b) The Lord's supper is a symbolic and affecting exhibition of the facts of the atoning death of the Son of God, and of the various momentously interesting relations of that death to the moral government of the world, and the salvation of sinners. Nor are these truths any the less affecting when these outward ordinances are the signs by which they are presented to the mind, than when described in words. c) The dispensations of Providence in the course of human events, likewise partake of this nature. We see in the successive actions of men and the consequences which flow from them, many solemn exhibitions of divine truth.

3. Oral exhibitions of truth. Of this description are a) preaching; b) the conversations if the truly pious, who out of the abundance of their hearts delight to speak of what the Lord has done for them, to vindicate the ways of God to man, and, with Zion's songs upon their lips, pursue their heavenward course. c) The admonitions of pious parents, who feel their obligation to bring up their children in the nurture and admonition of the Lord. d) Church discipline. This embraces not only admonition to offenders, in which scriptural views of their duty contrasted with their conduct are presented to them; but also suspension and expulsion; for whence do these acts derive their authority but from the word of God? and what are they but official exhibitions to the transgressor, of those truths of God, by which he is denounced as a criminal? e) Prayer, though somewhat peculiar, still partakes essentially of the same nature. All prayer consists of three parts, adoration, confession, and petition. Of these the first is a devout repetition of the truths of scripture relative to the nature, attributes and relations of the adorable Jehovah ; the second is a feeling and an humble acknowledgement, that our heart and actions correspond to the scripture declarations of human depravity; and in the third we present to God his own promises of pardon and gracious aid to the penitent and returning, or to the believing sinner.

II. The Adaptation and Efficacy of these Means.

We shall first speak of divine truth in general, and then specifically of prayer.

I. The means of grace do possess a natural tendency to produce the changes requisite for salvation.

We must reasonably expect from the character of God, that the means which he selects for any purpose, will be adapted to accomplish it. But the declarations of scripture on this subject banish all doubt. They not only assert a) in general, that "the scriptures are able to make us wise unto salvation" that they "are the power of God unto salvation, to every one that believeth," and that " we are born again by the incorruptible seed of the word of God.3 But they also b) specifically mention the principal parts of this change as wrought by divine truth. The word is represented " as sharper than any two-edged sword" to awaken and penetrate the heart of the sinner, the "law is a school-master to lead us to Christ;"5 "the scriptures make us wise unto salvation by producing faith in Christ; and we are sanctified by the truth.7

But, apart from these declarations of Holy writ, it is evident from reason that the truths of God's word must affect the human mind in the same manner as other truths. They have alike a tendency to instruct, impress and urge us to action; that is, a) to impart correct views of the subjects of which they treat, b) to excite our feelings, and c) to exert an influence on the will. Amid the rich treasure of truths contained in the sacred volume, some may be found having an evident tendency to produce each of the several changes, requisite to transform the careless sinner into an obedient child of God. In the case

of holy, unfallen creatures, this power of truth is probably sufficient, without the superadded immediate influences of the Holy Spirit, to conduct the willing creatures of God onward in the path of duty. But upon the impaired susceptibilities and powers of fallen man, these truths cannot exert an influence sufficiently powerful, even when faithfully attended to by the sinner. Hence

2) The scriptures teach us, that these means are not sufficient to awaken, convert and sanctify the soul, without the superadded immediate influences of the Holy Spirit.

This is evident a) from the fact, that God found it necessary to grant and promise these influences; b) that the scriptures in speaking of the moral change wrought in men, distinguish between the influences of the word and of the spirit,' and c) from express passages on this point.

There is perhaps a tendency in some divines of the present age, practically to forget the scripture doctrine of the insufficiency of means, and attribute too much efficiency to the intrinsic (logico-moral) influence of truth. Nor is this error as innocent as might be imagined. It manifestly begets a sense of independence of God, unfriendly to the growth of genuine and therefore humble piety. It leads men to entertain and even to express absolute and definite expectations of specific effects of preaching within a given time; thus regarding conversion as a mere mechanical operation, and God as their fellow-workman, who must needs ever come at their bidding!

It cannot be doubted, that persons of very different moral qualification to receive the divine blessing, may and often do make the same external use of the same appointed means to at

11 Cor. 3: 6. I (Paul) have planted, Apollos watered; but God gave the increase.

2 1 Cor. 3: 7. So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.

each as soon

tain it. That God will bestow his blessing upon as he is qualified to receive it, and therefore on the one sooner than on the other, reason would lead us to expect and scripture clearly inculcates. In accordance with this is the declaration of the Augsburg Confession, that the Holy Spirit " produces faith" through the means of grace" in his own time and place;" that is, when and wheresoever he sees a moral fitness in the case.

The proper course, therefore, doubtless is, that ministers, congregations, and inquiring sinners, should use the means of grace with the utmost possible fidelity, because they are wisely adapted to accomplish the purpose for which they were instituted, because it is God who appointed them, and because he has given no promise of his blessing to those who neglect them. But they should at the same time recollect, that these means, though salutary, are not sufficiently efficacious, even when faithfully used, to awaken, convert and sanctify the sinner; and that the immediate influences of the Holy Spirit which are promised in scripture to those who ask them, are absolutely necessary. They should, therefore, also cherish a deep and habitual sense of their ultimate dependance on the blessing of God, and constantly combine with the use of means sincere and fervent prayer for that divine influence.

III. Of Prayer, in particular.

I. The nature of prayer. Prayer may be defined to be the sincere desires of the heart, for things consistent with the divine will, either orally or mentally addressed to God, in the name of Christ.

1. These desires must contemplate objects consistent with the divine will.

Not miraculous gifts. The passage in James, in which we

1 James 5: 15.

are told, that the believing prayer of the elder (minister) shall cure the sick, refers to the miraculous gifts of healing possessed by some in the apostolic age, which as they are now nowhere exhibited, must needs have ceased.

Nor must wealth or worldly honour be the subject of our unconditional prayer. For these the Christian is not directed to supplicate. The true philosophy of human happiness is doubtless expressed in the prayer of Agur: "Give me neither poverty nor riches, but feed me with food convenient for me." Accordingly,

We are to pray, a) for temporal blessings, that is, for health2 the supply of our daily necessities, and for as much temporal prosperity as our heavenly Father finds good for us. "Give us this day," says our blessed Saviour, "our daily bread."

b) For spiritual blessings, for our moral improvement, and every thing requisite to effect it, and to prepare us for heaven. Even the heathen sages saw the propriety of addressing our supplications to the supreme Being for temporal protection and favours; but they erroneously regarded moral blessings in an entirely different light. Cicero, in his celebrated work on the nature of the gods, introduces Cotta as saying: "Whoever gave thanks to the gods for his being a good man? But for his being possessed of riches and honours, and preserved from dangers he does." To the more enlightened eye of Christian philosophy, however, we appear dependent on God no less for our spiritual than temporal prosperity. How could an awakened sinner, who has learned to see his lost and undone condition, "work out his salvation with fear and trembling," if God were to sever the brittle thread of life, and thus permit him to drop into the pit of endless death; or supposing his life prolonged, if his body were racked with excruciating tortures, or his mind bewildered in the mazes and enveloped in the darkness of ma

1 Prov. 30.

22 Kings 20: 2. &c.