to run to and fro," the world is moved, knowledge is increasing, the influence of the Gospel is advancing, the lights of Christianity are kindling, soon to shine and enlighten all the coasts of the world. For this the Holy Spirit operates, the minds of men are sanctified, converts are multiplied, and the songs of the redeemed are heard from mount Zion, to the ends of the earth. He whose mind contemplates this sublime object, which has interested the heart of Deity from everlasting, kindling with sacred delight on discovering some event which will advance this object, may offer his prayers with assurance of success. True, there is a physical possibility he may mistake; but, having a sound judgment, a pure conscience, and a good heart, he may have a moral certainty of being right. Especially, if in addition to his clear conviction of the fact, he enjoys a spirit of prayer for the object, he may be assured he is not wrong. "The Spirit helps our infirmities," and though we may not absolutely know what we should pray for as we ought, yet the Spirit will make intercession for us. "He will lend us his helping hand, and manage these affairs for us, guiding our minds to suitable petitions; so that we shall pray as we ought, for what is good and acceptable. This the Scripture teaches. Then, we may indulge the sacred ardour of our hearts; we may pour out our souls, day and night; we may refuse to be denied. Doing the work of God, guided by the Spirit of God, we cannot be disappointed. Desires produced by the Spirit of God, directed to the glory of God, cannot be lost; they must succeed.

Here it may be remarked, that this persuasion cannot always be felt in view of things very desirable. Sometimes the man under sore trials is satisfied, that his troubles are for his best good, and for the divine glory. He surely cannot pray in the manner we are describing, for the removal of such evils. Often, where such a clear discovery is not made, the man may be wholly uncertain whether his affliction may not be for the glory of God. For the removal of such evils he cannot pray with assured success. Often it would puzzle a man's self-love to show that his being rich would honour God more than his poverty. How would it conduce to the general good, if his neighbour's wealth were transferred to him? Where is the evidence that the divine glory will be promoted if his sick child recover, if his dissolute child be reformed, if he 'nself be a monument of mercy, rather than of justice? Yet, sometimes these, and many other things, may be so presented to the mind, that the divine honour seems deeply involved. Irresistible evidence of this fastens on the mind, while some kind promise occurs, which is received with confidence; then may we pray with assurance of hope. Some things may often appear in this light, as the influence of the Holy Spirit, the success of the Gospel, the salvation of men. When such a conviction, in view of any event, has fastened on the mind; when we have a clear persuasion that the object will promote the divine glory; then may we bend the knee, and spread forth the hand, and raise the strong, fervent cry of supplication. Then may we repeat and persevere in our supplications; so believing we ought

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to persevere. We shall prevail. The Psalmist understood the efficacy of this argument. "For thy name's sake, O Lord, pardon my iniquity, for it is great." "For the sake of thy name and glory, pardon my sin." His sin was pardoned. His second argument is allied to this. "Pardon my sin," not because it is small, but because it is great; I cannot make atonement, I am lost without pardoning mercy; nor is this all; the greater the sin, the more will the honour of divine mercy be magnified in its forgiveness. It is the glory of the great God, to forgive great sins, to forgive all iniquity, transgression and sin.

Joshua understood the power of this argument. Israel was smitten, and fled before their enemies. Joshua perceived that the divine honour was involved in this state of things, that this evil must be retrieved, or reproach would be cast on the name of God. "Joshua rent his clothes, and fell to the earth upon his face before the ark of the Lord." He cried, "O Lord God, O Lord, what shall we say, when Israel turneth their backs before their enemies, and what wilt thou do unto thy great name?" This argu

ment, "the great name," the honour of Jehovah, is irresistible. God immediately answers this devout leader of Israel, directs him how to proceed, and soon leads him on to victory and conquest.

Moses once and again enjoyed the happy answers of this effectual mode of supplication. The people of Israel had rebelled, were about choosing a leader that they might return to Egypt. In this distress, while the people were ready to stone him, Moses flies to the throne of mercy, and cries, "If thou shalt

kill this people, then the nations will speak saying, "The Lord was not able to bring this people into the land, which he sware unto them." Reproach and dishonour will be reflected on the glory of thy name; secure thy glory; pardon, I beseech thee, the iniquity of this people.' Like a prince he has prevailed with God. "The Lord said, I have pardoned, according to thy word; but as truly as I live, all the earth shall be filled with the glory of the Lord." "I yield to your argument; my providence shall suffer no reproach; the fame of my wonders shall travel through the world.' Such is the certain effect of prayer, when the mind discovers the divine glory to be concerned; when the heart duly pleads and urges this argument. Then does God say, "Ask, and ye shall receive; command ye me."

II. To be sure of success, the man of prayer must not only have a true, evangelical faith, but an appropriate, particular faith.

That faith in Scripture is a generic term including different species needs no proof. From not keeping this circumstance in view, much perplexity has risen. Men have disputed, and denied or claimed that efficacy for one species of faith, which is promised only to another. Scripture speaks of the belief or faith of devils. The apostles had the faith of miracles; all sincere christians have evangelical faith; Sampson had a particular faith, that he could pull down the temple of Dagon, and Elijah that an abundance of rain was coming. The prayers of evangelical faith may or may not be literally answered. They often are, and often are not. When they are not, something

better may be supposed. The "grace sufficient" for Paul was better than a removal of "the thorn." The prayer of appropriate faith ensures its object. I need not analyse the evidence of this particular belief, to answer cavils and quibbles. When a fact can be proved, objections are futile. But I may say, generally, that some intense, invincible impulse on the mind is experienced, or some promise is believed; and I ask, what danger or distress do men ever endure, to which some promise may not be applied? Promises do not leave the result contingent, or merely probable, but absolutely certain, when the condition is observed. Who then may not exercise this faith? Christians speak freely of pleading the divine promises; and they often speak as they do of their neighbour's promise, which merely renders the favour hopeful or probable. Not such are the promises of God. They are yea and amen, absolutely certain. Το plead the promises of God is either proper or improper. If it be improper, let the phrase be blotted from the dialect of religion, and the duty never again attempted. If it be proper, then let men plead the promises with sincerity, with confidence, and assurance of success. Still I would not too sanguinely determine with precision, how far this faith is a duty, or only a privilege. Possibly it is a privilege seldom or never granted to some Christians, and not always, to any.

The following observations from an eminently pious divine* seem to corroborate my opinions; they breathe the air of experience, and intimate knowledge

* Dr. Cotton Mather.