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PRIVATE PRAYER ENFORCED BY THE EXAMPLE
OF CHRIST.

In illustrating this subject it will be necessary to bring before the reader the scattered statements found in the holy Scriptures respecting the prayers of Christ, especially the prayers offered in retirement. To obviate misconception, it should be observed that it was the human nature of our Lord that needed the support and consolation obtained by prayer. He had no taint of original depravity to deplore: he had no actual transgression with sorrow and tears to confess; nor was it possible that the proud and mighty foe who sought to overcome the second Adam as he had done the first, should accomplish his dark signs: still, in other respects, our Lord needed, and obtained help and comfort from on high. The work which the Father had sent him to

perform was most arduous: he had to
endure the contradiction of sinners
against himself, to fulfil the law which
they had broken, to resist all the in-
fernal suggestions of the apostate
spirit, and, at last, in obedience to the
will of the Father, to give his life a
ransom for many.
The man Christ
Jesus,' needed strength from his Fa-
ther for all this.

The prophetic page, it may be ob-
served, describes the great Messiah as
the chosen and beloved servant of
Jehovah, sustained and upheld by
him, so that, arduous as
was his
work, he should not 'fail nor be dis-
de-couraged.' 'Behold my servant, whom
I uphold; mine elect in whom my
soul delighteth; I have put my spirit
upon him."—Isa. xlii. 1 and 4. We
may therefore, reverently believe that

*It is sometimes represented that the divine nature of our Lord sustained the human during the period of suffering; and Watts, a name to be greatly venerated, though not implicitly followed, says,

'But the divinity within,
Supported him to bear:'

But I do not find such language used in
the Word of God; and therefore as firmly
as I believe the important doctrine of the
Godhead of Christ, I contend that we ought
on all sacred subjects to speak in the
words which the Holy Ghost teacheth.' It
appears clearly intimated in Scripture that
our Lord, while upon earth, was sustained
by the Father, and guided by the Spirit.
That the Father was his protector appears
clear from Isa. xlii. 1, xlix. 8, &c., as well
VOL. 13.-N. S.
2 G

as from what is recorded of his prayers.. That the Spirit was his guide in all he did is manifestly suggested, if indeed, I may not say undeniably proved, by such texts as Isaiah xi. 2.—And the spirit of the Lord shall rest upon him;' lxi. 1,-"The spirit of the Lord God is upon me;' Matt. iv. 1,-'Lead up of the Spirit into the wilderness;' Mark i. 12,- The Spirit driveth him into the wilderness'-a phrase expressive, not of violence, but of the energy of the impulse; Matt. xii. 28,-'If I cast out devils by the spirit of God;' Acts x. 38,-How God anointed Jesus of Nazareth with the Holy Ghost;' Heb. ix. 14,- Who, through the Eternal Spirit, offered himself without spot to God;' 1 Peter iii. 18,- Quickened by the Spirit.'

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the Lord in his retired hours fervently supplicated that divine support, and those spiritual influences which the Father, by the mouth of his holy prophets' had promised to impart; nor were his supplications in vain. 'The Spirit of the Lord God was upon him.' 'God gave not the Spirit by measure unto him.' Other inspired predictions of the promised Redeemer represent him as suffering intense anguish of spirit, and crying mightily to God for succour. In the Psalms which testify of Christ, we meet with such pleading and supplication as the following:-O my God, I cry in the day time, and thou hearest not, and in the night season, and am not silent. Be not far from me, O Lord; O my strength, haste thee to help me. Save me from the lion's mouth. Save me, O God; for the waters are come in unto my soul. As for me, my prayer is unto thee, O Lord, in an acceptable time. O God, in the multitude of thy mercy hear me. Hide not thy face from thy servant, for I am in trouble: hear me speedily.'— Psa. xxii. 2, 19, 21, xix. 1, 13, 17. Such supplications would appear eminently suitable for the Man of sorrows during the brief and troubled pericd of his sojourn in mortal flesh. We are assured that the Father always heard him; and the page of prophecy records the answer of the Father as well as the pleadings of the suppliant. In an acceptable time have I heard thee; and in a day of salvation have I helped

+ The opinion of many that such Psalms as the 16th, the 22nd, the 69th, and the 109th, are to be regarded first as the language of David, and then as a prediction of Christ appears to me (at least in relation to these Psalms) wholly wanting in proof. The translators in the heading to the Psalms, following earlier translators, have spoken of the language as David's complaint, or prayer, or praise, or hope, but I cannot subscribe to this opinion. Taking the 16th Psalm as an example, where is the evidence that from verses 8 to 11 David speaks concerning himself? The exposition of an inspired apostle ought to set the question at rest for ever. Acts ii. 25-34,

thee: and I will preserve thee' was the language of Jehovah to his beloved Son. Isa. xlix. 8.

But we are not left on this subject to deductions, however well sustained, from the prophetic page. Much direct information is contained in the gospels, especially in the gospel of St. Luke. The baptismal day of Christ was marked by the exercises of devotion. Ascending the banks of the Jordan, in whose waters he had been baptized, while he was 'praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven which said, 'Thou art my beloved Son: in thee I am well pleased.' After his baptism he entered on his public ministry, and prayer sanctified all that he did. The following verse furnishes impressive evidence of his devotional fervour :'And in the morning, rising up a great while before day, he went out, and departed into a solitary place and there prayed.' By examining the context we see that this took place after the Sabbath: the day of holy rest had been spent in works of mercy, in healing the bodies, and instructing the souls of men: he was about to go over Galilee on the same benevolent errand, and he entered on the important work with prayer leaving us in this respect an example that we should follow his steps. great while before day'-ere the darkness of the night had passed, or

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'David speaketh concerning HIM.' 'He, seeing this before, spake of the resurrection of CHRIST' (not of his own). Another inspired apostle establishes the same view. Acts xiii. 35-37. It may also with propriety be asked, where is the evidence that David's hands and feet were pierced? or, that his persecutors parted his garments among them, and cast lots upon his vesture? or that they gave him gall for his meat, and, in his thirst vinegar to drink? God by the mouth of his servant David spake these things concerning Christ, and, in my judgment, concerning him only.

Luke iii. 21, 22.

the starry host had given place to the bright orb of day, while the busy multitudes were enjoying undisturbed slumbers, he rose, retired to a distance from the abodes of men, and fervently sought the blessing of Him whom he always honoured. In another place it is said, 'It came to pass in those days that he went out into a mountain to pray, and continued all night in prayer to God?' §

'Cold mountains, and the midnight air, Witnessed the fervour of his prayer.' His apostles, we may believe, largely shared in the protracted petitions offered on this interesting occasion, for it is added, and when it was day he called unto him his disciples: and of them he chose twelve, whom also, he named apostles.' How often he retired for meditation and prayer to the mountains near the sea of Galilee! After feeding the multitude with five loaves and two fishes,' He went up into a mountain apart to pray, and when the evening was come, he was there alone.'* Very precious to our Lord were these seasons of retirement. It is said in another place, As he was alone praying.' And again, ' He went up into a mountain to pray, and as he prayed the fashion of his countenance was altered,' &c. He received from God the Father honour and glory while engaged in the solemn and delightful exercise of prayer. The 17th chapter of John records his intercessory prayer for his beloved disciples. How fervently did he pray for the deliverance from evil, the sanctification, the unity, and the final glorification of those whom the Father had given him. Nor is it less interesting to observe that he not only prayed for his disciples in general, but remembered their individual cases before the Father. I have prayed for thee,' was his lan

§ Luke vi. 12, 13. *Matt. xiv. 23. + Luke ix. 18. Luke xxii. 32.

guage to Peter. That prayer appears to have been offered in secret.

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The melting scene which was exhibited in Gethsemane must not be overlooked in these lines; and in relation to this, Heb. v. 7, may with propriety be cited-a text which applies specially, though by no means exclusively, to the agonizing conflict in the garden. Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared.' Let the reader especially mark that the devotion of Gethsemane was solitary devotion: the agony of the garden was solitary agony. Entering on this last scene of suffering, he said to the disciples, Sit ye here, while I go and pray yonder.' Only the three favoured disciples were allowed to be with him, and when prayer was offered he went to a distance even from them. 'He went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.' He returned to his disciples, and after a brief interval, again he left them for prayer. He went away again the second time and prayed. Again he returned to the disciples and found them asleep. Once more he prayed, and to do so he withdrew from the disciples. He left them and went away again, and prayed the third time;'§ and on this occasion, being in an agony, he prayed more earnestly.' Our Surety trod the winepress alone, and of the people there was none with him. On the cross he prayed, and with the breath of prayer he breathed out his soul to the Father,-'Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.' Christ has in this left us

§ Matt xxvi. 30; xxxix. 42-44. Luke xxiii. 46.

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an example that we should love and practice prayer as he did.

Let the reader prayerfully ponder the instruction to be deduced from these remarks. We have much need to be alone with God; and it is only as we are so that we can expect a blessing from above on what we do. Christian friends: deeply ponder this. Look into your own hearts. How many corruptions to be subdued! How much pride, passion, impurity, unbelief to be mortified! nor can you mortify these evil principles in your own strength. Look at the difficulties in the way to heaven. Think of the danger from the wiles of the devil-from the frowns of the world, and forget not the greater danger from its bewitching smiles. Think of your daily work to deny self, to take up your cross and follow Christ, to love your enemies, to pray for them that despitefully use you and persecute you, to glorify God in your body and spirit which are his, to do all with an eye to Christ. Can you do all this, so opposed to the natural inclinations of the heart, without help from on high? Study the history of ancient saints. Art thon greater than our father Abraham? He was a man of prayer. Art thou greater than our father Jacob? He wrestled alone with the angel, and prevailed. Art thou greater than Israel's sweet singer; or than the prophet, who, with the den of lions before him, 'kneeled on his knees three times a day and prayed, and gave thanks before his God?' Above all remember-I give myself unto prayer 'were your Lord's words. If prayer was so necessary for the Master, can it be less so for his feeble servants? 'Are we stronger than he?' The thought be far from us. Surely we cannot mortify the flesh with its affections and lusts except by much watchfulness and prayer. We cannot run in the way of God's commandments with enlarged hearts, ex

cept we obtain strength by prayer.

Let us not forget either that we cannot discharge relative or public duties aright unless we are much with God in retirement. Reader, has God placed you in the conjugal relation? Then do you not need grace from on high that you and your endeared associate may in all things live together as heirs of the grace of life-that your prayers be not hindered? Has God made you a parent-committed to your care the training of immortal beings, that you may restrain their evil propensities, make suitable provision for them as respects the life that now is, and above all, teach them the things which relate to the life to come? Is not prayer necessary for wisdom to walk before them with holy consistency, and to instruct them in the good way, for patience to bear with them, and for firmness to correct them? You must feel that in your own strength you cannot properly discharge so weighty a trust. Again, has God vouchsafed to you the grace of proclaiming to dying men the unsearchable riches of Christ? The example of our Lord conveys most important instruction to those of us to whom has been committed the ministry of reconciliation. Our time must be divided between 'the mount and the multitude.' When we are not engaged in speaking for our Master, we ought to be speaking to him. Let us learn too from the recorded supplications of our Lord to be much in prayer for the glory of God. Christ especially sought this in all that he did. I honour my Father,' was his expressive language; and it was true of all his discourses, of all his miracles, of all his prayers. In all his supplications he referred everything to the will of the Father; and in this respect, let us be like him. Let the petition which he offered-' Father glorify thy name,' be often presented by us. In short, we would urge its importance on all. To the deacons

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of our churches I would say: go from the closet to the church-meeting, and to the discharge of all the important duties of the office to which you have been called: you will then use the office of a deacon well,' and will be blessings to the churches that appointed you, and to the pastors whose helpers you are. On the Sabbath-school teacher, and on the tract distributor we would urge the advice: go from retired prayer to meet your class; or to distribute your silent messengers of mercy, and you are sure to be rendered a blessing. To the private christian in every situation of life we would say; be much in secret communion with God: it is the life of all religion. Keep your heart with all diligence. Pray for more self-knowledge, and let every humbling and painful discovery of the evil of the heart endear to you the precious truth-'If any man sin, we have an advocate with the Father, Jesus Christ the righteous.' The expressive language of an old poet* is well worthy of being habitually pondered by us all.

Christ purged his temple: so must thou

my heart.

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lines are entire strangers to the exercises of experimental piety, and the duty which we have seriously urged is one to which such have the strongest repugnance. It is much easier to hear a sermon, or read a religious treatise, or attend an exciting religious meeting, than to retire for the purpose of self-inspection and prayer, but it must be done; and the repugnance which the unsanctified heart feels to the exercise, is the strongest proof that without it the sinner will be undone. It has been elegantly said, 'At the day of judgment the attention excited by the surrounding scene, the strange aspect of nature, the dissolution of the elements, and the last trump will have no other effect than to cause the reflections of the sinner to return with a more overwhelming tide on his own character, his sentence, his unchanging destiny; and amidst innumerable multitudes that surround him, he will mourn apart.'

Reader, let your reflections now, with deepest seriousness and anxiety turn on what you are by sin, and on what you must be for ever if not found in Christ. Go and confess your sins to God. Go and thankfully embrace the mercy which is freely offered in Christ to the chief of sinners. Go to your closet to commune with God and your own heart; and go at once. God meet with you there.

J. BUCKLEY.
Cuttack, June 9, 1851.

A BRIEF SUMMARY OF CHRISTIAN EVIDENCES. (Continued from page 504.)

In addition to these quotations, proving the genuineness and authenticity of the New Testament Scriptures, may be mentioned the fact that they were quoted by the early writers as books possessing an authority which was peculiar to themselves, and as con

clusive of all questions and controversies amongst christians; and that they were distinguished, too, with titles of peculiar respect and reverence, the Holy Scriptures,' the Oracles of the Lord,' the Divine Scriptures,' the Books of the Spirit,' &c. Proofs

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