Do this, and if you are not a wicked man, and a stranger to God, you will soon have as much of the spirit of prayer as your body can sustain.

3. You must watch unto prayer. You must keep a look out, and see if God grants the blessing when you ask him. People sometimes pray, and never look to see if the prayer is granted. Be careful also, not to grieve the Spirit of God. Confess and forsake your sins. God will never lead you as one of his hidden ones, and let you into his secrets, unless you confess and forsake your sins. Not be always confessing and never forsake, but confess and forsake too. Make redress wherever you have committed an injury. You cannot expect to get the spirit of prayer first, and then repent. You can't fight it through so. Professors of religion, who are proud and unyielding, and justify themselves, never will force God to dwell with them.

4. Aim to obey perfectly the written law. In other words, have no fellowship with sin. Aim at being entirely above the world; "Be ye perfect even as your Father in heaven is perfect." If you sin at all, let it be your daily grief. The man who does not aim at this, means to live in sin. Such a man need not expect God's blessing, for he is not sincere in desiring to keep all his commandments.

VIII. For whom does the Spirit intercede?

Answer-He maketh intercession for the saints, for all saints, for any who are saints.

REMARKS

1. Why do you suppose it is, that so little stress is laid on the influences of the Spirit in prayer, when so much is said about his influences in conversion? Many people are amazingly afraid the Spirit's influences will be left out. They lay great stress on the Spirit's influences in converting sinners. But how ittle is said, how little is printed, about his influence in prayer! How little complaining that people do not make enough of the Spirit's influences in leading Christians to pray according to the will of God! Let it never be forgotten, that no Christian ever prays aright, unless led by the Spirit. He has natural power to pray, and so far as the will of God is revealed, is able to do it; but he never does, unless the Spirit of God influences him. Just as sinners are able to repent, but never do, unless influenced by the Spirit.

2. This subject lays open the foundation of the difficulty felt by many persons on the subject of the Prayer of Faith. They object to the idea that faith in prayer is a belief that we shall

receive the very things for which we ask; and insist that there can be no foundation or evidence upon which to rest such a belief. In a sermon published a few years since, upon this subject, the writer brings forward this difficulty, and presents it in its full strength. I have, says he, no evidence that the thing prayed for will be granted, until I have prayed in faith; because, praying in faith is the condition upon which it is promised. And of course I cannot claim the promise, until I have fulfilled the condition. Now, if the condition is, that I am to believe I shall receive the very blessing for which I ask, it is evident that the promise is given upon the performance of an impossible condition, and is of course a mere nullity. The promise would amount to just this: You shall have whatsoever you ask, upon the condition that you first believe that you shall receive it. Now, I must fulfil the condition before I can claim the promise. But I can have no evidence that I shall receive it, until I have believed that I shall receive it. This reduces me to the necessity of believing that I shall receive it before I have any evidence that I shall receive it-which is impossible.

The whole force of this objection arises out of the fact, that the Spirit's influences are entirely overlooked, which he exerts in leading an individual to the exercise of faith. It has been supposed that the passage in Mark xi. 22 and 24, with other kindred promises on the subject of the Prayer of Faith, relate exclusively to miracles. But suppose this were true. I would ask, What were the apostles to believe, when they prayed for a miracle? Were they to believe that the precise miracle would be performed for which they prayed? It is evident that they were. In the verses just alluded to, Christ says, “For verily I say unto you, that whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea, and shall not doubt in his heart, but SHALL BELIEVE THAT THESE THINGS WHICH HE SAITH SHALL COME TO PASS, he shall have whatsoever he saith. Therefore I say unto you, what things soever ye desire, when ye pray, BELIEVE THAT YE RECEIVE THEM, and ye shall have them." Here it is evident, that the thing to be believed, and which they were not to doubt in their heart, was, that they should have the very blessing for which they prayed. Now the objection above stated, lies in all its force against this kind of faith, when praying for the performance of a miracle. If it be impossible to believe this in praying for any other blessing, it was equally so in praying for a miracle. I might ask, Could an apostle believe that the miracle would be wrought, before he had fulfilled

the condition? inasmuch as the condition was, that he should believe that he should receive that for which he prayed. Either the promise is a nullity and a deception, or there is a possibility of performing the condition:

Now, as I have said, the whole difficulty lies in the fact that the Spirit's influences are entirely overlooked, and that faith which is of the operation of God, is left out of the question. If the objection is good against praying for any object, it is as good against praying in faith for the performance of a miracle. The fact is, that the Spirit of God could give evidence, on which to believe that any particular miracle would be granted; could lead the mind to a firm reliance upon God, and trust that the blessing sought would be obtained. And so at the present day he can give the same assurance, in praying for any blessing that we need. Neither in the one case or the other, are the influences of the Spirit miraculous. Praying is the same thing, whether you pray for the conversion of a soul, or for a miracle. Faith is the same thing in the one case as in the other; it only terminates on a different object; in the one case on the conversion of a soul, and in the other on the performance of a miracle. Nor is faith exercised in the one more than in the other, without reference to a promise; and a general promise may with the same propriety be applied to the conversion of a soul as to the performance of a miracle. And it is equally true in the one case as the other, that no man ever prays in faith without being influenced by the Spirit of God. And if the Spirit could lead the mind of an apostle to exercise faith in regard to a miracle, he can lead the mind of another Christian to exercise faith in regard to receiving any other blessing, by a reference to the same general promise.

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Should any one ask, When are we under an obligation to believe that we shall receive the blessing for which we ask?" I answer:

(1.) When there is a particular promise, specifying the particular blessing: as where we pray for the Holy Spirit. This blessing is particularly named in the promise, and here we have evidence, and are bound to believe, whether we have any Divine influence or not; just as sinners are bound to repent whether the Spirit strives with them or not. Their obligation rests, not upon the Spirit's influences, but upon the powers of moral agency which they possess; upon their ability to do their duty. And while it is true that not one of them ever will repent without the influences of the Spirit, still they have power to do so, and are under obligation to do so, whether the Spirit strives

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 ther 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