God's help, if we take the course which He prescribes. The Lord can revive His work, and restore our souls, and pour on us the Spirit of grace and supplication. Only let us "call upon His name," and "stir up ourselves to take hold on God," then will He open the windows of heaven, and pour us out a blessing. God will not act out of His own prescribed way; but He will, if we earnestly desire it, bring us more fully into that way. To us He says, "Delight thyself also in the Lord, and He will give thee the desires of thine heart." Lord give us grace to obey Thy precepts, and we are sure Thou wilt make good Thy promises.

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V. There is one more condition of successful prayer, which, though implied in some of the previous remarks, is of such importance that it must just have a separate mention. It is an honest and persevering effort to be, what we pray we ought to be. In this light we may study the words in 1 John iii. 22, And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight." God's principle is, "them that honour me I will honour." He who does not endeavour to live as he prays, acts the hypocrite before God. What a wide field does this point open, and what manifold cause for humiliation before God does it afford! Many of us, who, we trust, are not hypocrites, have yet in this matter good ground for entertaining Peter's caution, “laying aside all hypocrisies." While we ask for more grace, we should aim diligently to use what we have. While we cry that God would work in us the work of faith with power, we should give "all diligence to add to our faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity," (2 Pet. i. 5-7.) While we pray not to be led into temptation, we must be careful to cherish a watchful spirit. While we obey Paul's words, "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints," (Eph. vi. 18,) we must attend also to his counsel, "Put on the whole armour of God." How do we see the combination of prayer and effort in this great apostle, as Dr Chalmers observes, "Paul honoured the power of God as the ever-praying saint; and he equally honoured the will of God as the ever-working servant." Therefore he could rejoice in so many successful prayers. There are three practical points which we should especially bear in mind if we would be successful in prayer:

Spirituality of mind.-Not merely to be spiritual persons in opposition to being unregenerate, but spiritually-minded in distinction from half-heartedness and coldness. A spiritual mind is not merely one easily excited and spasmodically fervent, but it is "to mind the things of the Spirit." To have a taste and relish for them, a tendency of heart toward that God who is a Spirit, and who desires spiritual worship. A sympathy of soul with Him who is love, a fixed purpose to do that which pleases God.

Seriousness of spirit is another important practical point. By this is meant what is called "soberness," "fear and trembling," "reverence and godly fear." A solemnity of spirit such as creatures should feel who realise the presence of the great and holy One, even though He is their gracious and condescending Father. This spirit is opposed to that levity and trifling into which we are so prone to fall. Perhaps to a vast extent a tendency to jocoseness, and sympathy with the world's light literature which feeds it, has hindered success in prayer, and unfitted true saints for near communion with God. This want of reverence is also seen sometimes in the social gatherings of God's people. Who has not noticed that when saints have bowed together before God in apparently earnest, agonising prayer, very soon after all solemnity has gone, and the whole tide of the conversation become trifling and worldly? This looks somewhat as if, in the former scene, we had been merely going through a form of devotion. Certainly we want more seriousness.

Studiousness of God's Word is another important point. This, if rightly attended to, as God himself directs us, would be found to be the best means of deepening spirituality of mind, and of repressing all undue hilarity. It would also furnish us with matter for communion with God, and suggest suitable arguments in prayer. If the word of Christ dwelt in us richly, if we meditated therein earnestly, we should certainly be as the tree planted by the rivers of water, which bringeth forth fruit in its season, and one fruit would doubtless be the precious one of successful prayer.

It appears from the scriptures which have been examined, as also from many others, that it is a settled principle with God that He will connect His gracious operations and bountiful bestowments with earnest prayer. If it be so, even if no reason could be assigned for the same, we are bound at once to submit and to say, "It is the Lord, let him do as seemeth him good." But, doubtless, in thus acting, the wisdom and goodness of God are most abundantly to be traced, and will be

hereafter gloriously exhibited.

We desire now only to refer a little further to the fact itself. There are three things additional to those already adduced, which I would mention as affording proof and illustration of the fact, and yielding much encouragement to pray. First, we see it in the personal history of Christ. When entering on His public ministry He prayed, and, "lo, the heavens were opened, and the Spirit of God descended as a dove and abode upon him." And if we look into His history, we find Him ever the praying man, though, as regards His Divine nature, the object of prayer. His support in trouble, His victories over Satan, His deliverance from death by a glorious resurrection, were all in answer to prayer. (Ps. xxii. 21, 22; Heb. v. 7, 8.) The bestowment of the Holy Ghost on His Church, was in answer to His prayers, (John xiv. 16, 17;) and all the blessings His people enjoy, all their victories and service, are the fruit of His ever-prevailing intercession, (Heb. vii. 25.) God will have it so; in all we are or enjoy, we may trace answers to the pleadings of Him who has taught us always to pray, and not to faint. A second grand display of this order is seen in the setting up of the gospel dispensation. When the Saviour entered heaven as Priest to plead, His people below also earnestly supplicated in His name. They continued together in prayer and supplication until the day of Pentecost was fully come, and the Comforter came in power and glory. God set up the dispensation of the Spirit in answer to the prayers offered in that upper room. And when, in infinite mercy, He determined to extend the blessings of that dispensation to the Gentiles, Cornelius is found praying in his house, and Peter on the house-top; and though neither asked for the precise thing which was given, yet God, who does "exceeding abundantly above all we ask or think," in answer to their prayers, opened the door of faith to the Gentiles. And if we look along the course of that dispensation for the last eighteen hundred years, we shall find that its glories have been developed, and its blessings enjoyed, just in proportion as men of earnest prayer have been stirred up to take hold of God. All seasons of reformation, and all revivals of religion prove this. They have been seasons of special prayer.

And to refer to a third proof and illustration yet future, thus we are sure it will be in the coming glorious age. In heaven, Jesus will ask, and "God will give him the heathen for his inheritance, and the uttermost parts of the earth for his possession," (Ps. ii.) The cry also of the souls under the altar will be heeded at that time, and the angry nations be judged, also the earth shall disclose her blood, and reward be

given to God's faithful servants, (Rev. vi. 10; xi. 18.) And how many psalms, as yet little understood, are there prepared for penitent Israel to pour forth. (See Ps. xliv., lxvii., lxxix., lxxxiii., cii., and many others.) In that wondrous chapter, Ezek. xxxvi., which describes the processes of Divine grace toward Israel as a nation, after all the positive undertakings of an omnipotent and faithful God, it is added, "I will for all these things be inquired of by the house of Israel to do it for them." And then, when God intends to make Israel's fulness, "life from the dead to the world," He constitutes them a priestly nation, (Is. lxi. 6;) and in answer to their prayers, "fills the earth with the knowledge of his glory, as the waters cover the sea. The very prayer they will use, and God answer, is now before us, "God be merciful unto us, and bless us; and cause his face to shine upon us. That thy way may be known upon earth, thy saving health among all nations. God shall bless us; and all the ends of the earth shall fear him," (Ps. lxvii. 1, 2, 7.) Let the Church, the spiritual Israel, ask in the spirit of these words, and we may expect even now to behold some large first-fruits of that glorious harvest.

One word to the prayerless. We have spoken of the conditions of successful prayer with regard to those who are saved, in order for their daily walk with God, and obtaining fresh blessings from God. But remember, O wanderer from God, this most marvellous fact-No conditions are necessary for your return to God. Come with your thirst for sin, and receive the living water. Come with your rags, to obtain the best robe. Come with your burdens, and find rest. Come with your sins, and receive pardon. But come not in your own name. Come not resting on prayer, or you may perish in the very act of praying. Come in the name of Jesus, for the Scripture saith, "WHOSOEVER SHALL CALL ON THE NAME OF THE LORD SHALL BE SAVED."

"Come in Thy pleading Spirit down

To us who for Thy coming stay;
Of all Thy gifts we ask this one,

We ask the constant power to pray :

Indulge us, Lord, in this request,
Thou canst not then deny the rest."

Notes on Scripture.

CHRIST HEALING.

Being incarnate God, He shews in the flesh Him who said, Exod. xv., "I am Jehovah Rophi; and of whom the Church had ever sung, "who healeth all thy diseases."

The first cure Jesus wrought must have caused great amazement. So real: it was not an experiment; it was not partial; it was altogether successful. So instantaneous: it was not slow; it was not gradual; they heard His voice, they rose, they walked, they ministered. So direct: there were no means used; no lump of figs; no cruse of salt. And so thorough and complete: there would be something in Christ's cures that (so to speak) savoured of resurrection; that told of the Healer as the giver of resurrection health, and resurrection freshness, and resurrection strength. Thus the finger that touched and healed pointed forward to the second coming; and every bodily cure proclaimed, "I am the Resurrection, and will one day do as much for thy body as I do now for thy soul."

His last miracle of healing was healing His enemy! restoring the ear of Malchus. All grace!

PSALM Cvi. 4.

This "Remember me" is the first step of the ladder; a cry to be thought upon as Joseph wished to be by the butler, and brought out of prison into liberty and favour. "Visit me with thy salvation" is a second step; a request to be made partaker of the saving blessing, sanctification, as well as justification, the Spirit, as well as pardon. "That I may see the good of thy chosen," a petition for a share in the leadings of their Pillar Cloud, and the planting of their lot as a people favoured by the Lord. "And may rejoice, and glory with thine inheritance." This looks forward to the future-to the days of the kingdom, the entering on the promised inheritance, the day of triumph and eternal victory.

MULTIPLIED.

This word occurs at the commencement of the Epistles of 1 Pet. i. 2, and 2 Pet. i. 2, and Jude 2. Paul is content to pray, "Grace and peace be with you." But Peter and Jude pray, "Let them be yours more and more, let them be multiplied." Now, this word "multiply" is the Creator's word, (Gen. i. 26 ;) and the word also in the cleansed earth, after the Deluge, (Gen. ix. 7.) It may imply, therefore, "Let the curse be removed; let the blessing of Him who blessed unfallen

Adam come