in employing truth, are not the most engaged in prayer. This is always unhappy. For unless they, or somebody else, have the spirit of prayer, the truth by itself will do nothing but harden men in impenitence. Probably in the day of judgment it will be found that nothing is ever done by the truth, used ever so zealously, unless there is a spirit of prayer somewhere in connection with the presentation of truth.

Others err on the other side. Not that they lay too much stress on prayer. But they overlook the fact that prayer might be offered for ever, by itself, and nothing would be done. Because sinners are not converted by direct contact of the Holy Ghost, but by the truth, employed as a means. To expect the conversion of sinners by prayer alone, without the employment of truth, is to tempt God.

The subject of discourse this evening, is

PREVAILING PRAYER.

I. I propose to show what is effectual or prevailing prayer. II. State some of the most essential attributes of prevailing prayer.

III. Give some reasons why God requires this kind of prayer.

IV. Show that such prayer will avail much.

I. I proceed to show what is prevailing prayer.

1. Effectual, prevailing prayer, does not consist in benevolent desires merely. Benevolent desires are doubtless pleasing to God. Such desires pervade heaven, and are found in all holy beings. But they are not prayer. Men may have these desires as the angels and glorified spirits have them. But this is not the effectual, prevailing prayer, spoken of in the text. Prevailing prayer is something more than this.

2. Prevailing, or effectual prayer, is that prayer which attains the blessing that it seeks. It is that prayer which effectually moves God. The very idea of effectual prayer is, that it effects its object. II. I will state some of the most essential attributes of prevailing prayer. I cannot detail in full all the things that go to make up prevailing prayer. But I will mention some things that are essential to it; some things which a person must do in order to prevail in prayer.

1. He must pray for a definite object. He need not expect to offer such prayer, if he prays at random, without any distinct or definite object. He must have an object distinctly before his mind. I speak now of secret prayer. Many people go away into their closets, because they must say their prayers.

The time has come that they are in the habit of going by themselves for prayer, in the morning, or at noon, or at whatever time of day it may be. And instead of having any thing to say, any definite object before their mind, they fall down on their knees, and pray for just what comes into their minds, for every thing that floats in their imagination at the time, and when they have done, they could not tell hardly a word of what they had been praying for. This is not effectual prayer. What should we think of any body who should try to move a legislature so, and should say, "Now it is winter, and the legislature is in session, and it is time to send up petitions," and should go up to the legislature and petition at random, without any definite object? Do you think such petitions would move the legislature?

A man must have some definite object before his mind. He cannot pray effectually for a variety of objects at once. The mind of man is so constituted that it cannot fasten its desires intensely upon many things at the same time. All the instances of effectual prayer recorded in the Bible were of this kind. Wherever you see that the blessing sought for in prayer was attained, you will find that the prayer which was offered was prayer for that definite object.

2. Prayer, to be effectual, must be in accordance with the revealed will of God. To pray for things contrary to the revealed will of God, is to tempt God. There are three ways in which God's will is revealed to men for their guidance in prayer.

(1.) By express promises or predictions in the Bible, that he will give or do certain things. Either by express promises in regard to particular things, or promises in general terms, so that we may apply them to particular things. For instance, there is this promise: Whatsoever things ye desire, when ye pray, believe that ye receive them, and ye shall have them."

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(2.) Sometimes God reveals his will by his providence. When he makes it clear that such and such events are about to take place, it is as much a revelation as if he had written it in his word. It would be impossible to reveal every thing in the Bible. But God often makes it clear to those who have spiritual discernment, that it is his will to grant such and such blessings.

(3.) By his Spirit. When God's people are at a loss what to pray for, agreeable to his will, his Spirit often instructs them. Where there is no particular revelation, and providence leaves it dark, and we know not what to pray for as we ought, we are

expressly told, that "the Spirit also helpeth our infirmities," and "the Spirit itself maketh intercession for us with groanings that cannot be uttered." A great deal has been said on the subject of praying in faith for things not revealed. It is objected, that this doctrine implies a new revelation. I answer, that, new or old, it is the very revelation that Jehovah says he makes. It is just as plain here, as if it were now revealed by a voice from heaven, that the Spirit of God helps the people of God to pray according to the will of God, when they themselves know not what things they ought to pray for. "And he that searcheth the heart knoweth the mind of the Spirit," because he maketh intercession for the saints according to the will of God, and he leads Christians to pray for just those things, with groanings that cannot be uttered. When neither the word nor providence enables them to decide, then let them be filled with the Spirit, as God commands them to be. He says, "Be ye filled with the Spirit." And He will lead their minds to such things as God is willing to grant.

3. To pray effectually, you must pray with submission to the will of God. Don't confound submission with indifference. No two things are more unlike. I once knew an individual come where there was a revival. He himself was cold, and did not enter into the spirit of it, and had no spirit of prayer; and when he heard the brethren pray as if they could not be denied, he was shocked at their boldness, and kept all the time insisting on the importance of praying with submission; when it was as plain as any thing could be, that he confounded sub mission with indifference.

So again, don't confound submission in prayer with a general confidence that God will do what is right. It is proper to have this confidence that God will do what is right in all things. But this is a different thing from submission. What I mean by submission in prayer, is, acquiescence in the revealed will of God. To submit to any command of God is to obey it. Submission to some supposable or possible, but secret decree of God, is not submission. To submit to any dispensation of Providence is impossible till it comes. For we never can know what the event is to be, till it takes place. Take a case: David, when his child was sick, was distressed, and agonized in prayer, and refused to be comforted. He took it so much to heart, that when the child died, his servants were afraid to tell him the child was dead, for fear he would vex himself still worse. But as soon as he heard that the child was dead, he laid aside his grief, and arose, and asked for food, and ate and

drank as usual. While the child was yet alive, he did not know what was the will of God, and so he fasted and prayed, and said, "Who can tell whether God will be gracious to me, that my child may live?" He did not know but that his prayer and agony was the very thing on which it turned, whether the child was to live or not. He thought that if he humbled himself and entreated God, perhaps God would spare him this blow. But as soon as God's will appeared, and the child was dead, he bowed like a saint. He seemed not only to acquiesce. but actually to take a satisfaction in it. "I shall go to him, but he shall not return to me." This was true submission. He reasoned correctly in the case. While he had no revelation of the will of God, he did not know but what the child's recovery depended on his prayer. But when he had a revelation of the will of God, he submitted. While the will of God is not known, to submit, without prayer, is tempting God. Perhaps, and for aught you know, the fact of your offering the right kind of prayer, may be the thing on which the event turns. In the case of an impenitent friend, the very condition on which he is to be saved from hell, may be the fervency and importunity of your prayer for that individual.

4. Effectual prayer for an object implies a desire for that object commensurate with its importance. If a person truly desires any blessing, his desires will bear some proportion to the great ness of the blessing. The desires of the Lord Jesus Christ for the blessing he prayed for, were amazingly strong, and amount ed even to agony. If the desire for an object is strong, and is a benevolent desire, and the thing not contrary to the will and providence of God, the presumption is, that it will be granted. There are two reasons for this presumption:

(1.) From the general benevolence of God. If it is a desirable object; if, so far as we can see, it would be an act of benevolence in God to grant it, his general benevolence is presumptive evidence that he will grant it.

(2.) If you find yourself exercised with benevolent desires for any object, there is a strong presumption that the Spirit of God is exciting these very desires, and stirring you up to pray for that object, so that it may be granted in answer to prayer. In such a case no degree of desire or importunity in prayer is improper. A Christian may come up, as it were, and take hold of the hand of God. See the case of Jacob, when he exclaimed, in an agony of desire, "I will not let thee go, except thou bless me." Was God displeased with his boldness and importunity? Not at all; but he granted him the very thing he

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prayed for. So in the case of Moses. God said to Moses, "Let me alone, that I may destroy them, and blot out their name from under heaven, and I will make of thee a nation mightier and greater than they." What did Moses do? Did he stand aside and let God do as he said? No, his mind runs back to the Egyptians, and he thinks how they will triumph. Wherefore should the Egyptians say, For mischief did he bring them out." It seemed as if he took hold of the uplifted hand of God, to avert the blow. Did God rebuke him for his interference, and tell him he had no business to interfere? No; it seemed as if he was unable to deny any thing to such importunity, and so Moses stood in the gap, and prevailed with God.

It is said of Xavier, the missionary, that he was once called to pray for a man who was sick, and he prayed so fervently that he seemed as it were to do violence to heaven-so the writer expresses it. And he prevailed, and the man recovered. Such prayer is often offered in the present day, when Christians have been wrought up to such a pitch of importunity and such a holy boldness, that afterwards, when they looked back upon it, they were frightened and amazed at themselves, to think they should dare to exercise such importunity with God. And yet these prayers have prevailed, and obtained the blessing. And many of these persons, that I am acquainted with, are among the holiest persons I know in the world.

5. Prayer, to be effectual, must be offered from right motives. Prayer should not be selfish, but dictated by a supreme regard for the glory of God. A great deal of prayer is offered from pure selfishness. Women sometimes pray for their husbands, that they may be converted, because they say, "It would be so much more pleasant, to have my husband go to meeting with me," and all that. And they seem never to lift up their thoughts above self at all. They do not seem to think how their husbands are dishonoring God by their sins, and how God would be glorified in their conversion. So it is with parents very often. They can't bear to think that their children should be lost. They pray for them very earnestly indeed. But if you go to talk with them, they are very tender, and tell you how good their children are, how they respect religion, and they think they are almost Christians now; and so they talk as if they were afraid you would hurt their children if you tell them the truth. They do not think how such amiable and lovely children are dishonoring God by their sins; they are only thinking what a dreadful thing it will be for them to go to hell