o.d in hearing the prayers of his children. But these are so numerous that it is difficult to make selections from them. However, I will mention a few. When the Arians, who denied the divinity of Christ, were about to triumph, the Bishop of Constantinople, and one of his ministers, spent a whole night in prayer. The next day, Arius, the leader of his party, was suddenly cut off, by a violent and distressing disease. This prevented the threatened danger. Augustine was a wild youth, sunk in vice, and a violent opposer of religion. His mother persevered in prayer for him nine years, when he was converted, and became the most eminent minister of his age. The life of Francke exhibits the most striking and signal answers to prayer. His orphan house was literally built up and sustained by prayer. If you have not already read this work, I would advise you to obtain it. It is a great help to weak faith. Mr. West (afterwards Dr.

West) became pastor of the Congregational church in Stockbridge, Ma.s.sachusetts, while dest.i.tute of vital piety. Two pious females often lamented to each other that they got no spiritual food from his preaching. At length, they agreed to meet once a week, to pray for his conversion. They continued this for some time, under much discouragement. But, although the Lord tried their faith, yet he never suffered them both to be discouraged at the same time. At length, their prayers were heard. There was a sudden and remarkable change in his preaching. "What is this?" said one of them. "G.o.d is the hearer of prayer," replied the other. The Spirit of G.o.d had led Mr. West to see that he was a blind leader of the blind. He was converted, and changed his cold morality for the cross of Christ, as the basis of his sermons.

A pious slave in Newport, Rhode Island, was allowed by his master to labor for his own profit whatever time he could gain by extra diligence.

He laid up all the money he earned in this way, for the purpose of purchasing the freedom of himself and family. But, when some of his Christian friends heard what he was doing, they advised him to spend his _gained_ time in fasting and prayer. Accordingly, the next day that he gained, he set apart for this purpose. Before the close of the day, his master sent for him, and gave him a written certificate of his freedom.

This slave's name was Newport Gardner. He was a man of ardent piety; and in 1825, he was ordained deacon of a church of colored people, who went out from Boston to Liberia. Instances of surprising answers to prayer, no less striking than these, are continually occurring in the revivals of religion of the present day.

With the evidence here presented, who can doubt that G.o.d hears and answers prayer? But, the objection arises, "If this doctrine be really true, why is it that Christians offer up so many prayers without receiving answers?" The apostle James gives some explanation of this difficulty: "Ye ask and receive not, _because ye ask amiss_." It becomes us, then, seriously and diligently to inquire how we may _ask aright_ so as to secure the blessings so largely promised in answer to prayer. In relation to this subject, there are several things to be observed:

1. _We must sincerely desire the things which we ask._ If a child should ask his mother for a piece of bread, when she knew he was not hungry, but was only trifling with her, it would not he proper for her to give it. Indeed, she would have just cause to punish him for mocking her. And do we not often come to the throne of grace, when we do not really feel our perishing need of the things we ask? G.o.d sees our hearts; and he is not only just in withholding the blessing we ask, but in chastising us for solemn trifling.

2. _We must desire what we ask, that G.o.d may be glorified._ "Ye ask amiss, _that ye may consume it upon your l.u.s.ts_." We may possibly ask spiritual blessings for self-gratification; and when we do so, we have no reason to expect that G.o.d will bestow them upon us.

3. _We must ask for things_ AGREEABLE TO THE WILL OF G.o.d. "And this is the confidence that we have in him, that if we ask anything _according to his will_, he heareth us." The things that we ask must be such, _in kind_, as he has indicated his willingness to bestow upon us. Such are, spiritual blessings on our own souls; the supply of our necessary temporal wants; and the extension of his kingdom. These are the _kind_ of blessings that we are to ask; and the degree of confidence with which we are to look for an answer must be in proportion to the positiveness of the promises. Our Lord a.s.sures us that our heavenly Father is more willing to give good things, and particularly his Holy Spirit, to them that ask him, than earthly parents are to give good gifts to their children; and he declares expressly, that our sanctification is agreeable to the will of G.o.d. The promises of the daily supply of our necessary temporal wants are equally positive. What, then, can be more odious in the sight of G.o.d, than for those who profess to be his children to excuse their want of spirituality on the ground of their dependence upon him? And what more ungrateful, than to fret and worry themselves, lest they should come to want? We may also pray for a revival of religion in a particular place, and for the conversion of particular individuals, with strong ground of confidence, because we know that G.o.d has willed the extension of Christ's kingdom, and that the conversion of sinners is, _in itself_, agreeable to his will. But we cannot certainly know that he intends to convert a particular individual, or revive his work in a particular place; nor can we be sure that the particular temporal blessing that we desire is what the Lord sees to be needful for our present necessities.

4. _We must ask in faith._ "But let him ask in faith, nothing wavering.

For he that wavereth is like a wave of the sea, driven with the winds, and tossed. For let not that man think that he shall receive anything of the Lord." A difference of opinion exists among real Christians, as to what const.i.tutes the _prayer of faith_ spoken of by the apostle. Some maintain that we must _believe that we shall receive the very thing for which we ask_. This opinion is founded on some promises made by our Lord to the apostles, which those who hold the contrary opinion suppose to have been intended only for them. I shall not attempt to determine this point; nor do I think it very important which of these theories is embraced; because, in examining the history of those persons whose prayers have received the seal of heaven, I find some of them embraced one, and some the other; while many who embrace either of them seem not to live in the exercise of prevailing prayer. The main point, therefore, seems to be, that we should maintain such a nearness of communion with G.o.d as shall secure the personal exercise of the prayer of faith. Two things, however, are essential to this: (1.) _Strong confidence in the existence and faithfulness of G.o.d._ "He that cometh unto G.o.d must believe _that he is_, and that _he is a rewarder of them that diligently seek him_." (2.) The prayer of faith must be _dictated by the Holy Spirit_. Faith itself is declared to be "the _gift of G.o.d_;" and the apostle says, "The Spirit also helpeth our infirmities; for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us, with groanings which cannot be uttered." "He maketh intercession for the saints, according to the will of G.o.d." When this wonderful truth is made known, we are no longer astonished that G.o.d should a.s.sure us, by so many precious promises, that he will hear and answer our prayers. We are called the temples of the Holy Ghost. If the Holy Ghost dwell in us, to guide and direct us in all our ways, will he forsake us in so important a matter as prayer? O, then, what a solemn place is the Christian's closet, or the house of prayer! There the whole Trinity meet in awful concert. The Holy Spirit there presents to the everlasting Father, through the eternal Son, the prayers of a mortal worm! Is it any wonder that _such a prayer_ should be heard? With what holy reverence and G.o.dly fear should we approach this consecrated place!

5. We must ask in a _spirit of humble submission_, yielding our wills to the will of the Lord, committing the whole case to him, in the true spirit of our Lord's agonizing prayer in the garden, when he said, "_Not my will but thine be done_." If I had a house full of gold, and had promised to give you as much as you desire, would you need to be urged to ask? But, there is an inexhaustible fulness of spiritual blessings treasured up in Christ; and he has declared repeatedly that you may have as much as you will ask. Need you be urged to ask? Need you want any grace? It is unbelief that keeps us so far from G.o.d. From what has been said on this subject, I think you may safely conclude that your progress in the divine life will be in proportion to the real prayer of faith which you exercise.

But I come now to give a few practical directions respecting the exercise of prayer. Several things are necessary to be observed by every one who would live near the throne of grace.