would himself prefer before that which he so earnestly and exclusively seeks. The truth is, we never pray aright, in regard to any specifick thing that God has not absolutely promised to bestow in answer to prayer, unless we do it with a portion of the temper and spirit of our blessed Lord, when thrice he prayed in agony, that if it were possible the cup of anguish might pass from him, and yet as often added, "nevertheless, not as I will, but as thou wilt-not my will but thine be done." Here is our example, in all cases of prayer for specifick blessings in regard to which God has made no absolute promise; and thus asking, our prayers will certainly return with abundant blessings into our own bosoms, whether the particular thing asked for be granted or not. This conclusion professor Richards has fairly reasoned outscripturally reasoned out-in this excellent lecture. He has proved beyond reasonable controversy, that such is the teaching of the infallible oracles of God, in regard to this important subject.

He proceeds immediately after the quotation we have given, to show what the faith of miracles was, and occupies nearly three pages of this closely printed pamphlet in showing what was its nature, and in exhibiting examples of it from the Holy Scriptures. As to its nature, he says, "What has been denominated the faith of miracles, because peculiar to those who wrought miracles, and necessary to such extraordinary displays of the divine power, seems to have been, not only a firm persuasion of the divine power, by which all things possible are alike easy to God, but that the contemplated miracle, in any given case, would certainly be performed."

After proving clearly, from the sacred volume, that it was essential in the faith of miracles, that there should be a firm and unwa

vering persuasion, that in every given case a miracle would be wrought, he adds as follows

"But it may be asked, how it could be known that it was the pleasure and purpose of God that a miracle should be wrought in any given case? Whether be remembered that this fact of the divine this question can be answered or not, let it purpose must have been known, or no

sure ground for the certainty of the event could have existed. Our reply, however, is, that the purpose of God in the case might have been known by the immediate suggestions of the. Holy Spirit. Nor is there any inherent improbability in the supposition that those who wrought miracles by the power of the Holy Ghost

unreasonable or incredible that he should

should receive intimations from him when and where these mighty works were to be performed. Did he preside over their thoughts, and over their words, whenever they opened their lips on the subject of their heavenly message, and can it be point out to them the fit occasions for those works by which their message was to be confirmed? Without some supernatural intimation of this kind, it does not seem possible that any firm persuasion of can men believe without evidence? or could evidence be derived from any other quarter, as to the future occurrence of a have supposed, from that ever-present miracle? But allow the intimation we Spirit who was given to the primitive disciples, in his miraculous teaching and guidance, and all difficulty vanishes. What would otherwise appear a weakness or absurdity, becomes a plain and obvious duty. And thus the faith of miracles will have something to rest upon, as it is nothing else but giving credit to the divine testimony. It involves the belief that a how strangesoever the miracle may be, miracle will be performed in a given case, agreeably to the suggestions of that Divine Spirit by whose agency it is to be accomplished."

the miraculous event could exist. For

After thus disposing of the inquiry in regard to the faith of miracles, the author says—

"But there is another kind of faith em

ployed in prayer, common to Christians of all ages-a faith which takes hold of the divine attributes and the divine promises, without any miraculous intimation concerning the result-a faith which rests distinctly and primarily upon God's word, making that the rule and limit of its expectations.

Whatever is declared in the sacred vo

lume, it stands ready to receive, and to employ as an argument in prayer. Beyond this it never goes. At the same

time, it may be remarked that this faith is the fruit and effect of divine teaching. It is wrought in the soul by that Almigh ty Agent who enlightens the understanding and sanctifies the heart; and it comprehends in it such a vivid belief of what God is, and of what he is ready to do for those who truly seek him as no unrenewed man ever possessed. Nor is this allit implies a cordial approbation of the divine character and will. For, as we have already heard, it is a faith which works by love.

How this faith is put forth in the duty of prayer, may require some elucidation. I cannot better express my own views, than by saying that faith in this case is directed chiefly to two things-the attributes of God, and the promises which God has made in and through his dear Son.

1. Faith in the first place is directed to the attributes of God, and has much to do with these in the article of prayer. This is clearly implied in the declaration of the apostle, "He that cometh to God must believe that He is, and that he is the rewarder of them that diligently seek him," as if there could be no acceptable worship without such belief."

The author here goes on to show that the faith of which he speaks is "in most of the prayers recorded in the Bible, seen to fix upon some one or more of the divine attributes-and that often, if not always, it takes hold of the divine power." After a very satisfactory illustration of this particular, he proceeds to show

"2. How faith regards the promises of God, all of which are made in and through his dear Son. Shall I say, it regards them as they are, or according to their true intent and design. In other words, that it makes them speak a language which the Holy Spirit intended they should speak, with out narrowing them on the one hand, or giving them an improper latitude on the other. These promises are different in their character, and faith knows how to distinguish them." It is then shown that the promises are either absolute or conditional, definite or indefinite; and the nature of each of these classes of promises is explained, and examples of each are

referred to in holy writ. In closing what he says on indefinite promises, professor R. approaches and introduces his main point in the following manner

"When Christ says in his sermon on the mount, (Matt. viii. 7, 8.) · Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened'—it can hardly be made a question that this language authorizes every man, and especially every true Christian, to ask what he will for himself or for others, pertaining to this life or the next, and to ask with the hope that he shall receive, provided the object be lawful, and that he ask for it in a right manner. And to give the greater encouragement to prayer, Christ adds, What man is there of you, who, if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye, then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven, give good things to them that ask him? Here, then, is a if we seek, we shall find, if we knock, it promise, that if we ask, we shall receive; shall be opened unto us; and it restricts us to no particular kind of blessings-but its language is broad enough to cover all our wants, and all our desires, which at any time we may have occasion to present to the throne of divine mercy.

A serious question now arises: how are we to interpret this promise, and other kindred promises, alike comprehensive in their character? I know of but two general opinions which are entertained upon this subject. One is that which I have already suggested, that promises of this kind are to be regarded as indefinite, so far, at least, as they stand related to the things where the will or purpose of God is not known: holding true in a sufficient number of cases to encourage hope and excite to prayer-but in no degree pledging the divine veracity that whatsoever we ask with the faith common to true believers, or if you please, in a right and acceptable manner, we shall certainly receive. The other opinion is, that God has bound himself in these promises to give to his chilmaking no exceptions--but construing the dren whatsoever things they ask believing, promises as being strictly and universally true, applying to every case where the blessing is sought in the manner required. Thus, if a man were to ask for his daily bread, and to ask it with that faith which he is bound to exercise, the truth of God stands pledged in the promise to grant it;

or if he ask for any other favour, temporal or spiritual, for himself or for others, he may ask with an unwavering assurance that he shall receive, and receive the very thing he asks. Which of these opinions is true? To aid in determining this question, let me solicit your attention to the following remarks:"

We regret that our space forbids us to give more than the statement of the several particulars, and a few detached remarks, under

one or two of them.

"1. First, it is more desirable in itself, and a far greater privilege to the believer, to have the promise understood with the limitation we have suggested, than to suppose that God is pledged to give the very thing which is asked, be it wise or unwise, for his own glory on the contrary.

"3. But farther: it has commonly been supposed that our prayers, for many things at least, should be offered with submission. But it is difficult to conceive of any case where this ought to be done, if we interpret the general promises made to prayer without any restriction. *****

"But if all the promises made to prayer are to be understood without any limitation or restriction, pledging God in every case to give the very thing which is asked, how could it ever be our duty to ask with submission? Our requests, it would seem, ought to be as unqualified and as absolute as the promise; and the only point to be aimed at would be firmly to believe that our requests would be granted. * * * * *

"4. Again: it is not unimportant to remark that the apostle John appears to have interpreted the promises made to prayer with the same limitations which we have done; in all cases, I mean, where the will or purpose of God is not known. (1 John v. 14, 15.) This,' says he, 'is the confidence which we have in him, that if we ask any thing according to his will he heareth us.' That is, as I understand the passage, he lends a gracious ear, and grants our requests: if we ask any thing according to his will.' But when can this be said of us? If the will of God here be understood to mean his

sovereign pleasure as well as his percep tive will-what he wisely purposes as to the event, no less than what he commands as a matter of duty, (and we can see no reason why an interpretation thus comprehensive should not be given,) then it is obvious that we do not ask according to his will, in the full meaning of the apostle, unless three things can be affirmed of our petitions; first, that they are authorized, embracing proper subjects of prayer; secondly, that they are offered in the spirit they coincide with his purpose or his which God requires; and thirdly, that Sovereign pleasure, being such requests as in his wisdom he will deem it proper to grant. When all these circumstances concur, no doubt can be entertained that God will hear our prayers, and answer us in the very thing we ask. But this is adopting the principle advocated in the preceding remarks, that God is no farther bound by his general promise to hear the prayers of his people, than to give such things as in his wisdom he shall judge most suitable in the case."

The professor here continues to illustrate his "adopted principle," at considerable length, and with an overwhelming force of scriptural evidence. But we have already trespassed on the bounds we had allotted to ourselves, as preliminary to the result of the whole, and the inferences deduced from it, which we have promised to give at large. We hope our readers will give this quotation, long as it is, a very attentive perusal, for it is highly instructive, and cannot, we think, fail to prove edifying, if it be duly considered.

"From this extended view of the subject, what other conclusion can be drawn, than that the promises made to prayer must be understood with limitation in all cases where the will of God is not known.

If the question then return, how does faith regard the promises of God? our answer must be as before-it regards them as they are, and embraces them according to their true intent and design. Absolute promises it regards as absolute, conditional as conditional; those which are definite as holding true in every case, subject to no restriction or limitation; and those which are general or indefinite it regards as indefinite, and interprets them accordingly.— Some of the promises it considers as specifically made to the apostles, and others in the primitive church, and not applicable

to Christians in general; others as belonging to Christians of all ages, and designed to awaken hope and encourage prayer.

But it may be asked how can these promises encourage prayer unless we believe them? And if we believe them, do they not insure to us the very things we ask? Is it not said, "All things whatsoever ye ask, believing, ye shall receive?" and again, "Whatsoever things ye desire, when ye pray, believe that ye receive them, and ye shall have them?" True: but these promises were made to the immediate disciples of Christ, who had the power of working miracles, and from the connexion it appears, ought to be limited to them and to others gifted with the same power. Whenever they exercised the faith necessary to a miracle, the divine veracity stood pledged that the miracle should be performed. But as these promises were made to a peculiar kind of faith, it is evident that they cannot be applicable to Christians at large, by whom no such faith is exercised. But farther: suppose that these promises had respect to all true Christians equally, it is plain that they secure nothing until the events prayed for are believed. "Believe that ye receive them and ye shall have them," is the promise. It is not enough of course to believe that God is able to grant our petitions, we must believe that he will, or the condition of the promise is not complied with, and God is not bound. But how shall we come to this belief? We cannot come to it through the medium of the promise, because the promise pledges nothing, and secures nothing, until we actually believe. It affords no evidence that God will grant our requests, until we have first believed that he will grant them, and then the evidence comes too late to be the ground of our faith, because we have believed already. We cannot apply the promise until we have fulfilled the condition of the promise; but in fulfilling this condition we have exercised the faith required, which is a fact prior to the application of the promise and not subsequent to it; and consequently does not depend upon this application. It must be obvious, we think, to all, that faith in this case cannot depend on the promise, whatever else it depends on; but the promise, as to its obligatory force, depends on faithwhich must always be presupposed before the promise can be applied. To suppose, as some have done, that faith is founded on the promise, is to suppose that the effect exists anterior to the cause, or that the effect has no cause; for until faith exists, the promise avails nothing, as to the certainty or probability of the desired event, and cannot be the ground of faith, unless it be to believe that God will hear us, if we first believe that he will hear us. From what quarter then must the evidence be derived on which this prior faith is to be

built? It cannot be drawn from the promise, as we have seen, for that pledges nothing until this faith is in being; nor . from any other source, conceivable by us, short of an immediate and special revelation. That such a revelation is possible will readily be admitted, but it will be long, if we mistake not, before, in the judgment of the Christian world, it will be regarded as in any degree probable.

It is again inquired, however, if Christians do not draw near to God in the full assurance of faith, and if they are not required to ask in faith, nothing wavering? Certainly; this is their privilege, and this is their duty. But what is their faith assured of? Not that they shall receive every thing they ask, whether it be best for them or otherwise; but that God is a being of infinite perfection, ready to do for his people more than they can ask or even think, and who will do all that they desire, unless his eternal wisdom shall decide to the contrary. This is what their faith is assured of, when it is grounded upon the sacred oracles. And is not this enough? Does not this place their hopes and expectations on the best possible foundation? Besides, let us suppose that when they pray they refer their petitions to the sovereign pleasure of God, as they ought most surely to do in all cases, where that pleasure is not known; what is the import of such reference? Is it not that God should grant or not grant, as it may seem good in his sight? Let the event then be as it may, their prayers are virtually answered, though they receive not the very things they desired. They receive what is best for them; and so far as they were sincere in submitting the matter to the will of God, they have what they ultimately chose.

Should the question then return, with which this lecture commenced, "What is it to pray in faith, and how far has God bound himself to hear such prayer?" the answer will be obvious. If the faith concerned be the faith of miracles, then it is to pray believing that the very thing which is asked will be granted; but if reference be had to the faith common to all true Christians, then it is to pray firmly believing in the being and attributes of God, in the truth of his gracious promises, and in the general fact that he is ready to hear prayer, and to grant to his people whatsoever they ask according to his will, with holding nothing which he perceives best for them, and most for his glory. In all this, however, it is to be understood that we ask in Christ's name, and expect a gra cious hearing on his account solely, as the great Mediator of the new covenant, through whom all the blessings of that covenant are bestowed.

We conclude this long discussion with two remarks.

And first if we have taken a right view

of this subject, it is easy to perceive that they must labour under a mistake who imagine that their prayers shall infallibly be answered in the very thing they ask, provided they ask in the manner which God has prescribed, or in a way acceptable to him. They ask, it may be, for the conversion of an individual, or for many individuals; and if they ask with a certain degree of fervour, connected with confidence in God as the hearer of prayer, they suppose that he is bound by his promise to grant their requests; and hence it has been common for such persons not only to indulge the hope that their prayers will be literally answered-a circumstance which we do not condemn-but to predict with confidence that the thing prayed for will certainly be given. They are sometimes heard to say that they have gotten a promise to this effect, because, as God has promised to hear prayer of a certain character, and believing that they themselves have offered such prayer, they conclude that God is now pledged by his promise, and will verify it to them. Their mistake, however, lies in this: God has made no such promise as they suppose to prayers which his people offer to him in the exercise of a true and living faith. They construe the promise as if it were definite or universal; holding true in every case, and subject to no limitation or restriction: whereas we believe, and have endeavour ed to show, that the promise is indefinite in all cases where the will or purpose of God is not known: of course, that the veracity of God is not pledged to grant the very things we solicit; but that he gives or withholds according to his sovereign pleasure. But, to prevent all misconception, let me explicitly state that there is the utmost encouragement to pray, and that the hopes of God's people may justly rise high that he will hear and answer their prayers, and often in the very things which they desire; that they have cause to hope the more, the more their hearts are drawn out to him, the more they can see of his glory, and lie at his feet, and exalt his eternal majesty in their hearts; the more they can take hold of his strength, and apprehend the truth of his promises; the more they can see of Jesus, the great Mediator, at the right hand of God, and the stronger their reliance upon the fulness of his righteousness, and the preciousness of his blood. Nay, they may have so much hope, arising from these and other circumstances, that God intends to hear their prayers in the very things which they ask, as to indulge in a prevailing expectation that he will; but they have no certainty, nor can they arrive at it by any process whatever. God is not bound, nor can they certainly tell what he will do until the event shall declare it, unless you suppose a special revelation.

Ch. Adv.-VOL. X.

But I hear it said, would God breathe into my heart such desires, so sincere, so ardent, unless he intended to answer them? I may reply, it is not very proba ble, but still there is no certainty. Had not Paul very sincere and ardent desires for the salvation of his brethren, his kinsmen according to the flesh? and were not these desires the fruit of the Spirit? These desires, however, though often expressed in prayer, were not granted. And it may be so with respect to many who offer fervent prayers now. Besides, where has God said that he will not move his people to feel and pray as they ought to do, without giving them the very things which they ask? Are they not bound to plead for every blessing, and especially for spiritual blessings, with the utmost sincerity, and, where the blessing is supremely important, with all the strength and fervour of their souls? Would they not thus plead if they were perfectly sanctified? and would it not be a privilege to plead in this manner, though God should not always grant the very thing which they desire? Who can say that God does not often impart this spirit of prayer chiefly for the purpose of bringing his children near to him, and perfecting that holy fellowship which they have with the Father and the Son?

Far be it from us to dampen the faith and hope of Christians by these remarks, or in any degree to diminish the proper in ducements to prayer. Would that they might feel a thousand times more confidence in the power, and wisdom, and grace, and covenant faithfulness of God than they do; and that they took a far deeper interest in the cause of truth and the salvation of their fellow men! But we desire to guard against a spirit of presumption, and to promote a correct mode of thinking and speaking on this deeply momentous subject.

2. We remark, secondly, that as we have no authority for predicting any particular event simply on the ground of our prayers, as though God had bound himself to grant whatsoever we desire, so, on the other hand, it is venturing too far to assert that we shall not have this or that mercy unless we pray for it. We must be careful not to limit God where he has not limited himself. There are many favours which he ordinarily gives in answer to prayer, and some perhaps which he will not give unless duly solicited at his hands. But it is wise in us not to invade his sovereignty, nor to set bounds to his goodness where he has set none. It is usual for God to connect the salvation of children with the fidelity of parents; and if a parent is unfaithful, and neither prays nor labours for the conversion of his children, as he ought to do, it might justly be said that he has little or no reason to expect their conver

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