with them or not. So with the Christian. He is bound to believe where he has evidence. And although he never does believe, even where he has an express promise, without the Spirit of God, yet his obligation to do so rests upon his ability, and not upon the Divine influence.

(2.) Where God makes a revelation by his providence, we are bound to believe in proportion to the clearness of the providential indication.

(3.) So where there is a prophecy, we are bound also to believe. But in neither of these cases do we, in fact, believe, without the Spirit of God.

But where there is neither promise, providence, nor prophecy, on which to repose our faith, we are under no obligation to believe unless, as I have shown in this discourse, the Spirit gives us evidence, by creating desires, and by leading us to pray for a particular object. In the case of those promises of a general nature, where we are honestly at a loss to know in what particular cases to apply them, it may be considered rather as our privilege than as our duty, in many instances, to apply them to particular cases; but whenever the Spirit of God leads us to apply them to a particular object, then it becomes our duty so to apply them. In this case, God explains his own promise, and shows how he designed it should be applied. And then our obligation to make this application, and to believe in reference to this particular object, remains in full force.

3. Some have supposed that Paul prayed in faith for the removal of the thorn in the flesh, and that it was not granted. But they cannot prove that Paul prayed in faith. The presumption is all on the other side, as I have shown in a former lecture. He had neither promise, nor prophecy, nor providence, nor the Spirit of God, to lead him to believe. The whole objection goes on the ground that the apostle might pray in faith without being led by the Spirit. This is truly a shorthand method of disposing of the Spirit's influences in prayer. Certainly, to assume that he prayed in faith, is to assume either that he prayed in faith without being led by the Spirit, or that the Spirit of God led him to pray for that which was not according to the will of God.

I have dwelt the more on this subject, because I want to have it made so plain, that you will all be careful not to grieve the Spirit. I want you to have high ideas of the Holy Ghost, and to feel that nothing good will be done without his influences. No praying or preaching will be of any avail without him. If Jesus Christ were to come down here and preach to sinners,

not one would be converted without the Spirit. Be careful then not to grieve him away, by slighting or neglecting his heavenly influences when he invites you to pray.

4. In praying for an object, it is necessary to persevere till you obtain it. O, with what eagerness Christians sometimes pursue a sinner in their prayers, when the Spirit of God has fixed their desires on him! No miser pursues his gold with so fixed a determination.

5. The fear of being led by impulses has done great injury, by not being duly considered. A person's mind may be led by an ignis fatuus. But we do wrong, if we let the fear of impulses lead us to resist the good impulses of the Holy Ghost. No wonder Christians don't have the spirit of prayer, if they are unwilling to take the trouble to distinguish; and so reject or resist all impulses, and all leadings of invisible agents. A great deal has been said about fanaticism, that is very unguarded, and that causes many minds to reject the leadings of the Spirit of God. As many as are the sons of God, are led by the Spirit of God." And it is our duty to "try the spirits, whether they be of God." We should insist on a close scrutiny, and an accurate discrimination. There must be such a thing as being led by the Spirit. And when we are convinced it is of God, we should be sure to follow-follow on, with full confidence that he will not lead us wrong.

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6. We see from this subject the absurdity of using forms of prayer. The very idea of using a form, rejects, of course, the leadings of the Spirit. Nothing is more calculated to destroy the spirit of prayer, and entirely to darken and confuse the mind, as to what constitutes prayer, than to use forms. Forms of prayer are not only absurd in themselves, but they are the very device of the devil to destroy the spirit and break the power of prayer. It is of no use to say the form is a good one. Prayer does not consist in words. And it matters not what the words are, if the heart is not led by the Spirit of God. If the desire is not enkindled, the thoughts directed, and the whole current of feeling produced, and led by the Spirit of God, it is not prayer. And set forms are, of all things, best calculated to keep an individual from praying as he ought.

7. The subject furnishes a test of character.-The Spirit maketh intercession-for whom? For the saints. Those who are saints are thus exercised. If you are saints, you know by experience what it is to be thus exercised, or it is because you have grieved the Spirit of God, so that he will not lead you. You live in such a manner, that this Holy Comforter will not

dwell with you, nor give you the spirit of prayer. If this is so, you must repent. Whether you are a Christian or not, don't stop to settle that, but repent, as if you never had repented. Do your first works. Don't take it for granted that you are a Christian, but go like a humble sinner, and pour out your heart unto the Lord. You never can have the spirit of prayer in any other way.

8. The importance of understanding this subject.

(1.) In order to be useful. Without this spirit there can be no such sympathy between you and God, that you can either walk with God or work with God. You need to have a strong beating of your heart with his, or you need not expect to be greatly useful.

(2.) As important as your sanctification. Without such a spirit you will not be sanctified, you will not understand the Bible, you will not know how to apply it to your case. I want you to feel the importance of having God with you all the time. If you live as you ought, he says he will come unto you, and make his abode with you, and sup with you, and you with him.

9. If people know not the spirit of prayer, they are very apt to be unbelieving in regard to the results of prayer. They don't see what takes place, or don't see the connection, or don't see the evidence. They are not expecting spiritual blessings. When sinners are convicted, they think they are only frightened by such terrible preaching. And when people are converted, they feel no confidence, and only say, "We'll see how they turn out."

10. Those who have the spirit of prayer know when the blessing comes. It was just so when Jesus Christ appeared. Those ungodly doctors did not know him. Why? Because they were not praying for the redemption of Israel. But Simeon and Anna knew him. How was that? Mark what they said, how they prayed, and how they lived. They were praying in faith, and so they were not surprised when he came. it is with such Christians. If sinners are convicted or converted, they are not surprised at it. They were expecting just such things. They know God when he comes, because they were looking out for his visits.

So

11. There are three classes of persons in the church who are liable to error, or have left the truth out of view, on this subject.

(1.) Those who place great reliance on prayer, and use no other means. They are alarmed at any special means, and talk about your "getting up a revival."

(2.) Over against these are those who use means, and pray, but never think about the influences of the Spirit in prayer. They talk about prayer for the Spirit, and feel the importance of the Spirit in the conversion of sinners, but do not realize the importance of the Spirit in prayer. And their prayers are all cold talk, nothing that any body can feel, or that can take hold of God.

(3.) Those who have certain strange notions about the sovereignty of God, and are waiting for God to convert the world without prayer or means.

There must be in the church a deeper sense of the need of the spirit of prayer. The fact is that, generally, those who use means most assiduously, and make the most strenuous efforts for the salvation of men, and who have the most correct notions of the manner in which means should be used for converting sinners, also pray most for the Spirit of God, and wrestle most with God for his blessing. And what is the result? Let facts speak, and say whether these persons do or do not pray, and whether the Spirit of God does not testify to their prayers, and follow their labors with his power.

10. A spirit very different from the spirit of prayer appears to prevail in the Presbyterian church. Nothing will produce an excitement and opposition so quick as the spirit of prayer. If any person should feel burdened with the case of sinners, in prayer, so as to groan in his prayer, why, the women are nervous, and he is visited at once with rebuke and opposition. From my soul I abhor all affectation of feeling where there is none, and all attempts to work one's self up into feeling by groans. But I feel bound to defend the position, that there is such a thing as being in a state of mind, in which there is but one way to keep from groaning; and that is, by resisting the Holy Ghost. I was once present where this subject was discussed. It was said that groaning ought to be discountenanced. The question was asked, whether God could not produce such a state of feeling, that to abstain from groaning was impossible? and the answer was, Yes, but he never does." Then the apostle Paul was egregiously deceived, when he wrote about groanings that cannot be uttered. Edwards was deceived, when he wrote his book upon revivals. Revivals are all in the dark. Now, no man who reviews the history of the church will adopt such a sentiment. I don't like this attempt to shut out, or stifle, or keep down, or limit the spirit of prayer. I would sooner cut off my right hand, than rebuke the spirit of prayer,

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as I have heard of its being done by saying, " Don't let me hear any more groaning."

But then, I hardly know where to end this subject. I should like to discuss it a month, and till the whole church could understand it, so as to pray the prayer of faith. Beloved, I want to ask you if you believe all this? Or do you wonder that I should talk so? Perhaps some of you have had some glimpses of these things. Now, will you give yourselves up to prayer, and live so as to have the spirit of prayer, and have the spirit with you all the time? O, for a praying church! I once knew a minister who had a revival fourteen winters in succession. I did not know how to account for it, till I saw one of his members get up in a prayer meeting, and make a confession. "Brethren," said he, "I have been long in the habit of praying every Saturday night till after midnight, for the descent of the Holy Ghost among us. And now, brethren," and he began to weep, "I confess that I have neglected it for two or three weeks." The secret was out. That minister had a praying church. Brethren, in my present state of health, I find it impossible to pray as much as I have been in the habit of doing, and continue to preach. It overcomes my strength. Now, shall I give myself up to prayer, and stop preaching? That will not do. Now, will not you, who are in health, throw yourselves into this work, and bear this burden, and lay yourselves out in prayer, till God will pour out his blessing upon us?