crumble into dust before the withering | prayer before us. What, what, my dear power of heavenly truth-before the might and majesty of the word of the Lord. And, my brethren, in the same view of the subject we may contemplate even in a certain sense-not in the minor and petty and contracted acceptation of the term, but in the more large and liberal view of it-we may contemplate that the success of gospel efforts shall have the most powerful influence on the destinies of thrones, on the condition of empires, on the state of nations; for we look forward to a period when the whole world shall become the kingdom of our God and of his Christ; we look forward to this as the legitimate result of the very object to which the apostle refers us-the success of the gospel, the glorifying of the word of God. My brethren, I have chosen the subject of this apostolic injunction as the topic of our present reflections, because I conceive it to be peculiarly appropriate to the end for which we are this day gathered together in the sanctuary. Most devoutly do I rejoice, with the church and congregation that will henceforth assemble within these walls, on this auspicious day, and on the results to which their prayers, and their liberality, and their long-continued arrangements have led them, and by means of which we are this day permitted, with other churches and other congregations, to share with them in their felicity, to be helpers with them in their joy, and to unite with them in solemn and fervent supplications to the Father of mercies, and the God of all comfort. What, my beloved friends, is the end for which you have erected this spacious edifice? Why have you sought this ampler territory for the proclamation of the truth, for the administration of the word and ordinances of the most high God? What have been the impelling motives by which, as a church of the Redeemer, you have been influenced in all the arrangements and all the liberality that have terminated in this day? I trust, my brethren, that with each individual member of the church and congregation there is a principle accordant in spirit, and sympathy, and feeling, with the friends, what is the request in which you would unite with us, whom you have invited, in the services of this day, to share with you in holy fellowship, in hallowed anticipation ?-what is the prayer which would embody to your mind the most interesting, the most important ends to which all your efforts have been directed? Could one voice utter the feelings, and the anxieties, and the requests, of this church and congregation, to all the churches and all the pastors of this vicinity, of this metropolis, and even of our whole country, in the length and breadth of it, what would be the language of that request? "Brethren, pray for us, that the word of the Lord may have free course, and be glorified." And we assemble, my beloved friends, to assure you that our hearts correspond with yours in the request which you have thus presented; and we would unite our supplications and combine our sympathies with yours, and re-echo, from the inmost recesses of our minds, the apostolic injunction," Brethren, pray for us, that the word of the Lord may have free course, and be glorified amongst us, and glorified in every part of our country, and glori fied throughout the world, even as it is with you." us, This apostolic injunction brings before I. THE GREAT OBJECT OF CHRISTIAN DEVOTION. The object is strikingly represented in the phraseology of the text, and it consists, 66 1st. In the free and unimpeded circulation of the gospel. Pray for us, that the word of the Lord may have free course." There are impediments to the progress of the gospel-mighty impediments to its progress.-They may all of them, indeed, be resolved into one-hinderances, and hinderances are overcome in every instance in which the word is the power of God to salvation. But the impediments are variously manifested. There are impediments to the gospel in the spirit of persecution-in the prevalence of idolatry and superstition-in the power of Antichrist-in the effects of infidelity- them to pray that the word of the Lord might have free course, he taught them to pray that whatever hinderances existed in the inward opinions, in the feelings, in the prejudices, in the pride, in the natural scepticism and unbelief of the heart, might be removed. And he could not possibly look back on the state of his own heart, on the impediments to the entrance of the word which existed in that heart, and to the wondrous energy by which the word had free course, overcame, subdued, and conquered it, without feeling that every recollection encouraged him to confidence and perseverance in his hallowed work. 66 in the inconsistency and the corruptions by which the Christian church is itself degraded; but all of them, however varied, may be resolved into one, the opposition of the heart to the power, and virtue, and influence of the gospel. It was, therefore, with peculiar propriety, my to its admission and to its triumphs, friends, that the apostle taught the believers of Thessalonica to pray that the word of the Lord might have free course. He alludes, in this injunction, to the ancient stadium, or race-course, on which persons were employed in running, for the purpose of gaining the honours of the Olympic prizes, or obtaining some perishing crown, some fading distinction, which the applause and which the honours of the world might confer. It was requi- But, my brethren, it was not enough site, obviously requisite, before there for the apostle to have contemplated the could be the successful progress of such free and the unimpeded circulation of the as were engaged in running this race, that gospel, the removal of all external impeevery impediment should be removed-diments as a great and important end; that crooked things should be made but he looked upon these as subservient straight-that rough places should be to some other end. Pray for us, that made plain-that the valley should be the word of the Lord may have free exalted, and the hills should be made low course and be glorified." -and thus a way should be prepared for their unimpeded movement. The apostle, therefore, applies this imagery to the gospel. The Son of God is riding forth in the chariot of his gospel, and those employed in preaching it may well be considered, in a certain sense, as running a race, employed in a most important and honourable competition. But there must be the removal of all the hinderances which exist in the state of feeling, in the prejudices, in the opinions, in the cus-culties and all the impediments in the toms of mankind, by means of which opposition in various forms is presented to the power and the influence of the gospel. When the apostle, therefore, taught the Thessalonians to pray that the word of the Lord might have free course, he was, in fact, teaching them to pray for the progress of the cause of liberty; he was, in fact, teaching them to pray for the march of truth and knowledge; because he knew that liberty, and truth, and knowledge, in relation to all the objects that could occupy the thoughts and attention of men, would be ultimately subservient to the progress and the triumphs of the gospel. When he taught What, then, is it for the word of the Lord to be glorified?—will thus demand, in the next place, our consideration, in illustrating the object of Christian devotion. It would not, my friends, in your estimate be enough, if in every part of our country, and in every government and kingdom under heaven, the most unrestricted freedom were enjoyed. It would not be enough for you that all the diffi way of the evangelization of the world, arising from persecution, from idolatry, from anti-christian superstition, from the systems of infidelity and of every other outward cause, were removed. It would not be enough for you that in every part of our land, in every part of our world, there were edifices, spacious and elegant like your own, in which assembling thousands might unite for the great purposes of worship and fellowship. would not be enough for you that, on principles connected with the simplicity and spirituality of the gospel, kings were every where nursing fathers, and queens nursing mothers. to the church, and that It the power and splendour of rank, autho- of the cross, the weapons of their hostirity, and government, were every where lity, and to consecrate themselves to the subservient to the progress of the truth. service and honour of the divine ReEven all this moral machinery, erected deemer. Oh, my beloved friends! it is the acupon the very best principles throughout every part of the world, would not real-complishment of these objects which ize your objects-would not realize that alone can furnish the answer to the for which you are taught to pray in this prayers, and the devotional anxiety, and apostolic injunction. All this would not meet the glorifying of the word of God; for, my friends, the glorifying of that word is inseparably connected with its being made the power of God to salvation-is inseparably connected with that influence by means of which the understandings of men are enlightened, the hearts of men are renewed, and sinners are turned from darkness to light, and from the power of Satan to the power of God, receiving forgiveness of their sins, and an inheritance among them who are sanctified. the earnest solicitudes, of this day. I know too well the heart of my beloved and esteemed brother, the pastor of the church assembling within these walls, not to know that whatever falls short of the realization of this object will not satisfy him. If within these walls sinners are led to feel the energy of heavenly truth piercing their consciences, alarming their spirits, leading them to inquire, What shall we do to be saved?-if those who are driven in from accident, or curiosity, or even base and unhallowed motives, should, though they came to scoff, When then, my friends, may it be said return to pray-if the arrow of conviction that the word of the Lord is glorified? should enter the conscience and subdue In pointing out the instances which may the heart-if the rebel should be brought be viewed as accomplishing this object, to submit to the authority of the ReI am sure that I am stating what you will deemer-if thus, from Sabbath to Sabregard-my brethren, the members of bath there should be transmitted from this church and congregation, you who this sanctuary, to the realms of purity and know any thing of the power and influence of the gospel-as that which alone can realize and accomplish the objects for which you are now assembled. The word of the Lord is glorified when it is the medium of spiritual renovation, when its supreme authority is felt and recognised by all who profess to receive it looking from his elevation, should be sawhen its discoveries are cordially received tisfied while witnessing the triumphs of -when its injunctions are practically his gospel, and reaping the rewards of regarded-when its holy influence is ex- his humiliation;-these will be the ends emplified in the tempers and in the con- which alone can accomplish the object duct of those who profess to receive it. of Christian devotion, that alone can The word of the Lord is glorified when realize and consummate the true end for that word becomes the law of all your which you are this day gathered together. thoughts, the rule of all your actions, It is, my brethren, that the word of the the authority to which you submit with Lord may be glorified. Yes, it is gloriimplicit deference, the principle mould-fied not only when sinners, by the energy ing all the elements of your nature into of God's Spirit making it effectual, are subjection to itself. The word of the Lord turned from darkness to light, but it is is glorified when, by means of that word, glorified when those who receive it exsinners are guided to the refuge of mercy, emplify its spirit and adorn its doctrines, pricked to the heart, are led to exclaim, walking worthy of their high vocation, "What shall we do to be saved?"-and proving that the gospel is the power of are constrained to cast down, at the foot God to their salvation. bliss, the glad intelligence that another and another prodigal is brought to the house of his Father, another and another sinner led to repentance, and thus there should be fresh joy in heaven, and the harps of angels should be again attuned to louder notes of joy, and the Redeemer, Mark, therefore, my beloved brethren, mark the devout solicitude with which the apostle pressed this very object on the attention of the believers in Thessalonica. The gospel had been glorified among them; it had had free course, even though persecution scowled; it had had free course, by turning them from idols to serve the living and true God; it had had free course, for their characters proved their election, and exhibited the evidence that God had written their names in the book of life; and thus the gospel, triumphing in their hearts, and displaying its practical effects in their lives, was indeed the power of God to their salvation. But he was not satisfied with what had been effected; he looked forward to still greater and more important results, and to these very Thessalonians we find him saying, in the language of deep and earnest solicitude, "We give thanks to God always for you all, making mention of you in our prayers, remembering, without ceasing, your work of faith, and labour of love, and patience of hope, in our Lord Jesus Christ." He calls upon them to pray that God might count them worthy of their calling, and fulfil in them all the good pleasure of his goodness, and the work of faith with power. When God's word is glorified-when the work of God is carried on with power-when in the unity of the Spirit, in the liberality of feeling, in the exercise of holy charity, in the consistent deportment of those who name the name of Christ, God is glorified-it is then, my friends, that we see beautifully accomplished the meaning of the prophetic testimony, "Instead of the thorn shall come up the fir tree, and instead of the briar shall come up the myrtle tree and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off." Such, my brethren, are the objects of Christian devotion which the apostle has brought before us in this solemn injunction. But, while the text reminds us of the great objects of Christian zeal and devotion, I remark, II. IT ENJOINS THE DUTY OF FERVENT PRAYER IN ORDER TO ITS ACCOMPLISH MENT. “Brethren, pray for us, that the word of the Lord may have free course, and be glorified.” The connection between prayer and the success of the gospel is one which involves many important principles. We may often find it difficult to prove the connection, but the word of God distinctly asserts it-the history of the Christian church demonstrates it-the feelings of all true believers give the inward demonstration of the reality of it. No one ever doubts the efficacy of prayer till he has forgotten to pray. The moment a man is under the influence of practical scepticism in relation to prayer, that moment the power and spirit of prayer have lost their predominancy and their influence over his mind. Prayer is the first indication of spiritual life-prayer is a decisive evidence of the advancement of that life-prayer is the barometer to determine the elevation and depression of the spiritual principle. In proportion as we feel the power and spirit of prayer, in that proportion we shall be ready to perform every good word and work. And why, my brethren? Because, 1st. Prayer honours the agency of God. Prayer moves the hand that moves all things. If we have the ear of God, we are sure of the hand of God. If the spirit of supplication be poured out upon us, the very consciousness of that feeling and energy is itself the pledge of success. God himself is the Author of that good and perfect gift. Whatever leads to God comes from God, and whatever comes from God leads to him. He has not enjoined upon us the duty of prayer, because he is unwilling to accomplish the ends for which we pray. He has not enjoined it upon us, because there is uncertainty in his plans and purposes. He has not enjoined it upon us because there is any thing like dependence on his part as to our entreaties-as if he would grant that to our fervour which he would not grant in any other circumstances-as if he were moved, as we are moved, by fervent supplications. God is not a being of parts or of passions; he is the same yesterday, to-day, and for ever. But, though "his thought moves on his undisturbed affairs" -though he is of one mind and none can turn him—though his counsel will stand, and he will do all his pleasure-it is as much his pleasure to have connected prayer with the accomplishment of his own design as any other species of moral agency. He who has made faith, and hope, and charity, and practical godliness, in all its various manifestations, essential to present happiness, and essential to your everlasting welfare, has, for the very same reason, made prayer no less essential to the accomplishment of those ends; and could we resolve the whole matter of this connection into nothing but his own will and his own determination, it would be enough. He who is the Sovereign of the universe, who is the source of all good-he whose blessing is life evermore, and can command it if he please has a right to command the terms on which the blessing shall be enjoyed; and he has connected it with prayer, because prayer honours his agency-it is the solemn recognition of it-it brings the mind at once into that posture, that attitude, before the majesty and mercy of the Most High, that leads us to feel that in his sight "we are nothing, and less than nothing, and vanity." Unless his power work with us, and by us, all our resolutions, and all our doings, will be totally ineffectual. And, therefore, 2dly. Prayer is necessary, because it is expressly enjoined-enjoined by the most explicit revelation on the subject. God has said, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." "For all these things will I be inquired of by the house of Israel, to do it for them." Nay, we find Jehovah putting himself into the very attitude of entreating, and calling upon us to give him no rest till he shall arise, and have mercy on Zion. And he calls his church his remembrancer. They are to appear before him for the very purpose of putting him in remembrance-not that he forgets, or is unwilling to bestow-not that his purposes can ever change, but because he has thus connected the spirit and duty of prayer with the accomplishment of his own designs. 3d. We see the connection proved, because, in all the institutions of the church in every age, and in the history of individual believers, the spirit of prayer is invariably connected with success. Oh, let No one ever prayed for himself that did not succeed. Let this encourage the anxious inquirer-let this tranquillize the troubled spirit in this assembly, who may sometimes be led to fear that God hath not heard, and will not answer, his supplications. Oh, persevere in prayer, whatever your present doubts, whatever your misgivings, whatever your fearful apprehensions, whatever your painful and overwhelming anxieties! not the enemy of your souls-let not the temptations of Satan-let not the enjoyments of the world-let not the deceitfulness of your own hearts, cause you to relax in prayer! If you have not at once all the comfort and all the confidence that you would wish to enjoy, continue to pray. "Be instant in prayerpray without ceasing;" and you will find, sooner or later, that praying breath will never be spent in vain. Can you, brethren, refer to any Christian church, on which the spirit of prayer descended, that was not a successful church? Can you mention any individual believer, the head of a family, who was really a man of prayer, who did not succeed in the most important objects that lay nearest his heart? Can you tell me of any who have ever, really and sincerely, approached the throne of mercy, and sought a blessing from the eternal throne, according to the will of God, and sought it in faith, and yet have not received it? My friends, there is much of practical infidelity amidst all our professions. We talk more of prayer than we really prac tise in reference to it. We may defend the duty on the ground of unanswerable argument; we may refer to the fact which the history of the church in all ages has illustrated, that God is the hearer of prayer; but what we need, for ourselves and for others, is the spirit of prayer. The apostle felt the importance of it, and therefore did he enjoin upon the believers of Thessalonica that they would pray for him, and pray for all connected with him |