Saturday. The Jews. Isa. 54:8. 59:20. Ezek. 36:27. Rom. 11:11-31. Also, our friends.
3. Observe special seasons of prayer. Before engaging in any important matter, make it a subject of special prayer. For this you have the example of the blessed Jesus. When he was baptized, before entering upon his ministry, he prayed. Before choosing his twelve apostles, he went out into a mountain, and spent a whole night in prayer. The Old Testament saints were also in the habit of "inquiring of the Lord," before engaging in any important enterprise. And the apostle Paul enjoins upon the Philippians, "in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." Also, whenever you are under any particular temptation or affliction; whenever you are going to engage in anything which will expose you to temptation; whenever you perceive any signs of declension in your own soul; when the state of religion around you is low; when your heart is affected with the condition of individuals who are living in impenitence; or when any subject lies heavily upon your mind;—make the matter, whatever it is, a subject of special prayer. Independent of Scripture authority, there is a peculiar fitness in the course here recommended, which must commend itself to every pious heart.
In seasons of peculiar difficulty, or when earnestly seeking any great blessing, you may find benefit from setting apart days of fasting, humiliation and prayer. This is especially suitable, whenever you discover any sensible decay of spiritual affections in your own heart. Fasting and prayer have been resorted to on special occasions, by eminent saints, in all ages of the world. The examples recorded in Scripture are too numerous to mention here. If you look over the lives of the old Testament saints, you will find this practice very common. Nor is the New Testament without warrant for the same. Our Lord himself set the example, by a long season of fasting, when about to endure a severe conflict with the tempter. And he has farther sanctioned the practice, by giving directions respecting its performance. We have also examples in the Acts of the Apostles. The prophets and teachers, in the church at Antioch, fasted before separating Barnabas and Paul as missionaries to the heathen. And when they obtained elders in the churches, they prayed, with fasting. Paul, in his epistle to the Corinthians, speaks of their giving themselves to fasting and prayer, as though it were a frequent custom. You will find, also, in examining the lives of persons of eminent spiritual attainments, that most of them were in the habit of observing frequent seasons of fasting and prayer. There is a peculiar fitness in this act of humiliation. It is calculated to bring the body under, and to assist us in denying self. The length of time it gives us in our closets also enables us to get clearer views of divine things. But there is great danger of trusting in the outward act of humiliation, and expecting that God will answer our prayers for the sake of our fasting. This will inevitably bring upon us disappointment and leanness of soul. This is the kind of fasting so common among Roman Catholics, and other nominal Christians. But it is no better than idolatry. Most of the holidays which are usually devoted by the world to feasting-and mirth are very suitable occasions for Christians to fast and pray; and this for several reasons: (1.) They are seasons of leisure, when most people are disengaged from worldly pursuits. (2.) The goodness of God should lead us to repentance. Instead of spending these days in mirth over the blessings we have enjoyed, we should be looking into our hearts, to examine the manner in which we have received them; humbling ourselves on account of our ingratitude; and lifting up our hearts and voices in thanksgiving for them. (3.) The first day of the new year, birth-days, &c., are very suitable occasions for renewing our past lives, repenting of our unfaithfulness, making resolutions of amendment, and renewing afresh the solemn dedication of ourselves to God.
When you set apart a day of fasting and prayer, you ought to have in view some definite and particular objects. The day should be spent in self-examination, meditation, reading the Scriptures, confession of sin, prayer for the particular objects which bear upon your mind, and thanksgiving for mercies received. Your self-examination should be as practical as possible; particularly looking into the motives of your prayers for the special objects which bear heavily upon your heart. Your confession of sin should be minute and particular; mentioning every sin you can recollect, whether of thought, word, or deed, with every circumstance of aggravation. This will have a tendency to affect your heart with a sense of guilt, produce earnest longings after holiness, and make sin appear more hateful and odious. Your meditations should be upon those subjects which are calculated to give you a view of the exceeding sinfulness of sin, and the abounding mercy of God in Christ. Your reading of the Scriptures should be strictly devotional. Your prayers should be very particular, mentioning everything relating to the object of your desires, and all the hindrances you have met in seeking after it. Carry all your burdens to the foot of the cross, and there lay them down. Your thanksgiving, also, should be very minute and particular, mentioning every mercy and blessing which you can recollect, with your own unworthiness, and every circumstance which may tend to show the exceeding greatness of God's love, condescension, and mercy.
4. Come to the work with a preparation of heart. The best preparation at all times is to maintain an habitual spirit of prayer, according to the first direction. But this is not all that is necessary. We are unavoidably much occupied with the things of this world. But when we come before the great Jehovah, to ask his favor and seek his grace, our minds should be heavenly. When you go into your closet, shut out the world, that you may be alone with God. Bring your mind into a calm and heavenly frame, and endeavor to obtain a deep sense of the presence of God, "as seeing him who is invisible." Think of the exalted nature of the work in which you are about to engage. Think of your own unworthiness, and of the way God has opened to the mercy seat. Think of your own wants, or of the wants of others, according to the object of your visit to the throne of grace. Think of the inexhaustible fulness treasured up in Christ. Think of the many precious promises of God to his children, and come with the spirit of a little child to present them before him.
5. Persevere in prayer. If you are seeking for any particular object, which you know to be agreeable to the will of God, and your prayers are not heard, you may be sure of one of two things: (1.) You have been asking amiss. Something is wrong in yourself. Perhaps you have been selfish in your desires; you have not desired supremely the glory of God; you have not felt your dependence: you have not humbled yourself sufficiently to receive a blessing; or perhaps you regard iniquity in your heart, in some other way. Examine yourself, therefore, in all these particulars. Repent, where you find your prayers have been amiss. Bow very low before God, and seek the influences of his Spirit to enable you to pray aright. (2.) Or, perhaps the Lord delays an answer for the trial of your faith. Consider then the encouragements which he has given us to be importunate in prayer. In the eleventh chapter of Luke, our Lord shows us that our friends may be prevailed upon to do us a kindness because of our importunity, when they would not do it on account of friendship. And in the eighteenth chapter, he shows us that even an unjust judge may be persuaded by importunity to do justice. Hence he argues the importance of persevering in prayer; and adds with emphasis, "And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you he will avenge them speedily." Again; look at the case of the Syrophenician woman. She continued to beseech Jesus to have mercy on her, although he did not answer her a word. The disciples entreated Christ to send her away, because she troubled them with her cries; yet she persevered. And even when Christ himself told his disciples that he was only sent to the lost sheep of the house of Israel, and compared her to a dog seeking for the children's bread; yet, with all these repulses, she would not give up her suit; but begged even for the dog's portion—the children's crumbs. When by this means our Lord had sufficiently tried her faith, he answered her prayer. So likewise persevere in your prayers, and "in due time you shall reap, if you faint not!"
Your affectionate Brother.
[B] The scorpion is a little animal, of the shape of an egg, whose sting is deadly poison.