". ^ . O J , 
 
 ^ PRINCETON, N. J. ^ 
 
 Presented by~W^ 3 \ cX (S\^\' V^Wo Y^ 
 
 BV 205 .M444 1876 
 Mell, P. H. 1814-1888. 
 The doctrine of prayer 
 
THE 
 
 DOCTRINE OF PRAYER; 
 
 ITS UTILITY; 
 
 AND ITS 
 
 RELATION TO PROVIDENCE. 
 
 BY 
 
 P. H. MELL, D.D., LL.D., 
 
 PROfEssoR OF Ethics and Metaphysics in the University of 
 Georgia. 
 
 N E W YORK: 
 
 SHELDON & COMPANY, 
 
 8 MURRAY STREET. 
 
A MANUAL OF PARLIAMENTARY 
 PRACTICE, 
 
 MULES FOR CONDUCTINa BXTSINESS 
 IN DELIBEBATIVE A.SSE3IBLIES. 
 
 By p. H. MELL, D.D., LL.D., 
 
 Professor of Ethics and Metaphysics, and Lec- 
 turer ON Parliamentary Law in the 
 Univertity of Georgia. 
 
 Price 75 cents . 
 
 Copyright, 
 SHELDON AND COMPANY. 
 
 1876. 
 
PREFACE. 
 
 Some things in the bible are matters of 
 pure revelation ; and are to be accepted simply 
 because they are revealed. Such doctrines, 
 for example, as the Trinity and the Incar- 
 nation, are addressed not to reason but to 
 faith. They are to be accepted and sustained, 
 not on the principles of human philosophy, 
 but on the authority merely of God's word. 
 In relation to such as they, all that reason 
 can do is to demonstrate for us the divine 
 origin of the scriptures, and to interpret their 
 revelations about them according to the laws 
 of language. When the doctrine is appre- 
 hended by the understanding, however great 
 its mystery, reason itself would say, it must 
 be implicitly received. 
 
4 PREFACE. 
 
 Other things, again, are clearly taught in 
 the bible, and capable of being sustained by- 
 reason, that no finite mind can harmonize. 
 God's sovereignty over sin and man's free 
 agency in the commission of it, for instance, 
 are each clearly taught in the scriptures, and 
 commend themselves to sound reason ; but 
 what human mind can reconcile the one with 
 the other? Nevertheless, reason itself can 
 see that if we cannot harmonize them, it is 
 not because they are irreconcilable, but be- 
 cause the subject is above human capacity. 
 
 The doctrine of Prayer, though difficult 
 of solution, is to be placed however in neither 
 of the above categories. We are not com- 
 pelled to accept God's precepts concerning 
 it by mere faith ; nor are we under the ne- 
 cessity of excusing our failure to harmonize it 
 with other revealed truths on the ground of 
 our want of capacity. The bible makes no 
 formal essay to give the philosophy of prayer, 
 nor to reconcile it with other doctrines ; but it 
 
TREFACE. 5 
 
 furnishes the means, direct and inferential, to 
 enable any careful and competent inquirer to 
 do so. True, the difficulties connected with 
 the subject have perplexed many thinking 
 minds; and its apparent conflict with the 
 doctrine of Providence has offered encourage- 
 ment to skeptics to attack the christian reli- 
 gion, of which it is a part. But all this hap- 
 pens because the doctrine is not thoroughly 
 understood. 
 
 Prayer is not a weak part of the gospel 
 system. It can not only, by inherent force, 
 hold its own position against all assaults, but 
 it can furnish efficient support to other parts 
 of the system of divine truth. The writer 
 hopes that the following essay, which he 
 modestly offers to the public, will tend to 
 sustain this proposition. 
 
 Athens, Ga., December 2d, 1875. 
 
CONTENTS 
 
 PAOB 
 
 Preface 3-5 
 
 CHAPTER I. 
 The Doctrine of Prayer. 
 
 Natural Religion teaches tlie duty II-15 
 
 Revelation teaches the duty 15 
 
 1. Epitome of the bible doctrine 15-21 
 
 2. On what subjects may men address petitions ? 
 Question answered by, Firsts Examples given 
 
 in the scriptures of prayers that were answered. 21-32 
 
 1. In the domain of grace 22-24 
 
 2. In the domains of nature and providence 24-29 
 
 a. For understanding and wisdom 24 
 
8 CONTENTS. 
 
 PAGB 
 
 b. For restoration to health 25 
 
 c. For offspring, and their welfare 25, 26 
 
 d. For deliverance from prison and from distress 
 
 and affliction 26 
 
 e. For the good things of this world 27, 28 
 
 f. Against the sword, judgment, pestilence and 
 famine 28 
 
 g. For control of the seasons 28, 29 
 
 3. Examples of prayer answered in the domains of 
 
 the miraculous and the supernatural 29-32 
 
 Second. The inferences that may be legitimately 
 drawn from the general tenor of the scriptures 
 
 in apswer to the question 32, 33 
 
 Third. Answer by showing what are the precepts 
 on the subject applicable to all devout persons 
 
 and to all times 33-35 
 
 The scope and the Rule of prayer given in one 
 
 sentence 35 
 
CONTENTS. 9 
 
 CHAPTER II. 
 The Utility of Prayer. 
 
 PACK 
 
 The general answer to the question of its utility. ... 36, 37 
 Specific answers : 
 
 1. It checks the tendency to forget God. 37-40 
 
 2. It prepares men to prize the blessings God 
 bestows 40-43 
 
 3. Makes men systematic christians 43f 44 
 
 4. Makes them stand pledged to labor for the 
 things for which they pray 44-48 
 
 Why are christians required to pray for others? 48, 49 
 
 CHAPTER III. 
 Prayer as Related to Providence. 
 Does not involve absurdity and confusion, because 
 men never truly pray excepting as God indites 
 their petitions, proved, 
 I. By the promise through the Prophet Zecha- 
 
 "^^1 53,54 
 
10 CONTENTS. 
 
 PAGE 
 
 2. By Romans 8 : 26, 27 54-56 
 
 3. By James 5 : 16 56 
 
 4. By the fact that sincere and earnest petitions 
 
 may be unavailing 57-6o 
 
 Question. "Why all this formality ? God brings His 
 people into partnership with Him in the realm of 
 Providence also 60-63 
 
 CONCLUSION. 
 
 1. Mr. Muller 64-67 
 
 2. Prof. Tyndall 67-71 
 
THE DOCTRINE OF PRAYER. 
 
 CHAPTER I. 
 
 THE DOCTRINE OF PRAYER. 
 
 Prayer is natural to man. If there were 
 no written revelation on the subject, its 
 necessity and duty could find justification in 
 man's constitution and condition, and in the 
 relations he sustains to the God of nature and 
 providence. The religious element within 
 him, however much he may through deprav- 
 ity resist it, prompts him to recognize the 
 existence of a Supreme Being, to inquire 
 after, and to worship him. This is shown by 
 the fact that there is no tribe, however igno- 
 rant and degraded, that is destitute of a 
 
12 THE DOCTRINE OF PRAYER. 
 
 system of religion. Everywhere, a Supreme 
 Being is acknowledged, to whom appeals are 
 made to turn away wrath, and to propitiate 
 favor. 
 
 Man's experience of want and suffering, 
 his consciousness of sin, and his sense of 
 helplessness and of dependence for things 
 spiritual as well as temporal, prompt him to 
 seek for help, and to ask for it from the only 
 Being competent to give it. This would he 
 do, when pressed by such necessity, even 
 though he did not know that God was placa- 
 ble and gracious ; for who knows but that a 
 show of submission and confidence may ex- 
 cite interest, and win kindness and favor. 
 But convinced of God's benevolence, — know- 
 ing that He is good and doeth. good — he is 
 encouraged to come boldly to His throne, as 
 to one of grace, to obtain mercy, and find 
 grace to help in time of need. 
 
 Prayer has been analyzed into Adoration ; 
 Thanksgiving ; Confession ; and Petition — and 
 
THE DOCTRINE OF PRAYER. 1 3 
 
 perhaps exhaustively; for Adoration includes 
 Invocation, and Petition, Intercession. Now, 
 every one of these finds in man's nature and 
 relations occasions for its exercise. 
 
 The contemplation of high degrees of 
 excellence in character, and the knowledge 
 of deeds illustrious for wisdom, power and 
 goodness, excite naturally in men's minds 
 feelings of admiration. Let God's glorious 
 attributes then be known — let men become 
 acquainted with His wonderful works in crea- 
 tion, providence and redemption, and suffi- 
 ciently appreciate them, and their hearts will 
 yearn to address to Him the language of 
 Adoration and praise. 
 
 Gratitude for benefits conferred, is a feel- 
 ing nature has implanted in the human 
 breast. So, when God has made unmistaka- 
 ble interpositions in men's behalf, to rescue 
 them from evil, and to impart to them good, 
 and they have become fully sensible of the 
 favor bestowed, there will be naturally an 
 
14 THE DOCTRINE OF PRAYER. 
 
 irrepressible desire to utter to Him the lan- 
 guage of Thanksgiving and praise. 
 
 Let one recognize his relations to the 
 Creator and Ruler — who demands from him 
 unreserved consecration — and let him know 
 and, in proper degree, feel his short-comings 
 and his sin, and nothing could prevent him 
 from addressing to God the language of Con- 
 fession and penitence. 
 
 Show him the danger he is exposed to, 
 the wants which press him, and the blessings 
 that he needs, and let him feel that God 
 alone can protect and bless him, and nothing 
 is more natural than the language of Petition. 
 How often is this verified by the fact that 
 wicked men, and even professed infidels and 
 atheists, call upon God for help when sudden- 
 ly pressed by danger or distress ! 
 
 Nor is this all. Provision is made in 
 man's nature for the exercise also of that 
 form of petition which consists in Intercession 
 for others. A social being, loving and being 
 
THE DOCTRINE OF PRAYER. 1 5 
 
 loved — feeling an interest therefore in others' 
 welfare, how natural it is for him who has 
 obtained audience in his own behalf to inter- 
 cede for needed blessing upon those he loves. 
 
 Natural Religion teaches unequivocally 
 the duty of prayer ; and nothing is needed for 
 its due exercise but a spirit of piety. 
 
 But Revelation sets up this doctrine with 
 a clearness of statement, a fulness of detail, 
 and an affluence of illustration, that leave 
 nothing more to be desired by the candid in- 
 quirer. It not only authorizes and commands 
 prayer, but, by formal precept and varied ex- 
 amples of acceptable prayer, teaches how the 
 duty is to be performed. It asserts not only 
 that men w^/^ pray but that they imist^ do 
 so, in order to please God — indeed, it is by this 
 exercise that the two great classes — God's 
 friends and his enemies — are sometimes dis- 
 tinguished. Of the former individually it is 
 
 >Ph. 4:6. 
 
 ' Mat. 7: 7. Is. 55 ; 6. Lu. 18 : i and 21 : 36. i Thes. 
 5: 17. 
 
1 6 THE DOCTRINE OF PRAYER. 
 
 said, " Behold he prayeth " i— of the latter, 
 " Who call not upon the Lord ; " ^ and they 
 are represented as saying, ** What is the 
 Almighty that we should serve him ? and 
 what profit should we have, if we pray unto 
 him?"3 Salvation, as well under the ^Old 
 Testament as under the New,^ is expressed in 
 epitome, " Whosoever shall call upon the 
 name of the Lord shall be saved." 
 
 God not only invites and encourages men 
 to pray in such language as this, " Be care- 
 ful for nothing ; but in every thing by prayer 
 and supplication with thanksgiving let your 
 requests be made known unto God," but he 
 pledges himself to cooperate with them. 
 He promises that he will give them the Holy 
 Spirit to teach them to pray ; ^ and declares 
 that he is nigh to all that call upon him/ and 
 
 'Ac. 9: II. 
 
 2 Ps. 14: 4& 53: 4. 8 Job 21: 15. 
 
 * Joel. 2 : 32. ^ Rom. 10 : 13. 
 
 * Zech. 12 : 10. Rom. 8 : 15, 26, Gal. 4 : 6. Lu. 11 : 13. 
 ' Ps. 145 : 18. 
 
THE DOCTRINE OF PRAYER. 1 7 
 
 » 
 a rewarder of all them that diligently seek 
 him.^ Do earthly parents know how to give 
 crood <?ifts to their children ? God declares 
 that much more shall he the Father in heav- 
 en, give good things to them that ask 
 him.^ 
 
 The bible prescribes private,^ social,* fam- 
 ily,^ and public ^ prayer; and gives examples 
 to illustrate them all severally^ Descending 
 to particulars, it gives minute directions to 
 guide in the discharge of the duty. It 
 teaches that prayer is generally to be ad- 
 dressed to the Father,^ the representative of 
 the Godhead, but authorizes appeals also to 
 the son,^ and to the Holy Spirit-^*^ In gen- 
 eral, worshipers approach the Father in the 
 
 1 Heb. 11:6. 2 j^i^^t. 7 : 11. 
 
 ' Mat. 6 : 6. Gen. 32 : 26. ^ Mat, 18 : 19, 20. 
 ^ Jer. 10: 25. 
 
 ^ Is. 56 : 7. I Cor. 14 : 14-16, Ac. 4 : 24, and 12 : 5, 12. 
 ' Ac. 10 : 9, 30. Gen. 12 : 5, 8 & 35 : 2, 37. Jos. 24 . 
 15. Job I : 5. Ac. 16 : 25 and 2 : 46, 47. 
 
 8Jno. 16: 23. *Lu. 23:42. Ac. 7 : 59. 
 
 ^^ 2 Thes. 3 : 5. Rev. 1:4. 2 Cor. 13 : 14. 
 
1 8 THE DOCTRINE OF PRAYER. 
 
 name of the Son and through the invoked 
 assistance of the Holy Spirit.^ 
 
 The scriptures forbid the worshiping of 
 angels,^ and are profoundly silent on the 
 subject of addressing petitions to saints or to 
 the virgin Mary. 
 
 The bible explains what must be our men- 
 tal condition and what our mental processes 
 to make prayer acceptable. If we regard 
 iniquity in our hearts, the Lord will not hear 
 us.^ When, we approach the throne of grace 
 we must do so with humility,* and yet, in 
 the strength of Christ, with boldness ; ^ for- 
 giving if we have aught against any ; ^ in 
 faith, believing that God is, and that he is a 
 rewarder of all who diligently seek him ; '' and 
 with an importunity^ which would say, "I 
 will not let thee go, except thou bless ^ me." 
 
 » Ep. 2 : i8. ^ Col. 2:18. 
 
 3 Ps. 66 : 18. * 2 Chr. 7 : 14 & 33 : 12. 
 
 ^ Heb. 4 : 16. ^ Mar. ii: 25. 
 
 ' Ja. I : 6, 7. 8 Lu, „ ; 3, 9. 
 
 8 Gen. 32 : 26. 
 
THE DOCTRINE OF PRAYER. IQ 
 
 To pray to God acceptably we must approach 
 Him with the whole heart,^ lifting up holy 
 hands without wrath and doubting.^ 
 
 Our prayer is to take not only ourselves 
 but God '^ also and our fellow creatures in 
 the world 4 as its objects. We are to pray 
 for the glory of God's name, and the progress 
 of his cause. Supplication, prayers, interces- 
 sions, and giving of thanks, are to be made for 
 all men — for strangers therefore as well as ac- 
 quaintances, for enemies^ as well as friends; e 
 for " all men," whatever may be their 
 classes,"^ their relations,^ or their ^ conditions. 
 True, Jeremiah, in one instance was forbidden 
 to pray for the people of the Jews ; ^^ and the 
 apostle John did not feel at liberty to say 
 
 J Ps. 119 : 5S, 145. 2 J Tiin_ 2 : 8. 
 
 2 Lu. II : 2. 4 J Tim. 2 : i. 
 
 5 Mat. 5 : 44. 6 Job ^2 : S. Ja. 5 ; 16. 
 
 ' I Tim. 2:2. 2 Thes. 3 : i. Ps. 22 : 6. Is. 62 : 6, 7. 
 Ep. 6 : 18 & I : 16. 
 
 8 Lu. 7 : 2, 3. Gen. 17 : 18. Job 42 : 8. Mat. 15 : 22. 
 Rom. 10: I. 
 
 » Ja. 5 : 14. Philem. 22. 'O Jer. 7 : 16. 
 
20 THE DOCTRINE OF PRAYER. 
 
 that those to whom he wrote should pray for 
 one who had sinned a sin unto death. ^ 
 
 The bible even informs us as to the pos- 
 ture in which acceptable prayer has been 
 offered. We read that some in ancient times 
 kneeled down and prayed, as did the ^Saviour, 
 and Paul ; ^ that others stood up and spread 
 forth the hands towards heaven, as Solomon 
 did ;4 and that others still fell down before the 
 Lord,5 or fell on their faces as did ^ Joshua, 
 and David, and the elders of Israel.^ 
 
 In Old Testament times, prayer was an 
 important part of the worship of God. The 
 Temple was called '' a house of prayer for all 
 people;"^ and there were certain seasons 
 every day when prayer was offered up in ^it. 
 Besides, there were other places also, " where 
 prayer was wont to be made." ^^ The New 
 
 ^ I Jno. 5:16. 2 Lu. 22 : 41. 
 
 2 Ac. 20 : 36. • 4 J j^i g . 22. 
 
 ^ Deut. 9:18. 6 Jos. 5 : 14. 
 
 ' I Chr. 21 : 16. « Is. 56 : 7. 
 
 ' Ps. 55 ; 17. Ac. 3:1. »o Ac. 16 : 13. 
 
THE DOCTRINE OF PRAYER. 21 
 
 Testament every where teaches that prayer 
 is an indispensable part of the worship the 
 Saviour enjoins. 
 
 But specifically, and somewhat more in de- 
 tail : What are the subjects on which men may 
 address petitions to God ? Can they commune 
 with Him on any topic on which they feel 
 absorbing interest ? Are there any limits pre- 
 scribed to desire and utterance on those topics 
 that are proper subjects of prayer? Are we 
 limited to persons in this world, or can our 
 prayers range through the unseen world seeking 
 to affect the condition of the departed dead ? 
 
 These questions can best be answered, 
 First, By noticing the examples given in 
 the scriptures of prayers that were answered ; 
 Second, By seeing what inferences on the sub- 
 ject may be legitimately drawn from the gen- 
 eral tenor of the scriptures applicable to the 
 question ; and, TJiird, By inquiring what are 
 the precepts on the subject applicable to all 
 devout men and to all times. 
 
22 THE DOCTRINE OF PRAYER. 
 
 First. Examples given in the scriptures 
 of prayers that were acceptable and an- 
 swered : 
 
 1st. In the domain of grace. In petitions 
 for those blessings needful to restore to the 
 image and favor of God, men in ancient times 
 seem to have felt no fear that they might 
 wander into the region of the unauthorized 
 and extravagant. Without hesitation or re- 
 serve, they asked for themselves and others 
 pardon of sin ; ^ peace with God and joy and 
 hope ; ^ the gift and graces of the Holy Spir- 
 it;^ the divine presence;^ assistance in 
 duties;^ and temptations ;^ comfort in afflic- 
 tions ; ^ and grace to improve them to sancti- 
 fication ; ^ hope in death ; ^ and a happy 
 immortality beyond the grave.^^ The sublime 
 and daring prayer of Moses, " show me thy 
 
 ^ Ps. 32 : 5. ^ Rom. 15 : 13. 
 
 8Ep. 3 : 16 *Ep. I : 17. 
 
 ^ Ps. 143 : 10. « Mat. 6 : 13 
 
 ' Ps. 102 : 2. 8 Ps. 85 : 4-6. 
 
 ® Ps. 39 : 4, 13. 10 Lu. 23 : 42. 
 
THE DOCTRINE OF PRAYER. 23 
 
 glory," 1 was not less authorized than the 
 humble petition of the publican, " God be 
 merciful to me a sinner!"^ There was no 
 danger that scripture worthies would offend 
 by asking for themselves and others for spirit- 
 ual blessings too great in number, and too 
 extravagant in degree, if Paul's prayer for the 
 Ephesians was justifiable : " For this cause I 
 bov/ my knees unto the Father of our Lord 
 Jesus Christ, of whom the whole family in 
 heaven and earth is named, that he would 
 grant you, according to the riches of his 
 glory, to be strengthened with might by his 
 Spirit in the inner man ; that Christ may 
 dwell in your hearts by faith ; that ye, being 
 rooted and grounded in love, may be able to 
 comprehend with all saints what is the 
 breadth, and length, and depth, and height ; 
 and to know the love of Christ, which passeth 
 knowledge, that ye might be filled with all 
 the fulness of God." ^ 
 » Ex. 33 : 18. « Lu. 18 : 13. " Eph. 3 : 14-19. 
 
24 THE DOCTRINE OF PRAYER. 
 
 If men may pray to be filled with all the 
 fulness of God, then there is no danger that 
 our petitions may be extravagant while we 
 ask for blessings in the domains of grace. But 
 there is no instance in the bible where bless- 
 ings of grace were asked for in behalf of one who 
 had passed beyond the confines of earth ; nor 
 is there any precept authorizing such petition. 
 
 2. Examples of prayers answer edy in the 
 do7nains of nature and providence. 
 
 (a) For understanding and wisdom. Solo- 
 mon asked and obtained an understanding to 
 discern judgment ; ^ and all who lack wisdom, 
 in any sphere or on any subject, are invited 
 to ask of God who giveth to all men liberally .^ 
 Illustrated and authorized also by the Sa- 
 viour's promise to his disciples in anticipa- 
 tion of persecution : " For I will give you a 
 mouth and wisdom, which all your adversaries 
 shall not be able to gainsay nor resist." 3 
 
 ^ I Ki.3: II. Ma. i: 5. 
 
 2 Lu. 21 : 15. See also Ex. 4 : 12. Ac. 6 : 10, and 
 I Cor. 2 : 4, 13. 
 
THE DOCTRINE OF PRAYER. 25 
 
 {b) For restoration to health. Abraham 
 prayed, and God healed Abimelech, and his 
 wife, and his maid servants;^ and Hezekiah, 
 in answer to prayer, was healed, though 
 **sick unto death." ^ Paul prayed for the 
 father of Publius, and he was healed '' of a 
 fever and of a bloody flux ;" ^ and the 
 Saviour, in answer to the petition of the cen- 
 turion, healed his servant, who " was sick 
 and ready to die.""* Indeed, the Apostle 
 James elevates this into a universal privilege : 
 "Is any sick among you ? Let him call for 
 the elders of the church, and let them pray 
 over him and the prayer of faith shall save 
 the sick, and the Lord shall raise him up."^ 
 Asa is reproached because in his last sickness 
 he had recourse to physicians rather than to 
 the Lord.'^ 
 
 {e) For offspring ; and for the welfare of 
 
 children. Hannah '' and Zacharias^ prayed for 
 
 ' Gen. 20: 17 "2 Ki. 20 : 5. 3 Ac. 28 : 8. 
 
 * Lu. 7 : 2. 6 ja. 5 : j^. 15. 6 o Chr. 16 : 12. 
 
 ' I Sam. I : .27. 8 Lu . i ; 13.. 
 
26 THE DOCTRINE OF PRAYER. 
 
 offspring, and their petitions were granted. 
 Abraham prayed for blessings on his son, 
 Ishmael,^ and God heard him. The Saviour 
 granted the petition of the Syro-phenician 
 woman ^ in behalf of her daughter ; and of the 
 " certain man who came kneeling down to him, 
 and saying: Lord, have mercy on my son."^ 
 {d) For deliverance from prison ; and front 
 distress and afflictio?t. In answer to prayer, 
 Peter* was delivered from prison; and 
 prayer furnished the occasion for the rehef 
 of Paul and Silas ^ from the dungeon 
 and the stocks. David, in the day of 
 trouble, ^ sought the Lord, and God *' gave 
 ear unto him ; " ** out of the low dungeon," 
 Jeremiah called upon the name of the Lord, 
 and he " heard his voice ; " ^ and Jonah 
 testifies, *' Out of the belly of hell cried I, 
 and thou heardest my voice." ^ 
 
 1 Gen. 17 : 20 ^ Mat. 15 : 22. ^ Mat. 17 : 14. 
 
 •* Ac. 12:5. 6 Ac. 16:25. 6 Ps. 18 • 6. and 77: 2. 
 
 ' Lam. 3 : 55, 56. * Jo. 2 : 2. 
 
THE DOCTRINE OF PRAYER. 2/ 
 
 {e) For the good tilings of this world that 
 are necessary for physical support and com- 
 fort. The Saviour taught his disciples to 
 pray: " Give us this day our daily bread." 
 There is no instance where prayer was 
 answered that was offered for gratification of 
 ambition, of avarice, and of appetite in excess. 
 The Saviour rejected the petition of the 
 mother of Zebedee's children when she 
 prayed that her sons might sit, one on his 
 right hand and the other on his left hand in 
 his kingdom.^ The prayer of Agur^ seems 
 to agree with the precepts ^ on the subject : 
 ** Give me neither poverty nor riches ; feed me 
 with food convenient for me." To this may 
 be added the prayer of Jabez for prosperity 
 and protection : " Oh that thou wouldest 
 bless me indeed, and enlarge my coast, and 
 that thine hand might be with me, and that 
 thou wouldest keep me from evil, that it 
 
 1 Mat. 20 : 20. "^ Prov. 30 : 8. 
 
 2 Prov. 23 : 4. Mat. 19 : 23. i Tim. 6 : 9. 
 
28 THE DOCTRINE OF PRAYER. 
 
 might not grieve me ! and God granted him 
 that which he requested." ^ 
 
 (/) -^g^iii^i the sword, judgment, pestilence 
 and fmnme. Men prayed against pubHc ene- 
 mies;^ that God would prevent their as- 
 saults ; ^ that he would give victory over 
 them ; ^ and that he would relieve his people 
 from the oppression of those by whom they 
 had been subjugated.^ And Solomon gives 
 us to understand that prayer by the people 
 of Israel would be efficacious : " If there 
 be any famine in the land, if there be pesti- 
 lence, blasting, mildew, locust, or if there be 
 caterpillar, if their enemies besiege them in 
 the land of their cities; whatsoever plague, 
 whatsoever sickness there be."^ 
 
 {g) For the control of the seaso?zs. The 
 quotation under the last head illustrates this 
 also. Solomon prayed that God would hear 
 
 * I Chr. 4:10. * Josh. 7 : 6. 
 
 ^ Neb. 4:9-15. ■* I Sam. 7 : 9, 10. 2 Chr. 
 
 14: II, and 20 : 6, and 32 : 20. 
 
 5 Ex. 2:23-25. 2 Ki. 13:3-5, « I Ki. 8 : 37. 
 
THE DOCTRINE OF PRAYER. 29 
 
 the petition of the people for rain when 
 " heaven is shut up ; " ^ and James tells us, 
 ♦' Elijah was a man subject to like passions 
 as we are, and he prayed earnestly that it 
 might not rain ; and it rained not on the 
 earth by the space of three years and six 
 months. And he prayed again and the heav- 
 ens gave rain, and the earth brought forth 
 her fruit." ^ 
 
 3. Examples of prayer anszvered in the do- 
 viains of the miraculous and the supernatural. 
 By prayer of Moses the plague of frogs 
 was removed from the Egyptians ; ^ and 
 through his intercession, the fire was quenched 
 which the Lord caused to burn among the 
 Israelites and consume them because of their 
 complaining.'* When time was likely to fail 
 for the complete destruction of the Amorites, 
 Joshua was authorized to command effec- 
 tively, " Sun stand thou still upon Gibeon, 
 
 ^ I Ki. S : 35. ' Ja. 5 : I7, iS. 
 
 2 I Ex. 8 ; 13. * Num. ii : i, 2. 
 
30 THE DOCTRINE OF PRAYER. 
 
 and thou, moon, in the valley of ^ Ajalon." 
 After slaying a thousand Philistines with the 
 jaw bone of an ass, Samson was sore athirst, 
 and in danger of famishing, prayed ; and 
 " God clave an hollow place that was in the 
 jaw, and there came water thereout," and he 
 drank and revived.^ In answer to the prayer 
 of ** the man of God," Jeroboam's hand which 
 had been miraculously *' dried up " in the act 
 of offering violence, was ''restored ^ again." 
 Elijah prayed, and *' fire from the Lord fell 
 and consumed the burnt sacrifice, and the 
 wood and the stones, and the dust, and licked 
 up the water that was in the trench." ^ 
 
 God consented by miraculous tests to de- 
 cide lots in answer to prayer. By accepting 
 the test of Abraham's servant,^ he miracu- 
 lously indicated to him whom he had ap- 
 pointed to be the wife of Isaac. Accepting 
 Gideon's test, he showed him that He would 
 
 ' Jos. 10 : 12. ^ Jud. 15 : 19. 
 
 3 I Ki. 13 : 6. 4 I Ki. 18 ; 38. 
 
 ^ Gen. 24 : 14. 
 
THE DOCTRINE OF PRAYER. 3 1 
 
 save Israel by his hand, now, by moistening a 
 fleece of wool with dew while all the earth 
 beside was dry ; and then, by making the 
 fleece dry while upon all the ground there was 
 dew.-^ On the prayer of Isaiah, the shadow 
 was brought back ten degrees on the dial of 
 Ahaz,^ as a sign to Hezekiah that the Lord 
 would heal him. In answer to the prayer of 
 the disciples, God caused the lot to fall upon 
 Matthias as an apostle in the place of 3 Judas. 
 
 God sometimes answered prayer through 
 the mouths of supernatural visitants. '* The 
 man Gabriel '' gave Daniel the information 
 sought at a throne of grace ; * and a ** man 
 stood before Cornelius in bright ^ clothing, " 
 while he '* prayed in his house," and said, 
 " Thy prayer is heard." 
 
 Blind Bartimeus prayed and sight was 
 bestowed upon him.^ In some instances, the 
 dead was brought to life again in answer to 
 
 ' Jud. 6 : 36-40. ^ 2 Ki. 20 : 11. 
 
 " Ac. I : 23-26. * Dan. 9 : 21. 
 
 ^ Ac. 10 : 30. ^ Mar. 10 : 46. 
 
32 IHE DOCTRINE OF PRAYER. 
 
 prayer.i But we need not multiply instances 
 under this head. 
 
 Under divine impulse, then, and with 
 faith strong enough, men in ancient times 
 did not hesitate to ask for those things they 
 desired, even though the answer required the^ 
 display of miraculous and supernatural power. 
 
 Prevailing prayer has been offered up for 
 the restoration of the dead to life ; but the 
 scriptures present no case where prayers, pre- 
 vailing or otherwise, were offered to affect, 
 temporarily or permanently, in the other 
 world, the state of the dead. 
 
 In answer further to the question, what is 
 the scope and what the rule of prayer, notice. 
 
 Second, What inferences may be legiti- 
 mately drawn from the general tenor of the 
 scriptures applicable to the subject. 
 
 No argument is needed to sustain the in- 
 ferences that it is legitimate to pray that God 
 would give all the aid necessary to enable us 
 1 2 Ki. 4 : 33. Ac. 9 : 40, and 20 : 10. 
 
THE DOCTRINE OF PRAYER. 33 
 
 to obey His commandments ; that He would 
 bestow upon us all the things contained in 
 His promises, and give us grace to escape all 
 the things contained in His threatenings ; 
 that he would bestow upon us all those bless- 
 ings designed for men that are discussed in 
 the doctrines of the gospel, and all such as 
 scripture history informs us were conferred 
 actually upon His people. Finally, the infer- 
 ence is legitimate that we may ask for all 
 those things which were obtained in answer 
 to prayer by those whose circumstances were 
 similar to ours. 
 
 But the question can be answered compre- 
 hensively, briefly and completely by. 
 
 Third. Inquiring what are the precepts 
 on the subject applicable to all devout per- 
 sons and to all times. 
 
 What kind of persons will God hear? 
 **The Lord is nigh unto all them that call 
 upon him, to all that call upon him ^ in truths 
 » Ps. 145 : 18. 
 
34 THE DOCTRINE OF PRAYER. 
 
 What range of topics can devout men 
 legitimately introduce into prayer? 
 
 {a) Whatsoever desires they have which they 
 can express before God, with a belief that He 
 will gratify them. *' Therefore I say unto 
 you, what things soever ye desire when ye 
 pray, beheve that ye receive them and ye shall 
 have them." ^ " And all things whatsoever 
 ye shall ask in prayer believing ye shall 
 receive."^ 
 
 {b) They can ask what they will, " If ye 
 abide in me, and my words abide in you, ye 
 shall ask what ye will, and it shall be done 
 unto you."^ 
 
 ic) What they ask according to the will of 
 God. *' And this is the confidence that we 
 have in him, that if we ask anything according 
 to his will, he heareth us." ^ 
 
 In one of the above quotations, men are 
 invited to present petitions according to their 
 
 ^ Mar. II : 24. a Mat. 21 : 22. See also 
 
 I Jno. 5 : 15, and Jno. 14 : 13, 14, and 15 ; 16. 
 3 Jno. 15:7. '' I Jno. 5 : 14. 
 
THE DOCTRINE OF PRAYER. 35 
 
 ownzvills: in another, they are Instructed to 
 ask according to the will of God. The conflict 
 in the precepts is apparent, not real, as will be 
 shown hereafter. 
 
 Scripture precepts, then, enable us to give 
 the scope and the rule of prayer in one short 
 sentence : Men are at liberty to pray in the 
 name of Christ, for anything they desire, ac- 
 cording to the will of God, in the realm of na- 
 ture, providence, or grace; and they will 
 obtain the»answer, provided that they present 
 the petition in faith, fully believing that it is 
 God's will to bestow it, and that they will 
 certainly receive it. 
 
CHAPTER II. 
 
 THE UTILITY OF PRAYER. 
 
 God's authority unmistakably enjoins 
 prayer as a duty ; . and every renewed heart 
 with gratitude and joy exercises it as a priv- 
 ilege. Scripture and experience thus join in 
 sustaining the proposition that prayer is of 
 divine appointment. Yet, notwithstanding, 
 the subject never fails to spring in every think- 
 ing mind questions more or less embarrassing 
 — questions not impertinent or captious, but 
 such as rise spontaneously, and need to be 
 answered in order to harmonize this injunc- 
 tion with other portions of divine revelation. 
 Why should God require men to pray? If 
 He knows what we need before we ask Him — 
 nay, if He must tell us what our wants are be- 
 fore we can discover them ourselves, is it not 
 
THE UTILITY OF PRAYER. 37 
 
 a useless formality for us to present back to 
 Him in the form of petition what He has 
 already impressed upon us in the form of 
 want and desire ? What is the utility and 
 what the philosophy of prayer ? As already 
 intimated, these are pertinent questions; and 
 the answers to them will tend further to 
 elucidate prayer, and prove that it must be 
 a divine requisition. 
 
 The answer may be given in general terms 
 thus: Men are required to pray because God 
 would use them as instrumentalities in His 
 hands for the accomplishment of His wise and 
 gracious purposes in reference to them. 
 
 But specifically : 1st, By prayer, God would 
 check the tendency in the human mind to 
 forget Him. The infinite Creator, Preserver, 
 and Redeemer, has a right to supreme posi- 
 tion in the human intellect, bringing all other 
 thoughts into captivity to Him — to a perma- 
 nent residence in the human heart, compelling 
 all other objects of affection to make obeisance 
 
38 THE UTILITY OJf PRAYER. 
 
 and pay tribute. It is for man's highest 
 interest also that this should be so ; and he 
 attains to his greatest felicity here, when he 
 can say, " Whom have I in heaven but thee ? 
 and there is none upon earth that I desire be- 
 side thee." But unhappily, by the fall, the 
 race lost the principle of supreme love to 
 God ; and every unrenewed human mind is 
 averse to thoughts of Him. What though the 
 heavens declare the glory of God, and the 
 firmament showeth His handy work — though 
 day unto day uttereth speech and night unto 
 night showeth knowledge, men's eyes see not 
 God in creation, their ears hear not His voice 
 in nature. Their hearts say to Him, '' Depart 
 from us, we desire not a knowledge of thy 
 ways." The inspired description of unre- 
 newed persons is, " God is not in all their 
 thoughts ; " and even the renewed, until fully 
 sanctified, detect in themselves frequently 
 *' an evil heart of unbelief in departing from 
 the living God." Now, to assert His own 
 
THE UTILITY OF PRAYER. 39 
 
 rights, and for the attainment of His people's 
 good, our Father in heaven would correct this 
 tendency. For this object, in part, were or- 
 dained the administration of grace, and the 
 mission of the Son and of the Spirit. The loss 
 of supreme love to God constituted depravity ; 
 and the restoration of this principle to the 
 human heart in all its perfection and power 
 will constitute the completeness of the work 
 of grace undertaken by the Persons of the 
 adorable Trinity. For this purpose, heaven 
 brings into operation not only, divine princi- 
 ples, but human agency : not only imparts 
 spiritual influences, but requires and enforces 
 human habits. One of these is the habit of 
 approaching formally into his presence at 
 short intervals, and communing with him, as 
 it were, face to face. To obey the command, 
 " Pray without ceasing," ^ implies the mainte- 
 nance of a frame of mind which will quaHfy, 
 in all circumstances and at all times, for a 
 
 » I Thes. 5 : 17. 
 
40 THE UTILITY OF PRAYER. 
 
 prompt approach to the throne of grace — nay, 
 which will make one always consciously in the 
 presence of God, acknowledging Him in all 
 things, with every thought and feeling, as it 
 were, in a devotional attitude. By prayer, 
 then, men are able to retain God in their 
 thoughts ; for it is a duty which cannot be 
 performed without frequent, if not constant, 
 thoughts of Him. 
 
 2d. Men are required to pray, because God 
 would have them to prize His blessings when 
 He bestows them. It is a trait of human na- 
 ture that men esteem that lightly which costs 
 them little. However valuable intrinsically 
 anything may be, if it comes to us freely and 
 gratuitously, it makes no impression upon us. 
 How lightly do men esteem God's great nat- 
 ural blessings ! The pure breath of heaven, 
 that inflates our lungs, that imparts vitalizing 
 qualities to our blood — indeed, that is synon- 
 ymous with life itself; the water that gushes 
 from ten thousand fountains around us, to 
 
THE UTILITY OF PRAYER. 4I 
 
 slake our thirst, and in numberless other 
 ways, minister to our comfort and health ; the 
 sun that with glorious light illuminates our 
 pathway, fertilizes our fields, and robes our 
 landscapes with splendor — By whom are these 
 inestimable blessings suitably appreciated ? 
 Who thanks God every time he inhales the 
 life giving air; acknowledges his obligations 
 every time he quaffs the cooling beverage : 
 and gives glory to God every time that he is 
 consciously bathed in the sun's effulgence? 
 Suppose proclamation were made from heaven 
 that when the sun declines to-day behind the 
 western horizon, it would withdraw its rays 
 from the heavenly bodies also, and leave this 
 world in perpetual darkness, unless men put 
 up importunate prayer that God would send 
 it back again to dispense its daily beneficence. 
 Suppose that men believed that proclamation 
 as genuine and authentic, and realized the 
 utter stagnation and death which would re- 
 sult, how many would carelessly seek their 
 
42 THE UTILITY OF PRAYER. 
 
 couches at the accustomed time for retire- 
 ment? Who would refuse or neglect to pray, 
 as well as he could ? And when the usual 
 time should arrive for appearances indicating 
 the approach of the morning sun, how many 
 anxious eyes would be directed to the eastern 
 heavens ; and when the first faint streaks of 
 dawn should appear, giving guaranty of the 
 approach of the king of day, and furnishing 
 evidence that their prayers had been an- 
 swered, how many hearts would swell with 
 gratitude to God, and how many tongues 
 would be eloquent in His praise ! Yet, the 
 unconditional blessings are just as great as 
 they would be in the case supposed. God 
 deals with men according to his knowledge of 
 their character. That His blessings of provi- 
 dence and of grace may not be as lightly 
 esteemed as the great natural gifts, He re- 
 quires that men should feel interested in their 
 acquisition ; and be in a frame of mind pre- 
 pared to appreciate them when acquired ; 
 
THE UTILITY OF PRAYER. 43 
 
 and therefore He commands them to pray to 
 him. 
 
 3d. By prayer, men are made to take 
 themselves under their own watch-care, and 
 to be systematic christians. We cannot adore 
 God for what He is, unless we study His char- 
 acter in nature, providence and revelation ; 
 nor can we thank Him for what He does, un- 
 less we make ourselves acquainted with the 
 very items of His goodness. We cannot prop- 
 erly confess sins to Him, unless we know not 
 only our sinful disposition but the overt acts 
 we have committed ; and we cannot present 
 petitions unless we ascertain and feel our 
 wants. Now, all these things imply system, 
 watchfulness, and care. They imply that 
 our minds are so attentive that none of 
 God's dealings escape us that our sins are 
 not committed without our consciousness 
 and recognition ; and that no real want 
 escapes us through inadvertence. Does God 
 require that we should at short intervals re- 
 
44 THE UTILITY OF PRAYER. 
 
 count to Him the items of His goodness, and 
 give a full and minute account of ourselves ? 
 Then, He virtually requires that we should 
 keep a record of all these items ; which is 
 but to require that we should be thoughtful, 
 watchful, and systematic. No one can faith- 
 fully discharge the duty of prayer without 
 becoming a systematic christian. 
 
 4th. God requires us to pray in order that 
 we may stand pledged to labor for the things 
 for which we pray. The divine life in the hu- 
 man soul, and its progress in the human ex- 
 perience, are the products of divine grace. By 
 grace are men saved, through faith, and that 
 not of therriselves, it is the gift of God ; and 
 Christ is the author and finisher of faith. 
 But, in salvation, God deals with men not 
 as automata, but as sensitive and volitional 
 beings. Though he works in them, it is that 
 he might make them will and do of his 
 good pleasure. True, in justification, ''God 
 imputeth righteousness without works ; " and 
 
THE UTILITY OF PRAYER. 45 
 
 in this connection, men are commanded to 
 "work not," but to '* believe on him that 
 justifieth the ungodly; " ^ but being justified 
 by faith, they are exhorted to work out their 
 own salvation with fear and trembling ; and 
 are encouraged to do so by the assurance 
 that it is God who worketh in them to will 
 and to do of His good pleasure.^ If converted 
 men have faults, if they are liable to besetting 
 sins, the method of God's grace is to remove 
 them, not by reaching down an almighty hand 
 and taking them instantly away, as if they 
 were material substances, but to impart such 
 influences as to make His people discover the 
 faults and the sins ; and abhor them ; and 
 successfully struggle against them. Do men 
 need any bestowal or any growth of spiritual 
 graces — as e. g. of faith, and hope and love ? 
 The method of God is not to reach down His 
 hand, and put these graces, as foreign sub- 
 stances, into the soul, but rather to impart to 
 ' Rom. 4:6. 2 Y\{\\. 2 : 12, 13. 
 
46 THE UTILITY OF PRAYER. 
 
 the individual a divine principle, and subject 
 him to the operation of a divine influence, so 
 as to enkindle in his breast the desire for 
 these graces, and stimulate him to the effort 
 to secure them, by the use of such self-culture 
 as the Holy Spirit will enable him successfully 
 to employ. Now, to this end, God makes the 
 requirement of prayer. Is any one convinced 
 that he has faults of character; does he feel 
 that he is in danger of being overcome by 
 constitutional and easily besetting sins, and, 
 with this conviction and this feeling, does he 
 come to the throne of grace, and beg God to 
 take away those faults and to free him from 
 those sins ? Then, in the very act of prayer, 
 he in effect pledges himself that he will do all 
 in his power to overcome those faults, and to 
 guard against those sins. His prayer is a 
 declaration of war against them, and an arm- 
 ing of himself with the panoply of heaven, 
 which, under the divine blessing, will ulti- 
 mately bring him off victorious over them. 
 
THE UTILITY OF PRAYER. 47 
 
 No one can prayerfully confess a fault or a sin 
 to God, and go away and thoughtlessly or reck- 
 lessly indulge the one or commit the other. 
 
 Does any one earnestly desire the acqui- 
 sition of a christian grace, or its increase in 
 growth and power ? God kindles that desire. 
 Does he pray for this blessing? Then, he 
 pledges himself that, God helping him, he will 
 deny himself of all things that would tend to 
 hinder the existence of the grace or its 
 growth ; that he will direct his attention to 
 all such things as would tend to produce it, 
 or to stimulate its growth. For example, 
 Does he pray for faith? Then, he pledges 
 himself that he will resist the evil heart of 
 unbelief that is in him, and by a careful study 
 of God's word, will try to convince himself of 
 His free mercy and grace in Christ Jesus ; of 
 the fulness of the atonement to save the 
 chief of sinners who relies upon it ; and of the 
 faithfulness of God, who invites men to trust 
 in His Son, and who promises salvation to all 
 
48 THE UTILITY OF PRAYER. 
 
 who thus believe. It would be mockery to 
 pray for faith, or for its increase, without using 
 the means that God appoints and blesses ; for 
 faith Cometh by hearing, and hearing by the 
 word of God. When men therefore ask God 
 to increase their faith, they virtually pledge 
 themselves to do all in their power, with the 
 blessing of God, to cultivate this grace in 
 themselves. So we may illustrate in the case 
 of hope, or love, or any other christian grace. 
 
 The same reason may be given for the 
 scriptural command to pray for others. God 
 requires us to present to Him intercessions for 
 others, not because He needs information from 
 us of their wants, or because He waits for an 
 impulse to act in their behalf, but 
 
 (a) Because He would cultivate our chris- 
 tian graces. The waters of benevolence are 
 refluent ; and he is watered most in his own 
 soul who is most active in watering the souls 
 of others.^ 
 
 * Prov, II : 25. 
 
THE UTILITY OF PRAYER. 49 
 
 (b) God requires us to pray for others 
 that we might thus be stimulated to work for 
 them. No one can, in good faith and with 
 strong desire, pray for a good thing in behalf 
 o{ another, without standing pledged to do 
 all in his power to help him to that good 
 thing. No one can truly pray for the salva- 
 tion of another without feeling impelled and 
 pledged to do all in his power to bring him to 
 Christ. His personal efforts, in all judicious 
 ways, will inevitably accompany his prayers, 
 and grow out of them. No one can pray for 
 the salvation of the heathen without virtually 
 pledging his property, and, if necessary, him- 
 self also to carry to them the glad tidings of 
 salvation. Desire prompts the prayeri and 
 the prayer increases the desire, and both 
 exert an influence upon the petitioner — the 
 one, by direct power impelling, the other, by 
 reflex influence, pledging him to active efforts 
 to the evangelizing of the heathen. 
 
 Thus it is seen that prayer is not a sense- 
 
50 THE UTILITY OF PRAYER. 
 
 less requirement, without reason or philos- 
 ophy, but an efficient instrumentality, appoint- 
 ed by infinite wisdom, for God's glory ; for the 
 sanctification of His people ; and for the 
 spread of His gospel throughout the earth. 
 
CHAPTER III. 
 
 PRAYER AS RELATED TO PROVIDENCE. 
 
 The previous discussion shows that the 
 doctrine of prayer is in harmony with God's 
 sovereignty and immutability in the Kingdom 
 of Grace. All difficulty in this connection 
 vanishes when we admit that He uses men as 
 instrumentalities in His hands for the accom- 
 plishment of His gracious purposes toward 
 them. He may then use prayer as an or- 
 dained means for the attainment of His or- 
 dained ends. 
 
 But does not the doctrine of Prayer as it 
 stands related to that of Providence involve 
 the utmost absurdity, inconsistency and con- 
 fusion? Take the two instances of rain and 
 disease : Elijah prayed that it might not rain, 
 and it rained not for the space of three years 
 
52 AS RELATED TO PROVIDENCE. 
 
 and six months, and he prayed again and the 
 heavens gave rain ; and James says the prayer 
 of faith shall save the sick. Now, if God 
 should put it into the power of His people to 
 control such important questions as the sea- 
 sons and health, is it not the same virtually 
 as abdicating the throne of Providence, and 
 elevating His people to it in His stead ? And 
 then what inextricable confusion would re- 
 sult ! Here is a pious farmer whose crops 
 will be injured by rain, separated only by a 
 fence from another whose crops demand it in 
 copious abundance — a battle is to be fought 
 between the -armies of two professedly chris- 
 tian people at war ; and the pious of both 
 nations meet at the throne of grace with 
 conflicting petitions. Whose prayers will be 
 availing? and on what principles will God's 
 decisions be made accepting or rejecting? 
 
 This seems to be a very serious difficulty, 
 but the word of God enables us to remove it. 
 The solution is found in the scriptural state- 
 
AS RELATED TO PROVIDENCE. 53 
 
 ment, that men never truly pray excepting as 
 God indites their petitions. Christians never 
 ofifer "effectual fervent " prayer excepting as 
 they utter at the throne of grace those things 
 the desire of which He had previously put into 
 their hearts. If this proposition can be proved, 
 the difficulty is removed ; for God will not 
 enkindle in the hearts of His people any desire 
 for things in the realm of nature, providence 
 or grace, which it is not His purpose to bring 
 to pass. That men do not present prevailing 
 prayer excepting as God gives the impulse, 
 kindles the desire, and imparts the faith 
 strong enough to encourage approach to the 
 throne, is argued, 
 
 1st. From the promise He makes through 
 the Prophet Zechariah, to the house of David 
 and the inhabitants of Jerusalem, that He 
 would " pour upon them the Spirit of grace 
 and supplication." ^ The Spirit here is as- 
 serted to be the author not only of all grace or 
 
 * Zech. 12 : 10. 
 
54 AS RELATED TO PROVIDENCE. 
 
 holiness, but of all genuine supplications also. 
 He shows the want, kindles the desire, and 
 indites the petition. Whether then the sup- 
 plication relates to things in the domain of 
 grace, or nature, or providence, it is indited 
 by the Spirit of supphcations ; and is effectual 
 because thus indited. There is no danger of 
 conflict between such petitions and God's 
 purpose in grace, nature, or providence ; for 
 " He that searcheth the hearts knoweth what 
 is the mind of the Spirit, because he maketh 
 intercession for the saints, according to the zvill 
 ofGocir^ 
 
 2d. Again, the proposition is sustained 
 positively and in direct terms, by Paul in his 
 epistle to the Romans : " Likewise the Spirit 
 also helpeth our infirmities ; for we know not 
 what we should pray for as we ought ; but 
 the Spirit itself maketh intercession for us 
 with groanings which cannot be ^ uttered." 
 Here the doctrine is set up that we know not 
 * Rom. 8:27. 2 j^oin^ 8 : 26. 
 
AS RELATED TO PROVIDENCE. 55 
 
 what we should pray for as we ought ; and 
 that the Spirit suggests to us the subject 
 matter of our true petitions. The inference 
 is plain and unmistakable that when w^e, in 
 our ignorance, without divine suggestion, 
 select the topics to be presented to the throne 
 of grace, our petitions are unavailing and 
 void ; and that in all cases of acceptable 
 prayer, the Spirit not only kindles the desire 
 and imparts the faith, but suggests to us 
 *' what we should pray for." " There is here 
 an illustration by example given of the Spirit's 
 help in prayer^ namely, not only by exciting 
 us to pray, and strengthening us in prayer, 
 but suggesting to us what we should pray for, 
 and how our prayers should be expressed. 
 This influence of suggestion is in order to set 
 the thing in the strongest point of view, by 
 making, per f^eTdA?}^ptv, the Holy Spirit utter 
 what he only suggests." * *' The Holy Spirit 
 intercedes effectively in the heart as our helper 
 
 ^ Bloomfield in loc. 
 
56 AS RELATED TO PROVIDENCE. 
 
 by impelling us to prayer, and suggesting to 
 us how we ought to pray ; by exciting in 
 our hearts aspirations, unutterable by the 
 tongue, to our Heavenly Father ; finally, by 
 himself praying, as it were, in us — for tis, so 
 that we by him cry Abba, Father." * 
 
 3d. The passage in James, if it be prop- 
 erly translated, sustains as effectively the 
 proposition : " The effectual fervent prayer 
 of a righteous man availeth much." ^ Now, 
 there are not in the original two words, one 
 meaning '' effectual," and the other " fervent," 
 but one Greek word, E'vepyovfih?],{ev, in, and ^P7^^> 
 work,) which is properly rendered inwrought. 
 " The prayer of a righteous man inwrought 
 [by the Holy Spirit] availeth much." Other 
 passages also tend to the same conclusion— 
 as, " praying in the Holy Ghost ; "^ "praying 
 always with all prayer and supplication in the 
 Spirit." 3 
 
 * Bloomfield in loc. * Ja. 5 : 16. 
 
 ^ Jude 20. ' Ep. 6 : 18. 
 
AS RELATED TO PROVIDENCE. 5/ 
 
 4th. An argument corroborative of the 
 proposition is found also in the fact that sin- 
 cere and earnest petitions may be presented 
 and yet fail to become prevailing prayer. 
 Impelled not by God's Spirit but by personal 
 tribulations and disquietudes, or by a strong 
 desire for some coveted earthly good — sym- 
 pathizing with others in their dangers or 
 necessities, we may with much emotion, and 
 with great importunity, besiege a throne of 
 grace unavailingly. How often have chris- 
 tians entreated earnestly for the removal of 
 some affliction, or agonized in prayer for the 
 delivery of loved ones from impending death, 
 without obtaining the favor sought! These 
 desires, natural and commendable, are some- 
 times stimulated and seconded by the Holy 
 Spirit. In such cases, the petitions are pre- 
 sented not only with importunity and emotion, 
 but with a strong confidence also that God 
 would hear. Many a time has the christian 
 come from his closet with a firm conviction 
 
58 AS RELATED TO PROVIDENCE. 
 
 that God would restore to health one whose 
 case had been considered hopeless by his 
 physician. ' How often too, alas, has he with 
 sinking heart made agonizing supplications of 
 this kind, feeling all the time that his prayer 
 was not obtaining audience with God ! The 
 scriptures furnish some striking examples of 
 this kind : Paul, without success, *^ besought 
 the Lord thrice " that the " thorn in the 
 flesh, the messenger of Satan," " might depart 
 from " him ; ^ Moses, addressing Israel, tes- 
 tified, *' And I besought the Lord at that 
 time, saying, O Lord God, ... I {bray 
 thee, let me go over, and see the good land 
 that is beyond Jordan, that goodly mountain, 
 and Lebanon. But the Lord . . . would 
 not hear me ; and the Lord said unto me, 
 Let it suffice thee ; speak no more unto me 
 of this matter; "2 and in Gethsemane the 
 Saviour prayed for the third time in substance, 
 '* O my Father, if it be possible, let this cup 
 * 2 Cor. 12 : 8. ' Duet. 3 : 23-26. 
 
AS RELATED TO PROVIDENXE. 59 
 
 pass from me : nevertheless not as I will but 
 as thou wilt." Nor are petitions of this char- 
 acter sinful if made conditioned on God's will ; 
 nor are they altogether in vain. If the spe- 
 cific favor sought for is denied, God will 
 make evident to the consciousness of the 
 petitioner as he did to that of Paul that His 
 grace will be sufficient for him ; ^ wdll elevate 
 him as He did Moses to some Pisgah's ^top ; 
 and will make him partake in some degree of 
 the profound submission and resignation of 
 the Saviour, and say with Him, " O my Father, 
 if this cup may not pass away from me, except 
 I drink it, thy will be done." But prevailing 
 prayer — that which secures specifically and 
 literally the blessing sought, is that which is 
 indited by the Holy Spirit. 
 
 It will be seen that the doctrine of prayer 
 does not conflict with that of providence. It 
 does not virtually dethrone God and enthrone 
 His people instead ; nor does it suggest the 
 
 * 2 Cor. 12:9. a Deut. 3 : 27. 
 
6o AS RELATED TO PROVIDENCE. 
 
 idea of inextricable confusion in the admin- 
 istration of providence ; for christians never 
 put up prevaiHng prayer — as in other things, 
 so also in matters pertaining to the adminis- 
 tration of Providence — excepting as they are 
 impressed and instigated by the Holy Spirit. 
 Question, But it may be asked, why all 
 this formality ? Events of providence depend 
 upon God's purpose and His almighty power; 
 and no efficiency can be communicated to 
 Hi'm by the intervention of poor finite men. 
 Why then does He ever put the desire for 
 the providential event first into His people's 
 minds, and then virtually delay the execution 
 of His plan until they express that desire to 
 Him in the form of prayer? Because he 
 would elevate them into partnership with 
 Himself in the administration of Providence 
 also. In the Kingdom of Grace, He needs 
 not the cooperation and assistance of His 
 feeble creatures. In all His operations for 
 the salvation of men, He could employ only 
 
AS RELATED TO PROVIDEN'CE. 6 1 
 
 heavenly agencies ; or without instrumen- 
 tahty, could speak the \yord, or even enter- 
 tain the volition only, and sinners could be 
 instantly sanctified. But He chooses to 
 employ human instrumentality rather. It 
 pleases God by the foolishness of preaching 
 to save them that believe.^ It is His will that 
 faith should come by hearing, and hearing by 
 the word of God.'-^ Consequently, no inhabit- 
 ant of heaven has the prerogative to declare 
 to sinners the glad tidings of salvation. 
 While on earth, the Saviour, like His dis- 
 ciples, preached, saying : '' Repent : for the 
 kingdom of heaven is at hand."^ But when, 
 from heaven, in light brighter than the 
 noonday sun, He appeared to Saul near 
 Damascus, He did not explain to him the 
 way of salvation in answer to the question, 
 " Lord, what wilt thou have me to do ? " but 
 said to him, *' arise and go into the city, and 
 it shall be told thee what thou must do." 4. 
 
 * 1 Cor. i: 21. " Rom. lo: 17. 
 
 ' Mat. 4 : 17. * Ac. 9 : 6. 
 
62 AS RELATED TO PROVIDENCE. 
 
 To Ananias was given the great privilege to 
 lead the blind sinner to the cross. The Holy- 
 Spirit enables*men to understand the gospel ; 
 but He never preaches it to them. Hence 
 He instructed Philip to join himself to the 
 ■eunuch's chariot.^ When the " angel of 
 'God " appeared to Cornelius, though per- 
 imitted to testify, " Thy prayers and thine 
 .alms are come up for a memorial before 
 «God," it was not his prerogative to preach 
 !the gospel. A sinner saved by grace alone 
 •was to have this great privilege. Therefore 
 ■his instruction, ** Send men to Joppa, and 
 call for one Simon, whose surname is Peter; 
 ... he shall tell thee what thou oughtest to 
 do." 2 In the Kingdom of Grace, God's 
 ministers and people are co-workers^ and 
 laborers together^ with Him. If then He 
 elevates His people into partnership with 
 Himself in the Kingdom of Grace, which is 
 
 * Ac. 8: 29. 5 Ac. 10: 5, 6. 
 
 * 2 Cor. 6:1. ^ I Cor. 3 : 9. 
 
AS RELATED TO PROVIDENCE. 63 
 
 the greater, why should it be thought strange 
 that He sTiould give them a like position in 
 the Kingdom of Providence, which is the less ? 
 
 It wnll be seen then that God requires 
 prayer not only that His people may be sanc- 
 tified, and made active in his service, but also 
 that they may be elevated into partnership 
 with him in the administration of nature, 
 providence, and grace. How greatly then 
 does He honor the work of the Son and of the 
 Holy Spirit, when He thus permits redeemed 
 sinners to manifest, without impertinence or 
 imbecility, an interest in all His administra- 
 tions on earth ! 
 
 It will be seen, again, that the ^precept, 
 which authorizes men to put up prayers ac- 
 cording to their own will, does not conflict 
 with that which limits them to the petition 
 that accords with the will of God ; for they 
 have no prevaiHng will excepting as God 
 works it in them. 
 
 ' Vid. pp. 34, 35. 
 
CONCLUSION. 
 
 I. MR. MULLER. 2. PROF. TYNDALL. 
 
 Two practical applications of the doctrine 
 will close this discussion. 
 
 I. If we have given a proper exposition of 
 Prayer as it stands related to Providence, it 
 would not be surprising if God should, in all 
 ages of the world, and under every dispensa- 
 tion, raise up those who should be distin- 
 guished from the great body of believers by 
 the closeness of their intimacy with Him ; by 
 the greatness of their faith ; and by the bold- 
 ness of their petitions. Nor would it be fa- 
 naticism should we believe and maintain that 
 He may give to one and another of His favored 
 servants, such impulses, impart to them such 
 desires, and endow them with such faith, as 
 to make them attempt without misgivings the 
 
CONCLUSION. 65 
 
 greatest enterprises for His glory, and the 
 good of men — enterprises involving perhaps 
 the expenditure of princely revenues, with no 
 other resources than the answer to prayer. 
 
 There is a striking example apparently of 
 this kind, contemporary with ourselves. A 
 man in Bristol, England, with no pecuniary 
 resources, and not engaged in any lucrative 
 business, undertakes to support thousands of 
 orphans ; to build for this purpose vast and 
 magnificent asylums ; and to carry on besides 
 other extended benevolent operations : all 
 involving the expenditure annually of hun- 
 dreds of thousands of dollars, which he pro- 
 fesses to acquire solely in answer to prayer. 
 According to his published statement, money 
 in a stream steady enough to prevent serious 
 embarrassment to his vast operations, flows to 
 him from the four quarters of the globe. 
 Now, it is not necessary for the present writer 
 to decide whether Mr. MuUer is a genuine 
 man or an impostor — whether his life is really 
 
66 CONCLUSION. 
 
 one of trust or a mere pretension and a sham. 
 It is sufficient for our present purpose to say 
 that the doctrine of prayer as exhibited in 
 the scriptures, prevents the modest profession 
 of a " life of trust " from being in itself incred- 
 ible and preposterous. 
 
 But we may venture a step further. If 
 Mr. Muller, in the many years he has been 
 professing to live a '* life of trust," has been 
 able to prove that these revenues he has been 
 disbursing were contributed by others, and 
 came to him without solicitation, his case, so 
 far from being abnormal; furnishes not only a 
 strong corroboration of the scriptural theory 
 of prayer, but a striking example illustrating 
 it. No one in his senses, and In good faith, 
 would have attempted, without personal re- 
 sources, such great things as he has, unless 
 God had kindled the desire, given the im- 
 pulse, and imparted the faith : and no one, 
 without divine impulsion and cooperation, 
 could have conducted such enterprises for 
 
CONCLUSION. dj 
 
 twenty years without failure, if he was candid ; 
 or disgraceful exposure, if he was an impostor. 
 
 To the great body of his people, God gives 
 impulse and faith in prayer adequate to meet 
 all the exigencies and duties and relations of 
 life; and requires them to be "not slothful in 
 business, fervent in spirit, serving the ^ Lord." 
 But one and another he may endow with such 
 faith as to make them undertake the most 
 extraordinary enterprises with no resources 
 excepting those obtained in answer to prayer. 
 Such seems to be Mr. Muller. 
 
 2. If the doctrine has been properly set 
 up, it will be seen how illogical is Prof. Tyn- 
 dall's famous prayer test. Doubting the 
 efficacy of prayer, or perhaps with the design 
 to expose its pretensions, he proposes that a 
 large number of prayers should be offered up 
 daily for a specified term, for the recovery of 
 certain inmates of a London hospital, while 
 the remainder of the patients should be 
 
 ' Rom. 12 : II. 
 
68 CONCLUSION. 
 
 treated medicinally alone. According to his 
 proposition, the one company is to rely 
 exclusively upon prayer; the other alone 
 upon medicine. And his question is, which 
 would be most likely to succeed in healing 
 the sick, christians with their faith and 
 prayers, or physicians with their skill and 
 medicines ? Now, it will be seen that this 
 proposition is based upon an entire miscon- 
 ception of the doctrine of prayer. 
 
 The bible represents that christians pray 
 because the Holy Spirit puts it into their 
 hearts to do so : the test proposes that they 
 should pray because Dr. Tyndall suggests it 
 to them. The bible teaches that effectual 
 prayer for others is impelled by a benevolent 
 and disinterested desire for their good : the 
 test proposes that it should be undertaken in 
 a spirit of antagonism — to join issue with Dr. 
 Tyndall. The bible exhibits a praying man 
 as approaching the throne of grace with 
 humility, and self-abasement : the test pro- 
 
CONCLUSION. 69 
 
 poses that he should step forth as a cham- 
 pion, vaunting his own importance and 
 efficiency. The bible requires one who would 
 pray to come with faith, nothing doubting : 
 the test requires that he should come, in 
 behalf of Dr. Tyndall, to put God to the test, 
 thus virtually justifying him in withholding 
 confidence until God had satisfactorily passed 
 the test. Finally, the bible requires us to 
 pray impelled by a desire for God's glory: 
 by the test we are urged to do so to convince 
 Dr. Tyndall ; or, if he is uncandid, to expose 
 and put him to confusion. 
 
 True, God could appoint some modern 
 Elijah to meet this champion of skepticism 
 on the terms he proposes, as He did the 
 ancient one to confront the prophets of ^ Baal; 
 but what important end would be gained by 
 it ? A test of the kind, accepted and success- 
 fully sustained, is not needed to show that 
 God hears the prayer of faith. There is 
 ' I Ki: 18, 19, etc. 
 
70 CONCLUSION. 
 
 already on record, in God's completed revela- 
 tion, evidence enough to show that the sick 
 have been healed time and again in answer to 
 prayer ; and an additional fact of this kind 
 will not strengthen the proof. With the 
 bible in their hands, the people do not need 
 the successful test to convince them of the 
 doctrine ; and Doctor Tyndall, unless God 
 changes his heart, could easily persuade him- 
 self, in that case, that the recovery of the 
 sick in connection with prayer was brought 
 about by collusion ; or that it was a re- 
 markable coincidence, unaccountable on any 
 known principles. He could explain it away 
 as readily as he disposes of such cases as Mr. 
 Muller ; and all too with a conviction that he 
 was acting in perfect candor, and on scientific 
 principles. 
 
 Herod had heard many things of Jesus, 
 and had for a long time desired to see Him ; 
 and when He was sent to him by Pilate, he 
 was glad, and hoped to have seen some mira- 
 
CONCLUSION. 71 
 
 cle done by Him. ** Then he questioned 
 with him in many words, but he answered 
 him nothing."^ Now, as the genuineness of 
 Christ's miracles in the past, and His power 
 to perform them, were not invah'dated be- 
 cause He received in silence Herod's propo- 
 sition that He should gratify his idle curios- 
 ity ; so, neither is God's promise that the 
 prayer of faith shall heal the sick proved false 
 and vain, because He does not put it into the 
 hearts of some of His children to accept this 
 illogical prayer test, dictated as it is by a 
 motive worse than idle curiosity. Dr. Tyn- 
 dall and other professed seekers after truth 
 do not need this test to establish their faith. 
 If he and they are candid, they will find 
 prayer tests on record in the bible ^ more 
 striking and convincing than the one he pro- 
 poses : if they are not candid, they would not 
 be persuaded though one rose from the dead. 
 
 ' Lu. 23: 7, 9. 
 
 ' Jud. 6: 36-40. I Ki. 18 : 19-39- 2 Ki. 20 : 8, 11.