1. _Maintain a constant spirit of prayer._ "Pray without ceasing."

"Continuing instant in prayer." "Praying always, with all prayer and supplication in the Spirit." "And he spake a parable unto them, to this end, that men ought always to pray, and not to faint." The meaning of these pa.s.sages is not that we should be always upon our knees, but that we should maintain such a prayerful frame, that the moment our minds are disengaged, our hearts will rise up to G.o.d. Intimately connected with this is the practice of _ejaculatory prayer_, which consists of a short pet.i.tion, silently and suddenly sent up from the heart. This may be done anywhere, and under all circ.u.mstances. Frequent examples of this kind of prayer are recorded in Scripture. It has also been the practice of living Christians in all ages. It is a great a.s.sistance in the Christian warfare. It helps us in resisting temptation; and by means of it, we can seek divine aid in the midst of the greatest emergencies. To maintain this unceasing spirit of prayer is a very difficult work. It requires unwearied care and watchfulness, labor, and perseverance. Yet no Christian can thrive without it.

2. _Observe staled and regular seasons of prayer._ Some professors of religion make so much of the foregoing rule as to neglect all other kinds of prayer. This is evidently unscriptural. Our Saviour directs us to enter into our closets, and, when we have shut the door, to pray to our Father who is in secret. And to this precept he has added the sanction of his own example. In the course of his history, we find him often retiring to solitary places, to pour out his soul in prayer. Other examples are also recorded in Scripture. David says, "Evening and morning, and at noon, will I pray." And again; "Seven times a day do I praise thee." And it was the habitual practice of Daniel, to kneel down in his chamber, and pray three times a day. But this practice is so natural, and so agreeable to Christian feeling, that no argument seems necessary to persuade real Christians to observe it. It has been the delight of eminent saints, in all ages, to retire alone, and hold communion with G.o.d.

With regard to the particular times of prayer, no very definite rule can be given, which will suit all circ.u.mstances. There is a peculiar propriety in visiting the throne of grace in the morning, to offer up the thanksgiving of our hearts for our preservation, and to seek grace for the day: and also in the evening, to express our grat.i.tude for the mercies we have enjoyed; to confess the sins we have committed and seek for pardon; and to commit ourselves to the care of a covenant-keeping G.o.d, when we retire to rest. It is also very suitable, when we suspend our worldly employments in the middle of the day, to refresh our bodies, to renew our visit to the fountain of life, that our souls may also be refreshed. The twilight of the evening is also a favorable season for devotional exercises. But, let me entreat you to be much in prayer. If the nature of your employment will admit of it, without being unfaithful to your engagements, retire many times in the day to pour out your soul before G.o.d, and receive fresh communications of his grace. Our hearts are so much affected by sensible objects, that, if we suffer them to be engaged long at a time in worldly pursuits, we find them insensibly clinging to earth, so that it is with great difficulty we can disengage them. But, by all means, fix upon some stated and regular seasons, and observe them punctually and faithfully. Remember _they are engagements with G.o.d_.

For your devotional exercises, you should select those times and seasons when you find your mind most vigorous, and your feelings most lively. As the morning is in many respects most favorable, you would do well to spend as much time as you can in your closet, before engaging in the employments of the day. An hour spent in reading G.o.d's word, and in prayer and praise, early in the morning, will give a heavenly tone to your feelings; which, by proper watchfulness, and frequent draughts at the same fountain, you may carry through all the pursuits of the day.

As already remarked, our Lord, in the pattern left us, has given a very prominent place to the pet.i.tion, "THY KINGDOM COME." This is a large pet.i.tion. It includes all the instrumentalities which the church is putting forth for the enlargement of her borders and the salvation of the world. All these ought to be distinctly and separately remembered; and not, as is often the case, be crowded into one general pet.i.tion at the close of our morning and evening prayers. We are so const.i.tuted as to be affected by a particular consideration of a subject. General truths have very little influence upon our hearts. I would therefore recommend the arrangement of these subjects under general heads for every day of the week; and then divide the subjects which come under these heads, so as to remember one or more of them at stated seasons, through the day, separate from your own personal devotions. Thus, you will always have your mind fixed upon one or two objects; and you will have time to enlarge, so as to remember every particular relating to them. This, if faithfully pursued, will give you a deeper interest in every benevolent effort of the times. The following plan of a daily concert of prayer was, some years since, suggested by a distinguished clergyman in New England. It gives something of the interest of the monthly concert to our daily devotions.

SABBATH. Sabbath duties and privileges;--as preaching, Sabbath-schools, family instruction, &c. Eph. 6:18-20. 2 Th. 3:1.

MONDAY. Conversion of the world;--the prevalence of peace, knowledge, freedom, and salvation. Ps. 2:8. Isa. 11:6-10; 62:1-7; 66:8, 12.

TUESDAY. Our country;--our rulers, our free inst.i.tutions, our benevolent societies; deliverance from slavery, Romanism, infidelity, Sabbath-breaking, intemperance, profaneness, &c. Ez. 9:6-15. Dan. 9:4-19

WEDNESDAY. The rising generation:--colleges, seminaries, and schools of every description; the children of the church, the children of the unG.o.dly, and orphan children.

THURSDAY. Professing Christians;--that they may much more abound in all the fruits of the Spirit, presenting their bodies a living sacrifice, and offering gladly of their substance to the Lord, to the extent of his requirement; that afflicted saints may be comforted, backsliders reclaimed, and hypocrites converted; that Zion, being purified, may arise and shine. Isa. 62:1. Rom. 1:8. Col. 4:12.

FRIDAY. The ministry, including all who are looking forward to that office, and also the Education Society. 1 Thess. 5:25. Luke 10:2.

SAt.u.r.dAY. The Jews. Isa. 54:8. 59:20. Ezek. 36:27. Rom. 11:11-31. Also, our friends.

3. _Observe special seasons of prayer._ Before engaging in any important matter, make it a subject of special prayer. For this you have the example of the blessed Jesus. When he was baptized, before entering upon his ministry, he prayed. Before choosing his twelve apostles, he went out into a mountain, and spent a whole night in prayer. The Old Testament saints were also in the habit of "inquiring of the Lord,"

before engaging in any important enterprise. And the apostle Paul enjoins upon the Philippians, "in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto G.o.d." Also, whenever you are under any particular temptation or affliction; whenever you are going to engage in anything which will expose you to temptation; whenever you perceive any signs of declension in your own soul; when the state of religion around you is low; when your heart is affected with the condition of individuals who are living in impenitence; or when any subject lies heavily upon your mind;--make the matter, whatever it is, a subject of special prayer. Independent of Scripture authority, there is a peculiar fitness in the course here recommended, which must commend itself to every pious heart.

In seasons of peculiar difficulty, or when earnestly seeking any great blessing, you may find benefit from setting apart days of fasting, humiliation and prayer. This is especially suitable, whenever you discover any sensible decay of spiritual affections in your own heart.

Fasting and prayer have been resorted to on special occasions, by eminent saints, in all ages of the world. The examples recorded in Scripture are too numerous to mention here. If you look over the lives of the old Testament saints, you will find this practice very common.

Nor is the New Testament without warrant for the same. Our Lord himself set the example, by a long season of fasting, when about to endure a severe conflict with the tempter. And he has farther sanctioned the practice, by giving directions respecting its performance. We have also examples in the Acts of the Apostles. The prophets and teachers, in the church at Antioch, fasted before separating Barnabas and Paul as missionaries to the heathen. And when they obtained elders in the churches, they prayed, _with fasting_. Paul, in his epistle to the Corinthians, speaks of their giving themselves to _fasting and prayer_, as though it were a frequent custom. You will find, also, in examining the lives of persons of eminent spiritual attainments, that most of them were in the habit of observing frequent seasons of fasting and prayer.

There is a peculiar fitness in this act of humiliation. It is calculated to bring the body under, and to a.s.sist us in denying self. The length of time it gives us in our closets also enables us to get clearer views of divine things. But there is great danger of trusting in the outward act of humiliation, and expecting that G.o.d will answer our prayers for the sake of our fasting. This will inevitably bring upon us disappointment and leanness of soul. This is the kind of fasting so common among Roman Catholics, and other nominal Christians. But it is no better than idolatry. Most of the holidays which are usually devoted by the world to feasting-and mirth are very suitable occasions for Christians to fast and pray; and this for several reasons: (1.) They are seasons of leisure, when most people are disengaged from worldly pursuits. (2.) The goodness of G.o.d should lead us to repentance. Instead of spending these days in mirth over the blessings we have enjoyed, we should be looking into our hearts, to examine the manner in which we have received them; humbling ourselves on account of our ingrat.i.tude; and lifting up our hearts and voices in thanksgiving for them. (3.) The first day of the new year, birth-days, &c., are very suitable occasions for renewing our past lives, repenting of our unfaithfulness, making resolutions of amendment, and renewing afresh the solemn dedication of ourselves to G.o.d.

When you set apart a day of fasting and prayer, you ought to have in view some definite and particular objects. The day should be spent in self-examination, meditation, reading the Scriptures, confession of sin, prayer for the particular objects which bear upon your mind, and thanksgiving for mercies received. Your self-examination should be as practical as possible; particularly looking into the motives of your prayers for the special objects which bear heavily upon your heart. Your confession of sin should be minute and particular; mentioning every sin you can recollect, whether of thought, word, or deed, with every circ.u.mstance of aggravation. This will have a tendency to affect your heart with a sense of guilt, produce earnest longings after holiness, and make sin appear more hateful and odious. Your meditations should be upon those subjects which are calculated to give you a view of the exceeding sinfulness of sin, and the abounding mercy of G.o.d in Christ.

Your reading of the Scriptures should be strictly devotional. Your prayers should be very particular, mentioning everything relating to the object of your desires, and all the hindrances you have met in seeking after it. Carry all your burdens to the foot of the cross, and there lay them down. Your thanksgiving, also, should be very minute and particular, mentioning every mercy and blessing which you can recollect, with your own unworthiness, and every circ.u.mstance which may tend to show the exceeding greatness of G.o.d's love, condescension, and mercy.

4. _Come to the work with a preparation of heart._ The best preparation at all times is to maintain an habitual spirit of prayer, according to the first direction. But this is not all that is necessary. We are unavoidably much occupied with the things of this world. But when we come before the great Jehovah, to ask his favor and seek his grace, our minds should be heavenly. When you go into your closet, shut out the world, that you may be alone with G.o.d. Bring your mind into a calm and heavenly frame, and endeavor to obtain a deep sense of the presence of G.o.d, "_as seeing him who is invisible_." Think of the exalted nature of the work in which you are about to engage. Think of your own unworthiness, and of the way G.o.d has opened to the mercy seat. Think of your own wants, or of the wants of others, according to the object of your visit to the throne of grace. Think of the inexhaustible fulness treasured up in Christ. Think of the many precious promises of G.o.d to his children, and come with the spirit of a little child to present them before him.

5. _Persevere in prayer._ If you are seeking for any particular object, which you know to be agreeable to the will of G.o.d, and your prayers are not heard, you may be sure of one of two things: (1.) _You have been asking amiss._ Something is wrong in yourself. Perhaps you have been selfish in your desires; you have not desired supremely the glory of G.o.d; you have not felt your dependence: you have not humbled yourself sufficiently to receive a blessing; or perhaps you regard iniquity in your heart, in some other way. Examine yourself, therefore, in all these particulars. Repent, where you find your prayers have been amiss. Bow very low before G.o.d, and seek the influences of his Spirit to enable you to pray aright. (2.) Or, _perhaps the Lord delays an answer for the trial of your faith_. Consider then the encouragements which he has given us to be importunate in prayer. In the eleventh chapter of Luke, our Lord shows us that our friends may be prevailed upon to do us a kindness because of our importunity, when they would not do it on account of friendship. And in the eighteenth chapter, he shows us that even an unjust judge may be persuaded by importunity to do justice.

Hence he argues the importance of persevering in prayer; and adds with emphasis, "And shall not G.o.d avenge his own elect, which cry day and night unto him, _though he bear long with them_? I tell you he will avenge them speedily." Again; look at the case of the Syrophenician woman. She continued to beseech Jesus to have mercy on her, although he did not answer her a word. The disciples entreated Christ to send her away, because she troubled them with her cries; yet she persevered. And even when Christ himself told his disciples that he was only sent to the lost sheep of the house of Israel, and compared her to a dog seeking for the children's bread; yet, with all these repulses, she would not give up her suit; but begged even for the dog's portion--the children's crumbs. When by this means our Lord had sufficiently tried her faith, he answered her prayer. So likewise persevere in your prayers, and "in due time you shall reap, if you faint not!"

Your affectionate Brother.

LETTER VI.

_Temptation._

"Watch and pray, that ye enter not into temptation." MATT 26:41.

MY DEAR SISTER,

That there is an evil spirit, who is permitted to exert an influence upon the hearts of men, is abundantly evident from Scripture. This truth is referred to in the beginning of the gospel of Christ, where it is said Jesus went up into the wilderness, to be tempted of the devil. He is often represented in the Scriptures as the father of the wicked. "The tares are the children of the wicked one." "Thou child of the devil." He is also represented as putting evil designs into the hearts of men. "And Satan stood up against Israel, and provoked David to number Israel."

"The devil having now put into the heart of Judas Iscariot, Simon's son, to betray him." "Ananias, why hath Satan filled thy heart, to lie to the Holy Ghost?" Wicked men are spoken of as being carried captive by him at his will. He is also represented as the adversary of the people of G.o.d, seeking to lead them into sin, and, if possible, to destroy them. "Your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour." These, and numerous other pa.s.sages, which might be quoted, fully establish the fearful truth, that we are continually beset by an evil spirit, who is seeking, by every means in his power, to injure and destroy our souls.

When we have to contend with an enemy, it is very important that we should know his character. From the Scriptures, we learn several characteristics of the great enemy of our souls.

1. _He is powerful._ He has other fallen spirits at his command. Our Saviour speaks of the "fire prepared for the devil _and his angels_." He is called "prince of the world," "prince of darkness," and "the G.o.d of this world." All these t.i.tles denote the exercise of great power. He is also called _destroyer_; and is said to walk about, seeking whom he may devour. Indeed, so great was his power, and so mighty his work of ruin and destruction in this lost world, that it became necessary for the son of G.o.d to come into the world to destroy his works. "For this purpose was the Son of G.o.d manifested, that he might _destroy the works of the devil_."

But, although he is powerful, yet his power is limited. This you see in the case of Job. No doubt, his malice would have destroyed that holy man at once. But he could do nothing against him till he was permitted; and then he could go no farther than the length of his chain. G.o.d reserved the life of his servant. And the apostle Jude speaks of the devils as being "reserved _in chains_, under darkness." But the objection arises, "As G.o.d is almighty, why is Satan permitted to exercise any power at all?" To this objection the Bible furnishes satisfactory answers. (1.) It is to try the faith of his children. This was the case with Job. The devil had slandered that holy man, by accusing him of serving G.o.d from selfish motives. By suffering Satan to take away all he had, the Lord proved this accusation to be false; and Job came out of the furnace, greatly purified. The apostle James says, "My brethren, count it all joy, when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience." If the children of G.o.d were never tempted, they would never have an opportunity to prove the sincerity of their faith. But they have the blessed a.s.surance, that G.o.d will not suffer them to be tempted above what they are able to bear, but will, with the temptation, also make a way to escape, that they may be able to bear it. (2.) Again; the devil is permitted to exercise his power, for the discovery of hypocrites and for the punishment of sinners.

"These have no root, which for a while believe, and in time of temptation fall away." "But, if our gospel be hid, it is hid to them that are lost. In whom the G.o.d of this world hath blinded the minds of them that believe not."

2. _He has much knowledge._ He knew the command of G.o.d to our first parents, and therefore tempted them to break it. When those that were possessed with devils were brought to Christ, they cried out, "We _know_ thee, who thou art, the holy one of G.o.d." He has also a knowledge of the Bible; for he quoted Scripture, in his temptation of our Saviour. And as he has great experience in the world, he must have a great knowledge of human nature, so to be able to suit his temptations to the peculiar const.i.tutions of individuals.

3. _He is wicked._ "The devil sinneth from the beginning." He is called the _wicked one_; or, by way of eminence, "_The Wicked._" He is altogether wicked. There is not one good quality in his character.

4. _He is crafty, and full of deceit and treachery._ He lays snares for the unwary. That he may the more readily deceive the people of G.o.d, he appears to them in the garb of religion. "Satan himself is transformed into an angel of light." In consequence of his cunning and craft, he is called the serpent.[C] He is also represented as deceiving the nations.[D] Hence we are cautioned against the _wiles_ of the devil.[E]

[Footnote C: Gen. 3; Isa. 27:1; Rev. 12:9]

[Footnote D: Rev. 20:8.]

[Footnote E: Eph. 6:11.]

5. _He is a liar._ The first thing recorded of him is the lie which he told our first parents, to persuade them to disobey G.o.d. Hence our Saviour calls him a "liar from the beginning."[F]

[Footnote F: John 8:44.]

6. _He is malicious._ As Satan is the enemy of G.o.d, so he hates everything that is good. He is continually bent on mischief. If his power were not restrained, he would introduce general disorder, anarchy and confusion, into the government of G.o.d. He loves to ruin immortal souls; and he takes delight in vexing the people of G.o.d. Hence he is called _Destroyer_,[G] _Adversary_, _Accuser_, _Tormentor_, and _Murderer_.[H]

[Footnote G: _Abaddon_ signifies _destroyer_.]

[Footnote H: Rev. 9:11; I Pet. 5:8; Rev. 12:10; Matt. 18:34; John 8:44.]

Now, since we are beset by an adversary of such knowledge and power, so sly and artful, so false, and so malicious, it becomes us to be well acquainted with all his arts, that we maybe on our guard against them.

The apostle Paul says, "For we are not ignorant of his devices." O, that every Christian could say so! How many sad falls would be prevented! I Will mention a few of the devices of Satan, which are manifest both from the Holy Scriptures, and from the experience of eminent saints who have been enabled to detect and distinguish his secret workings in their own hearts. It is the opinion of some great and good men, that the devil can suggest thoughts to our minds only through the _imagination_. This is that faculty of the mind by which it forms ideas of things communicated to it through the senses. Thus, when you see, hear, feel, taste, or smell anything, the image of the thing is impressed upon the mind by the imagination. It also brings to our recollection these images, when they are not present. It is thought to be only by impressing these images upon the imagination, that he can operate upon our souls. Hence, we may account for the strange manner in which our minds are led off from the contemplation of divine things, by a singular train of thought, introduced to the mind by the impression of some sensible object upon the imagination. This object brings some other one like it to our recollection, and that again brings another, until we wander entirely from the subject before us, and find our minds lost in a maze of intellectual trifling.

Satan adapts his temptations to our peculiar tempers and circ.u.mstances.

In youth, he allures us by pleasure, and bright hopes of worldly prosperity. In manhood, he seeks to bury up our hearts in the cares of life. In old age, he persuades to the indulgence of self-will and obstinacy. In prosperity, he puffs up the heart with pride, and persuades to self-confidence and forgetfulness of G.o.d. In poverty and affliction, he excites feelings of discontent, distrust, and repining.

If we are of a melancholy temperament, he seeks to sour our tempers, and promote habitual sullenness and despondency. If naturally cheerful, he prompts to the indulgence of levity. In private devotion, he stands between us and G.o.d, prevents us from realizing his presence, and seeks to distract our minds, and drive us from the throne of grace. In public worship, he disturbs our minds by wandering thoughts and foolish imaginations. When we have enjoyed any happy manifestations of G.o.d's presence, any precious tokens of his love, then he stirs up the pride of our hearts, and leads us to trust in our own goodness, and forget the Rock of our salvation. Even our deepest humiliations he makes the occasion of spiritual pride. Thus we fall into darkness, and thrust ourselves through with many sorrows. If we have performed any extraordinary acts of self-denial, or of Christian beneficence, he stirs up in our hearts a vain-glorious spirit. If we have overcome any of the corruptions of our hearts, or any temptation, he excites a secret feeling of self-satisfaction and self-complacency. He puts on the mask of religion. Often, during the solemn hours of public worship, he beguiles our hearts with some scheme for doing good; taking care, however, that self be uppermost in it. When we are in a bad frame, he stirs up the unholy tempers of our hearts, and leads us to indulge in peevishness, moroseness, harshness, and anger, or in levity and unseemly mirth.

There is no Christian grace which Satan cannot counterfeit. He cares not how much religious feeling we have, or how many good deeds we perform, if he can but keep impure and selfish motives at the bottom. There is great danger, therefore, in trusting to impulses, or sudden impressions of any kind. Such impressions _may be_ from the Spirit of G.o.d; but they may also be from Satan. The fact that your religious feelings are not produced by yourself, but that they arise in your mind in a manner for which you cannot account, is no evidence, either that they come from the Spirit of G.o.d, or that they do not. There are many false spirits, which are very busy with people's hearts. As before remarked, Satan sometimes appears to us like an angel of light. He is often the author of false comforts and joys, very much like those produced by the Holy Spirit. We are, therefore, directed to "try the spirits, whether they be of G.o.d."

Nor is it certain that religious feelings are holy and spiritual because they come with texts of Scripture, brought to the mind in a remarkable manner. If the feeling is produced by the truth contained in the Scripture so brought to the mind, and is, in its nature, agreeable to the word of G.o.d, it may be a spiritual and holy affection. But if it arises from the application of the Scripture to your own case, on account of its being so brought to your mind, you may be sure it is a delusion of the devil. He has power to bring Scripture to your mind when he pleases, and he can apply it with dexterity, as you see in his temptations of the blessed Saviour. Our own hearts are exceedingly deceitful; and our indwelling corruptions will gladly unite with him in bringing false peace and comfort to our souls. Satan, no doubt, often brings the most sweet and precious promises of G.o.d to the minds of those he wishes to deceive as to their own good estate. But we must be satisfied that the promises belong to us, before we take them to ourselves. We have "a more sure word of prophecy," by which we are to try every impulse, feeling, and impression, produced upon our minds.

Anything which does not agree with the written word of G.o.d does not come from him, for he "cannot deny himself."

Satan manages temptation with the greatest subtlety. He asks so little at first, that, unless our consciences are very tender, we do not suspect him. If he can persuade us to parley, he perhaps leaves us for a while, and returns again, with a fresh and more vigorous attack. He is exceedingly persevering; and, if he can persuade us to give place to him at all, he is sure to overcome us at last.