(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 God'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 God 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 illustrations 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 circumstances peculiar to the countries where the Scriptures were written. These habits and circumstances you must understand, or you will not see the force of the allusions. Others are taken from circumstances 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 circumstances. 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 circumstances and characters of those for whom they were written, you will find the principles and laws of God'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 God, 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 God is to fulfil every jot and tittle 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 circumstances 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 God."—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 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.



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 God, 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 passages, 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 god of this world." All these titles 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 God to come into the world to destroy his works. "For this purpose was the Son of God 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. God 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 God 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 God 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 God were never tempted, they would never have an opportunity to prove the sincerity of their faith. But they have the blessed assurance, that God 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 god of this world hath blinded the minds of them that believe not."

2. He has much knowledge. He knew the command of God 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 God." 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 constitutions 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 God, 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 God. 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 God, 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 God. He loves to ruin immortal souls; and he takes delight in vexing the people of God. 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 circumstances. 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 God. 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 God, 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 God'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 God; 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 God, 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 God." 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 God, 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 God 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 God 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.

We are also liable to temptation from the world without, and from the corruptions of our own hearts within. "They that will be rich fall into temptation and a snare." The riches, honors, pleasures, and fashions, of this world, are great enemies to serious piety. "Every man is tempted when he is drawn away of his own lusts and enticed." Remaining corruption is the sorest evil that besets the Christian. The temptations of Satan alone would be light, in comparison with the inward conflict he is compelled to maintain against the lusts of his own heart. But the devil makes use of both these sources of temptation to accomplish his ends. The former he uses as outward enticements, and the latter act as traitors within. Thus you may generally find a secret alliance between the arch deceiver and the corruptions of your own heart. It is not sin to be tempted: but it is sin to give place to temptation. "Neither give place to the devil."

The heart is very properly compared to a castle or fort. Before conversion it is in the possession of the great enemy of souls, who has fortified himself there, and secured the allegiance of all our moral powers. But when Jesus enters in, he "binds the strong man armed," and takes possession of the heart himself. Yet Satan, though in a measure bound, loses no opportunity to attempt regaining his lost dominion. Hence we are directed to "keep the heart with all diligence." Now we know how a castle, fort, or city, is kept in time of war. The first thing done is to set a watch, whose business is to keep constantly on the look out, this way and that way, to see that no enemy is approaching from without, and no traitor is lurking within. Hence we are so frequently exhorted to watch. "Watch and pray, that ye enter not into temptation." "Take heed, watch and pray; for ye know not when the time is." "And what I say unto you, I say unto all, Watch." "Watch ye, stand fast in the faith, quit you like men, be strong." "Continue in prayer, and watch in the same, with thanksgiving." "Praying always, with all prayer and supplication in the Spirit, and watching thereunto with all perseverance." "Let us watch and be sober." "Watch then in all things." "Watch unto prayer." "Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame." "Set a watch, O Lord, before my mouth; keep the door of my lips." If we were in a house surrounded by a band of robbers, and especially if we knew there were persons in it who held a secret correspondence with them, we should be continually on our guard. Every moment we should be watching, both within and without. But such is the state of our hearts. Surely, no ordinary danger would have called forth from our Lord and his apostles such repeated warnings. We are directed to watch in all things. Keep a continual guard over your own heart, and over every word and action of your life. But there are particular seasons when we should set a double watch.

1. We are directed to watch unto prayer. When you approach the mercy seat, watch against a careless spirit. Suffer not your mind to be drawn away by anything, however good and important in itself, from the object before you. If the adversary can divert your mind on the way to that consecrated place, he will be almost sure to drive you away from it without a blessing.

2. We are required to watch not only unto but in prayer. Satan is never more busy with Christians than when he sees them on their knees. He well knows the power of prayer; and this makes him tremble.

"Satan trembles when he sees The weakest saint upon his knees."

You should, therefore, with the most untiring vigilance, watch in prayer against all wandering thoughts and distraction of mind. You will often experience, on such occasions, a sudden and vivid impression upon your mind of something entirely foreign from what is before you. This is no doubt the temptation of Satan. If you are sufficiently upon your watch, you can banish it, without diverting your thoughts or feelings from the subject of your prayer, and proceed as though nothing had happened. But, if the adversary succeeds in keeping these wild imaginations in view, so that you cannot proceed without distraction, turn and beseech God to give you help against his wiles. You have the promise, that if you resist the devil he will flee from you. These remarks apply both to secret prayer and public worship.

3. We have need of special watchfulness when we have experienced any comfortable manifestations of God's presence. It is then that Satan tempts us to consider the conflict over, and relax our diligence. If we give way to him, we shall bring leanness upon our souls.

4. We have need of double watchfulness when gloom and despondency come over our souls; for then the adversary seeks to stir up all the perverse passions of the heart.

5. Watch, also, when you feel remarkably cheerful. Satan will then, if possible, persuade you to indulge in levity, to the wounding of your soul, and the dishonor of religion.

6. We have need of special watchfulness in prosperity, that we forget not God; and in adversity, that we murmur not at his dealings with us.

7. Set a watch over your tongue, especially in the presence of the unconverted. "The tongue is a fire, a world of iniquity." David says, "I will keep my mouth with a bridle, while the wicked is before me." I do not mean that you should ever engage in any sinful conversation in the presence of Christians. I know some professors of religion will indulge in senseless garrulity among themselves, and put on an air of seriousness and solemnity before those whom they regard as unconverted. This they pretend to do for the honor of Christ. But Christ says, "Out of the abundance of the heart the mouth speaketh." God hates lip service. However, in the company of sinners and formal professors we are peculiarly exposed to temptation, and have need therefore to set a double guard upon our lips. A single unguarded expression from a Christian may do great injury to an unconverted soul.

8. Watch over your heart when engaged in doing good to others. It is then that Satan seeks to stir up pride and vain-glory.

9. Set a double watch over your easily besetting sin. "Let us lay aside every weight, and the sin which doth so easily beset us." Most persons have some constitutional sin, which easily besets them. Satan takes the advantage of this infirmity, to bring us into difficulty.

10. Finally, keep a constant watch over the imagination. Since this is the medium through which temptation comes, never suffer your fancy to rove without control. If you mortify this faculty of the soul, it may be a great assistance to your devotion. But, if you let it run at random, you will be led captive by Satan at his will. Strive, then, after a sanctified imagination, that you may make every power of your soul subservient to the glory of God.

Your affectionate Brother.



LETTER VII.

Self-Denial.

"If any man will come after me, let him deny himself, and take up his cross daily, and follow me."—LUKE 9:23.

MY DEAR SISTER,

The duty of self-denial arises from the unnatural relation which sin has created between us and God. The first act of disobedience committed by man was a setting up of himself in opposition to God. It was a declaration that he would regard his own will in preference to the will of his Creator. Self became the supreme or chief object of his affections. And this is the case with all unregenerate persons. Their own happiness is the object of their highest wishes. They pursue their own selfish interests with their whole hearts. When anything occurs, the first question which arises in their minds is, "How will this affect me?" It is true, they may often exercise a kind of generosity towards others. But, if their motives were scanned, it would appear that self-gratification is at the bottom of it. The correctness of these assertions, no one will doubt, who is acquainted with his own heart. All unconverted persons live for themselves. They see no higher object of action than the promotion of their own individual interests. The duty in question consists in the denial of this disposition. And a moment's attention will show that nothing can be more reasonable. No individual has a right to attach to himself any more importance than properly belongs to the station he occupies in the grand scale of being, of which God is the centre. It is by this station that his value is known. If he thinks himself of more consequence than the place he occupies will give him, it leads him to seek a higher station. This is pride. It is setting up the wisdom of the creature in opposition to that of the Creator. This was probably the origin of the first act of disobedience. Satan thought himself entitled to a higher station in the scale of being than God gave him; therefore, he rebelled against the government of the Most High This act of rebellion was nothing more than setting up his own selfish interests against the interests of the universe. And what would be the consequence, if this selfish principle were carried out in the material universe? Take, for example, our own planetary system. If every planet should set up an interest separate from the whole, would they move on with such beautiful harmony? No; every one would seek to be a sun. They would all rush towards the common centre, and universal confusion would follow. God is the sun and centre of the moral universe, and the setting up of private individual interests as supreme objects of pursuit, if permitted to take their course, would produce the same general confusion. This it has done, so far as it has prevailed. Its tendency is to create a universal contention among inferior beings for the throne of the universe, which belongs to God alone. But, the interests of God, if I may be allowed the expression, are identified with the highest good of his intelligent creation. Hence we see the perfect reasonableness of the first commandment, "Thou shalt have no other gods before me." There can be no selfishness in this, because the best interests of the universe require it. But, by pursuing our own selfish interests as the chief good, we make a god of self.

The religion of Jesus Christ strikes at the root of this selfish principle. The very first act of the new-born soul is a renunciation or giving up of self—the surrender of the whole soul to God. The entire dedication which the Christian makes of himself—soul, body and property—to the Lord, implies that he will no longer live to himself, but to God. "Present your bodies, a living sacrifice, holy and acceptable unto God." "For none of us liveth to himself." "They which live, should not henceforth live unto themselves, but unto him which died for them and rose again." "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." Self-denial is, then, an entire surrender of our own wills to the will of God. It is an adoption of the revealed will of God as the rule of duty; and a steadfast, determined, and persevering denial of every selfish gratification which comes between us and duty. It is a seeking of the glory of God and the good of our fellow-creatures, as the highest object of pursuit. In short, it is to "love the Lord our God with all our heart, soul, might, mind and strength, and our neighbor as ourselves."

By carrying out this principle, in its application to the feelings, desires, and motives of the heart, and the actions of the life, we learn the practical duty of self-denial. This is a very important matter; for the Scriptures most fully and clearly cut off all hope for such as are destitute of the true spirit of self-denial. Let us hear what our blessed Lord and Master says upon this subject. "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me." "If any man will come after me, let him deny himself, and take up his cross and follow me. For, whosoever will save his life shall lose it; and whosoever will lose his life for my sake shall find it." "If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple." "He that loveth his life, shall lose it; and he that hateth his life in this world shall keep it unto life eternal." "If thy right eye offend thee, (or cause thee to offend,) pluck it out and cast it from thee." We must follow Christ. Here we are taught that, unless we put away all self-seeking, and willingly surrender the dearest objects of our affections on earth, yea, and our own lives also, if need be, we have no claim to the character of disciples of Christ. The glory of God and the general good must be our ruling principle of action; and we must not gratify ourselves in opposition to the will of God, or the interest of our fellow-beings. Every action must be brought to this test. Here is heart-work and life-work. Self must be denied in all our spiritual feelings, and in all our devotions, or they will be abominable in the sight of God. Here is work for self-examination. Every exercise of our minds should be tried by this standard. Again; we must deny self in all our conduct. And here we have the examples of many holy men, recorded in Scripture, with a host of martyrs and missionaries, but especially of our Lord himself, to show what influence the true spirit of self-denial exerts upon the Christian life. In the passage quoted above, our Lord expressly declares that, in order to be his disciples, we must follow him. And how can this be done, but by imitating his example? He was willing to make sacrifices for the good of others. He led a life of toil, hardship, and suffering, and gave up his own life, to save sinners. His immediate disciples did the same. They submitted to ignominy, reproach, suffering, and death itself, for the sake of promoting the glory of God, in the salvation of men. Cultivate, then, this spirit. Prefer the glory of God to everything else. Prefer the general good to your own private interest. Be willing to make personal sacrifices for the benefit of others. Carry this principle out in all your intercourse with others, and it will greatly increase your usefulness. It will also really promote your own interest and happiness. There is nothing which renders a person so amiable and lovely, in the sight of others, as disinterested benevolence. Think no sacrifice too great to make, no hardship too painful to endure, if you can be the means of benefiting perishing souls. Remember, it was for this that Jesus gave up his life; and he requires you to be ready to give up everything you have, and even life itself, if the same cause shall require it.

But let me caution you against placing self-denial chiefly in outward things. We are not required to relinquish any of the comforts and enjoyments of this life, except when they come in competition with our duty to God and our fellow-creatures. "Every creature of God is good, and nothing to be refused, if it be received with thanksgiving;" and godliness has the promise of this life as well as of that which is to come. The religion of some people seems to consist chiefly in denying themselves of lawful enjoyments; and you will find them very severe and censorious towards others, for partaking freely and thankfully of the bounties of God's providence. This, however, is but a species of self-righteous mockery, characterized by Paul as a voluntary humility. Instead of being self-denial, it is the gratification of self in maintaining an appearance of external sanctity. It may, however, be not only proper, but obligatory upon us, to sacrifice these lawful enjoyments, when we may thereby promote the interests of Christ's kingdom; which requires the exercise of a self-sacrificing spirit.

Your affectionate Brother.



LETTER VIII.

Public and Social Worship, and Sabbath Employments.

"Not forsaking the assembling of ourselves together."—HEB. 10:23.

"It is lawful to do well on the Sabbath days."—MATT. 12:12.

"Call the Sabbath a delight, the holy of the Lord, honorable,"—"honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words."—ISA. 68:13.

MY DEAR SISTER,

The duty of public worship is clearly taught in the Holy Scriptures: 1. From the appointment of one day in seven, to be set apart exclusively for the service of God, we may argue the propriety of assembling together, to acknowledge and worship him in a social capacity. God has made us social beings; and all the institutions of his appointment contemplate us as such. The public worship of the Sabbath is preeminently calculated to cultivate the social principle of our nature. It brings people of the same community regularly together, every week, for the same general purpose. In the house of God all meet upon a level.

2. If we look forward from the institution of the Sabbath to the organization of the Jewish church, we find that God did actually establish a regular system of public worship. An order of men was instituted whose special business was to conduct the public worship of God. After the return of the Jews from captivity, social meetings, held every Sabbath, for public religious worship, became common all over the land. They were called synagogues.[I] Although we have no particular account of the divine origin of these assemblies, yet they were sanctioned by the presence of Christ, who often took part in the public exercises.

Under the gospel dispensation, the plan of synagogue worship is continued, with such modifications as suit it to the clearer and more complete development of God's gracious designs towards sinful men. A new order of men has been instituted, to conduct public worship and teach the people. As religion consists very much in the exercise of holy affections, God has appointed the preaching of the Word as a suitable means for stirring up these affections. Our desires are called forth, our love excited, our delight increased, and our zeal inflamed, by a faithful, earnest, and feeling representation of the most common and familiar truths of the Bible, from the pulpit. It is evident, then, that the private reading of the best books, though highly useful, cannot answer the end and design of public worship.

[Footnote I: The term synagogue was applied both to the place of meeting and to the congregation assembling for public worship, as the term church is now used.]

3. The duty of public worship may be inferred from the fitness and propriety of a public acknowledgment of God, by a community, in their social capacity.

4. This duty is enforced by the example of holy men of old; but especially of Christ and his apostles. David took great delight in the public worship of God's house. "My soul thirsteth for thee; my flesh longeth for thee in a dry and thirsty land, where no water is, to see thy power and glory, so as I have seen thee in the sanctuary." "I went into the sanctuary of God; then understood I their end." "Lord, I have loved the habitation of thy house, and the place where thine honor dwelleth." "I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holy day." "We took sweet counsel together, and walked to the house of God in company." "I will dwell in the house of the Lord forever." "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." Such were the feelings of the man who has expressed, in strains of sweetest melody, the experience of Christians in all ages. Delight in the worship of God's house may be regarded as one of the tokens of the new birth. If you are destitute of this feeling, you have reason to form sad conclusions respecting the foundation of your hopes. But, the example of Jesus is very clear on this point. "And he came to Nazareth, where he had been brought up, and, as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read." From this it appears that Jesus, even before entering upon his ministry, was in the habit of attending regularly upon the public worship of God in the synagogue of Nazareth, where he had been brought up. This was the first time he had been there, after the commencement of his ministry; yet he went into the synagogue on the Sabbath day, as his custom was; evidently showing that he had always been in the habit of doing so. Again; after the crucifixion of our Lord, we find the disciples regularly assembling together upon the first day of the week, which is the Christian Sabbath. And Jesus himself honored these assemblies by his presence, after his resurrection. That this practice continued to be observed by the churches founded by the apostles, is evident, from the frequent allusions to it in the Acts, and in the writings of Paul. Paul preached at Macedonia upon the first day of the week, when the disciples came together to break bread. In the sixteenth chapter of his first epistle to the Corinthians, he gives directions for taking up collections for the poor saints on the first day of the week; which evidently means the time when they were in the habit of meeting for public worship. And in the eleventh chapter of the same epistle, he tells them how to regulate their conduct when they "come together in the church." Again; he exhorts the Hebrews "not to forsake the assembling of themselves together." From all these passages, I think the inference is plain, that, under the direction of the apostles, the public worship of God, upon the Sabbath, was observed in the primitive churches. And this is confirmed by the fact, that the same practice has since been uniformly observed by the church in all ages.

From the foregoing arguments I draw the following conclusions: 1. It is the imperative duty of every person to attend regularly upon the public worship of God, unless prevented by circumstances beyond his control. God has appointed public worship, consisting of devotional exercises and the preaching of his Word, as the principal means of grace, for edifying his people, and bringing lost sinners to himself. We cannot, therefore, excuse ourselves for not waiting upon these means; nor can we expect the blessing or God upon any others which we may substitute in their place.

2. This duty remains the same, even under the ministry of a cold and formal pastor, provided he preaches the essential doctrines of the gospel. If he denies any of these, his church becomes the synagogue of Satan, and therefore no place for the child of God. This conclusion is drawn from the practice of Christ himself. He attended habitually upon the regularly constituted public worship of the Jews, although there appears to have been scarce any signs of spiritual worship among them. The Scriptures were read—the truth was declared; yet all was cold formality—a mere shell of outside worship.

3. No person, who neglects public worship upon the Sabbath, when it is in his power to attend, can expect a blessing upon his soul. When preaching is of an ordinary character, and not very full of instruction, or when the manner of the preacher is disagreeable, people are frequently tempted to think they can improve their time better at home, in reading, meditation, and prayer. But this is a very great mistake, unless they can spend the Sabbath profitably without the presence of God. If, as I think I have already shown, it is the duty of every one to attend upon the regularly instituted public worship of the Sabbath, when we neglect it we are out of the way of duty. And God will never bless us in the neglect of any positive duty, even if our whole time be spent upon our knees. Remember, this is the condition of the promise, "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." When, therefore, we are living in sin, or in the neglect of duty, (which is the same thing,) God will not hear our prayers. "If I regard iniquity in my heart," says the psalmist, "the Lord will not hear me." Again; it is the regular ministration of his word in the sanctuary, that God most eminently blesses for the growth of Christians and the conversion of sinners. And when the appointed means of grace are slighted, can any one expect the blessing of God? Will he bless the means which you have devised, and preferred to those of his own appointment? Do not, then, neglect the habitual and regular attendance upon the public worship of God, whenever there is a properly conducted assembly of orthodox Christians within your reach. I would not dare neglect this, even if the reading of a sermon were substituted for preaching.

Having, as I think, proved the obligation to attend public worship, I will now notice a few particulars respecting the performance of the duty.

1. Attend on the stated ministrations of your pastor. If there is more than one church professing your own sentiments, in the place where you reside, select the pastor who is most spiritual, and will give you the best instruction. But, when you have made this selection, consider yourself bound to wait on his ministry. Do not indulge yourself in going from place to place, to hear this and that minister. This will give you "itching ears" and cultivate a love of novelty, and a critical mode of hearing, very unfavorable to the practical application of the truth to your own soul. If you wish to obtain complete views of truth, if you wish your soul to thrive, attend, as far as possible, upon every appointment of your pastor. Every minister has some plan. He adapts his preaching to the peculiar state of his own people, and frequently pursues a chain of subjects in succession, so as to present a complete view of the great doctrines of the Bible. Whenever you absent yourself, you break this chain, and lose much of your interest and profit in his preaching. I do not say but on special occasions, when some subject of more than visual importance is to be presented at another place, it may be proper for you to leave your own church. But, in general, the frequent assistance which most pastors receive from strangers will furnish as great variety as you will find profitable.

2. Be punctual in attending at the stated hour of public worship. This, though of great importance, is sadly neglected by most congregations. Punctuality is so necessary in matters of business, that a man is hardly considered honest, when he fails to meet his friend at the hour of engagement. And why should it be thought of less consequence to be exact and punctual in our engagements with God than with man? The person, who enters the house of God after the service has commenced, greatly embarrasses the preacher, and disturbs the devotions of others. Besides, he shows great want of reverence for the sacredness of the place, time, and employment. "God is greatly to be feared in the assembly of his saints, and to be had in reverence of all them that are about him." Always calculate to be seated in the sanctuary a few minutes before the time appointed for the commencement of worship. As precious as time is, it would be much better to lose a few moments, than to do so much injury. But this time need not be lost. You require a little time, after entering the house of God, to settle your mind, and to lift your soul, in silent prayer, to God for his blessing.

3. Several things are necessary to be observed, in order to wait upon God, in the sanctuary, in a proper manner:—(1.) Go to the house of God with a preparation of heart. First visit your closet, and implore the influences of the Holy Spirit, to prepare your heart for the reception of the truth, and to bless it to your own soul and the souls of others; and, if possible, go immediately from your closet to the house of worship. On the way, shut out all thoughts except such as are calculated to inspire devotional feelings; and, if in company, avoid conversation. Whatever may be the nature of such conversation, it will be very likely to produce a train of thought which will distract and disturb your mind during public worship. (2.) When you approach the house of worship, remember that God is there in a peculiar manner. He has promised to be where two or three shall meet in his name. It is in the assembly of his saints, that he makes known the power of his Spirit. As you enter his house, endeavor to realize the solemnity of his presence, and walk softly before him. Avoid carelessness of demeanor, and let your deportment indicate the reverence due to the place where "God's honor dwelleth." "Keep thy foot, when thou goest to the house of God." But, above all, avoid that indecent practice of whispering and conversation in the house of God. Before service commences, it unfits the mind for the solemn employments in which you are about to engage. After the congregation is dismissed, it dissipates the impression received. When seated in the place of worship, set a watch over the senses, that your eyes and ears may not cause your mind to wander upon forbidden objects. There is great danger that the attraction of persons, characters and dress, may dissipate every serious thought with which you entered the sanctuary. By this means, you will lose the benefit of the means of grace, and bring leanness upon your soul. Again; set a watch over your imagination. This is a time when Satan is particularly busy in diverting the fancy; and, unless you are doubly watchful, he will lead away your mind, by some phantom of the imagination, before you are aware of it. Keep these avenues of temptation guarded, and seek to bring yourself into a prayerful frame of mind, that you may be suitably affected by the various exercises of public worship.

4. Unite in spirit with the devotional part of the service. "God is a Spirit; and they that worship him must worship in spirit and in truth." Be particularly careful that you do not mock God in singing. This part of worship, I fear, is too often performed in a heartless manner. Try to sing with the spirit, as well as the understanding. And whenever you come to anything in the language of the psalm or hymn which you cannot adopt as your own, omit it. If you sing before him what you do not feel, you lie to him in your heart. And you know, by the terrible example of Ananias and Sapphira, how God regards this sin. In prayer, strive to follow, in your heart, the words of the person who leads, applying the several parts of the prayer to yourself in particular, when they suit your case, and yet bearing in mind the various subjects of petition, which relate to the congregation and the world. In all the exercises of public worship, labor and strive against wandering thoughts. This is the time when Satan will beset you with all his fury. Now you must be well armed, and fight manfully. Be not discouraged, though you may be many times foiled. If you persevere in the strength of Jesus, you will come off conqueror at last.

5. "Take heed how you hear." (1.) Consider the speaker as the ambassador of Christ, sent with a message from God to yourself. For such truly is every evangelical minister of Christ. (2.) Diligently compare the doctrines, which you hear from the pulpit, with the Holy Scriptures, and receive nothing which does not agree with them. The figure used in the passage referred to, (2 Cor. 5:20,) is borrowed from the practice of one government sending a person on a particular errand to another. The analogy in this case, however, does not hold good throughout. It is like a sovereign sending an ambassador to persuade rebels against his government to submit to him, and accept of pardon. But, in such a case, it would be possible, either for some person, who was not sent, to deliver a false message in the name of the king, or for one who was really sent, to deliver a different message from the one sent by him. So it is in relation to preachers of the gospel. There are many, whom Christ has never sent, who are spreading abroad lies over the land; and there are others, really sent by Christ, who have, in some respects, misapprehended his meaning, and therefore do not deliver his message just as he has directed. But, our blessed Lord, foreseeing this, has wisely and kindly given us a check book, by which we may discover whether those who speak in his name tell the truth. Hence we are commanded to "search the Scriptures," and to "try the spirits, whether they be of God." And the Bereans were commended as more noble, because they searched the Scriptures daily, to know whether the things preached by the apostles were so. If, then, they were applauded for trying the preaching of the apostles by the word of God, surely we may try the preaching of uninspired men by the same standard. (3.) Beware of a fault-finding spirit. There are some persons, who indulge such a habit of finding fault with preaching, that they never receive any benefit from it. Either the matter of the sermon, the apparent feeling of the preacher, or his style and manner of delivery, does not suit them, and therefore they throw away all the good they might have obtained from his discourse. Remember that preachers of the gospel are but men. So weak are they, that the apostle compares them to "earthen vessels." Do not, then, expect perfection. Bear with their infirmities. Receive their instructions as the bread which your heavenly Father has provided for the nourishment of your soul. Do not ungratefully spurn it from you. What would you think, to see a child throwing away the bread his mother gives him, because it does not suit his capricious notions? Surely, you would say he did not deserve to have any. But, if your minister is cold and formal, and does not exhibit the truth in a clear, pointed, and forcible manner to the conscience, mourn over the matter in secret, before God. You will do no good by making it a subject of common conversation. It will lead to the indulgence of a censorious spirit, to the injury of your own soul, and the wounding of the cause of Christ. If you speak of it at all, let it be in a spirit of tender concern for the welfare of Zion, to some pious friends, who will unite with you in praying for your pastor. You recollect the conversion of Dr. West,[J] in answer to the prayers of two pious females. So you may be instrumental in reviving the heart of your pastor. (4.) Hear with self-application. From almost any passage in the Bible the Christian may draw a practical lesson for himself. Some truths may not be immediately applicable to your present circumstances; but they are, nevertheless, calculated to affect your heart. Even a sermon, addressed exclusively to impenitent sinners, is calculated to rouse up the most intense feelings of the Christian's soul. It reminds him of the exceeding wickedness of his past life; it shows him what an awful gulf he has escaped; it leads him to mourn over his ingratitude; and it calls forth his prayers and tears in behalf of perishing sinners. Strive to bring home the truth, so far as it is applicable to yourself, in the most searching manner. Examine your own heart diligently, that you lose nothing which belongs to you. (5.) Do not hear for others. Let every one make his own application of the truth. Many persons are so intent on finding garments for others, that they lose their own. (6.) Hear with a prayerful frame of mind. If any part of the discourse is intended for professors of religion, let your heart continually ascend to God, for the Holy Spirit to apply it to your own heart, and to the heart of every Christian present. If any part of it is designed for impenitent sinners, let your soul put forth an agony of prayer, that it may be blessed for their conversion. (7.) Remember and practise what you hear. This is of great importance; and, unless you attend to it, every other direction will be of little avail.

[Footnote J: See page 64.]

Intimately connected with public worship are social meetings for prayer. We have examples of these in the primitive church. The disciples met for prayer ten days in succession before the outpouring of the Holy Spirit on the day of Pentecost. When the apostles returned from before the council, they held a prayer-meeting, and the place was shaken where they were assembled. When Peter was imprisoned, the church assembled for prayer in the night; and an angel delivered him out of the prison. We read of a place by the river side, where prayer was "wont to be made." And at Miletus, Paul attended a precious prayer-meeting with the elders of the church of Ephesus. These meetings have been maintained among evangelical Christians in every age. They are the life of the church. They are the mainspring of human agency in all revivals of religion. Without a spirit of prayer, sufficient to bring God's people together in this way, I see not how vital piety can exist in a church. The feelings of a lively Christian will lead him to the place where prayer is "wont to be made." But it will not do to follow our feelings at all times, because they are variable. Be governed in everything by religious principle. If there are prayer-meetings in the place where you reside, make it a matter of conscience to attend them. Let no slight excuse keep you from the house of prayer. Especially, never let company prevent your attendance upon these meetings. There is a time for visiting; but to prefer the company of mortals to that of the living God is most unwise; and if but two or three are really met for the purpose of holding communion with Christ, they have his promise that he will be with them. In relation to punctuality, preparation, watchfulness, &c., the remarks already made in relation to public worship apply with equal force to social prayer-meetings.

But, in addition to the ordinary prayer-meetings, I would recommend to you always to attend a praying circle of females. Female prayer-meetings have often been blessed to the reviving of God's work; and if, by the grace of God, you are enabled to offer up the prayer of faith, your influence may thus be felt to the remotest parts of the earth.

In relation to the duties of that portion of the holy Sabbath not employed in public worship, it naturally divides itself into two parts: I. The duty we owe to the souls of others. We are bound to follow the example of Christ, so far as it is applicable to the station we hold in his kingdom. If we examine his life, we shall find that the love of souls was everywhere predominant. It was for this that he condescended to be made flesh, and dwell among us. It was for this that he labored and toiled. For this he suffered, bled, and died. If we can, in any manner, be instrumental in saving souls, the love of Christ must constrain us to do what we can. If we have not his Spirit, we are none of his. No one, with the love of Jesus burning in his breast, can look upon dying sinners around him, without feeling anxious to do something for their salvation. The Sabbath school opens a wide field of usefulness. Here every Christian, male and female, may become the pastor of a little flock. Such, truly, is the relation between a Sabbath school teacher and his class. He is appointed to watch for their souls. This is no ordinary office. It is one of high responsibility. The Sabbath school teacher becomes an ambassador of Christ to the little flock entrusted to his care. Every one of their souls is worth more than the world.

I shall offer no argument to persuade you to engage in this work, because I know your heart is in it, and I cannot see how any Christian can need urging to such a delightful employment. I only wish to stir up your zeal in the cause, and give a few plain and practical directions respecting this highly important duty. In doing this, it is necessary to consider the end and object of Sabbath school instruction. This is nothing less than the conversion of the children, and their subsequent preparation for usefulness in the church of Christ. To this end, three things are indispensably requisite: 1. That the children should have a clear and distinct knowledge of those great though simple truths of God's word, which teach them their lost and ruined condition by nature, and the way of salvation revealed in the gospel. Without this, they cannot become the subjects of renewing grace; for this work is carried on in the heart, through the instrumentality of God's word. These truths must, therefore, be so illustrated, simplified, and brought down to their capacities, that they will see their application to themselves, and learn from them their own immediate duty.