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 God, 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, God 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 God. 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 God, 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 God to grant us our desires.
Prayer is the offering up of the sincere desires and feelings of our
hearts to God. It consists of _adoration_, _confession_, _supplication_,
_intercession_, and _thanksgiving_. _Adoration_ is an expression of our
sense of the infinite majesty and glory of God. _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
gratitude to God 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 circumstances, 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 assigned to the petition for
the coming of Christ's kingdom. This shows that, in all our prayers, the
glory of God 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 petitions
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 God. 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 God
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 God'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 God to his people are so large and full, that the utmost stretch of
their faith cannot reach them. The great and eternal God 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 assurance which is
given. So confident was David on this point, that he addresses God 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
destitute, 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 assured us, in the strongest possible
terms, of the willingness of God 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 assurance 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
appetite, will he give him a venomous scorpion, to sting him to
death?[B] He then argues, that if sinful men exercise tender compassion
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
God 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 God sent thunder and lightning, and destroyed the armies of
their enemies. Again, to show their rebellion against God, in asking a
king, he prayed, and God 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 God 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 assembled, to show that
God 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 God to his promises is not confined to Scripture
times. Although the time of miracles has passed, yet every age of the
church has furnished examples of the faithfulness of God 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,
Massachusetts, while destitute 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. "God is the hearer of
prayer," replied the other. The Spirit of God 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 God 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? God 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 God may be glorified._ "Ye ask
amiss, _that ye may consume it upon your lusts_." We may possibly ask
spiritual blessings for self-gratification; and when we do so, we have
no reason to expect that God will bestow them upon us.
3. _We must ask for things_ AGREEABLE TO THE WILL OF GOD. "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 assures 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 God. The promises of the daily supply of our
necessary temporal wants are equally positive. What, then, can be more
odious in the sight of God, 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 God 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 constitutes 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
God 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 God._ "He that cometh unto God 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 God_;" 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 God." When this
wonderful truth is made known, we are no longer astonished that God
should assure 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 godly 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 God. 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.
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 passages 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 God. Intimately connected with
this is the practice of _ejaculatory prayer_, which consists of a short
petition, silently and suddenly sent up from the heart. This may be done
anywhere, and under all circumstances. 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 assistance 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 God.
With regard to the particular times of prayer, no very definite rule can
be given, which will suit all circumstances. 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 gratitude 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
God, 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 God, 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 God_.
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 God'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 petition, "THY KINGDOM COME." This is a large
petition. 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 petition at
the close of our morning and evening prayers. We are so constituted 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 institutions, 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
ungodly, 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.
SATURDAY. 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
God." 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 assist 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 God 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 God 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 ingratitude; 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
God.
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
circumstance 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 God 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 circumstance which may tend to
show the exceeding greatness of God'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 God. Bring your mind into a calm and
heavenly frame, and endeavor to obtain a deep sense of the presence of
God, "_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 God 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 God 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 God, 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
God; 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 God, 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 God 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.