tihravj> of t:he Cbological ^tminavy PRINCETON • NEW JERSEY •d^D- Library of Professor Joseph A. Alexander 1860 BV 207 .G€ ; 1856 Goodrich, Charles A. 1790- 1862. The Bible history of prayer THE BIBLE HISTORY OF PRAYER. PRACTICAL REFLECTIONS. BY CHARLES A. GOODRICH. Prayer, ardent, opens heaven ; lets clown a stream Of glory on the consecrated hour Of man, in audience with the Deity. BOSTON: PUBLISHED BY JOHN P. JEWETT AND COMPANY. CLEVELAND, OHIO: JEWETT, PROCTOR AND WORTHINGTON. NEW YORK : SHELDON, LAMPORT AND BLAKEMAN. 1856. ENTERED, ACCORDING TO ACT OF CONGRESS, IN THE YEAX, B47, BY CHARLES A. GOODRICH, IN THE CLERK'S OFFICE OF THE DISTRICT COURT OF CONNECTICUT PREFACE. On the eve of the departure of a missionary to a distant Eastern island,* a few years since, a vianuscript was presented to him by a young lady,t a relative of his, accompanied by a wish that it might prove, during his voyage, and, indeed, through his toils and trials as a missionary of the Cross, a source of instruction and consolation. A copy of the manuscript was retained by the young lady, who some time after placed it at the disposal of the author. It contains all the passages in the Bible pertaining to prayer. The perusal of this manuscript suggested the present volume. It was originally the intention of the author to remark upon every passage it contains; but, in passing the sheets through the press, he has been compelled, in order to keep the volume within proper dimensions, to abandon this design. This explanation seems due, in order to account for a noticeable omission of several passages in the latter part of the New Testament. The omission, however, is the less to be regretted, as the truths involved in them will be found in a great measure to have been anticipated. The author has not aimed to write a treatise on prayer. His object is less formal and less repulsive ; being an endeavor to impart all possible interest to an important, but neglected subject. Inter- course with heaven might to be a pleasant theme. Prayer oughl to be a delightful and profitable exercise. It is, indeed, a solemn service ; and, while standing in the presence of the King of kings, the soul is naturally filled with awe ; and, moreover, Guilt holds us back, and fear alarms. But why should they'? Why should we shrink to come near to Him whose nature is " Love 1" — who styles himself our " Father 1" — • Rev. Samuel G. Whittlesky, to Ceylon, t Now Mrs. S. G. Ashton, Newburyport, Mass. IV PREFACE. and who invites our confidence 1 Why reluctant to hold intercourse with a world to which, if we are true disciples of Jesus, we are rapidly hastening 1 With the hope of adding to the interest of the volume, the author has indulged a good deal in narrative — opening and explaining the circumstances which gave birth to the several prayers. This will render the work more attractive to the young ; and, with the same object in view, he has interspersed it with occasional anecdotes. The author has not hesitated to avail himself of such labors of others as were within his reach, having reference to the topics under consideration. He is indebted to the Commentaries of Doddridge, Scott, Henry, Barnes, and Bush; besides numerous other authors, to whom acknowledgments are made in the progre§| of the work. One difficulty has particularly pressed upon him: — a tendency, growing out of a similarity of subjects, to repeat the same thought, or the same argument. Such repetitions it has been impossible, in all cases, entirely to avoid. But as in general different language has been used, and a somewhat different phase of the subject presented, it will not be deemed, it is believed, a serious defect. The author has little expectation of again appearing before the public in any extended work; and he is willing, at length, to lay down his pen at the end of a volume, which embodies an account of the delightful and successful intercourse of believers with heaven for some four thousand years. Should it prove as profitable to others as it has been to his own soul, his reward will be indeed great. He casts it upon the "waters," with thc/ fervent wish that, amidst the fluctuating tides of providential influence, it may find its way to many children of God, prompting them to far more "earnest energetic prayer;" and inspiring in the bosom of many a wandering prodigal the wish to look up, and call God " Father!" CONTENTS THE OLD TESTAMENT. Genesis : Pag^ The public worship of God begun, .... 9 The worship of Abraham, 13 Prayer of Abraham for Ishmael, .... 18 Intercession of Abraham for SOdom, , . . .23 Eliezer's Prayer at Haran, 28 Prayer of Jacob, . . .^ 32 Exodus : Prayer for the removal of the plagues, ... 41 The Widow authorized to pray, 45 Prayer of Moses for Israel, 47 Second Prayer of Moses, 53 Third Prayer of Moses -56 Numbers : Prayer on removing the Ark from Horeb, . . .63 Fire quenched through Prayer, 66 Moses complains of his charge, 71 Prayer of Moses for Miriam, 75 Prayer of Moses after the Report of the Spies, . . 79 Removal of the fiery serpents, 86 Joshua : Joshua's Prayer after the defeat at Ai, . . , .93 Sun and Moon stand still in answer to Prayer, . . 97 fUDGES : Prayer of Manoah, ,,,,,.» 100 Prayer of Samson, . 105 VI CONTENTS. Page. I. Samuel : Prayer of Hannah, 109 Prayer of Samuel at Mizpeh, 113 A king demanded — Prayer of Samuel, . . . .117 Prayer of Samuel for Rain, 120 I. Kings : Rain prevented by Prayer, 124 The widow's son raised through Prayer, . . . 127 Elijah's Prayer at Mount Carmel, . . . .132 Prayer of Elijah for Rain, 13G II. Kings : The Shunammite's child restored to life, , . . 140 Prayer of Hezekiah against Sennacherib, . . 146 Prayer for the continuance of life, .... 149 I. Chronicles : Prayer of Jabez, 154 II. Chronicles : Prayer of Asa, ..•••... 158 Ezra : Prayer of Ezra, 1G3 Nehemiah : Prayer of Nehemiah, 1G5 Job: Prayer of Job for his friend, • • • « , 169 Book of Psalms: Imprecations in the Scriptures, • • • • .175 Proverbs : Prayer of the Wicked, 180 Isaiah : Duty of Watchmen in respect to Prayer, • • .182 CONTENTS. Jeremiah : Good men sometimes forbid to pray, . EZEKIEL : Promised blessings must be sought, Vll Page. 184 187 Daniel : Prayer of Daniel, 193 Tlie duty of Family Prayer, 198 Jonah : Prayer of Jonah, , , 204 Second Prayer of Jonah, 207 Habbakuk: Prayer of Habakuk, 209 Results, 212 THE NEW TESTAMENT. Introductory Remarks, 213 The Gospels: Prayer of Zacharias and the multitude, Prayer of Christ in a solitary place, . Prayer for Enemies, a duty, .... Directions of Christ in relation to Prayer, The Lord's Prayer, Prayer of Jesus before choosing his Apostles, The Savior's Devotional Habits, The second delivery of the Lord's Prayer, . The Importunate Widow, .... The Pharisee and Publican, . . . " . Parting Directions of Jesus Christ, . Jesus in Gethsemane, Prayer of Jesus on the Cross, . . 224 229 . 233 236 242-78 . 282 287 . 291 296 . 303 307 310 317 VIU CONTENTS. Page. The Acts of the Apostles : The Disciples at Prayer, .,..*. 321 Pentecost, 325 Peter and John, 328 Prayer of Stephen, . 332 Prayer of Cornelius, 336 Prayer in behalf of Peter, 340 Paul and Silas, 346 Romans : Aids of the Spirit, 350 Thorn in the Flesh, 353 I. Timothy : Grace at Meals, 357 James : Efficacy of earnest, energetic Prayer, .... 366 Conclusion. 376 BIBLE HISTORY OF PRAYER. OLD TESTAMENT. GENESIS. THE PUBLIC WORSHIP OF GOD BEGUN. And to Seth, to him also there was born a son, and he called his name Enos ; then began men to call upon the name of the Lord.— Gen. iv. 26, This is the first passage in the Inspired Volume, in which prayer is mentioned. But, was it the design of the sacred historian to teach us, that now, in the 235th year of the world, the date of the birth of Enos, men began for the first time since the fall, to worship God by prayer and other acts of devotion ? This is incredible. The worship of the Supreme Being commenced, we must believe, in the garden of Eden. The " morning stars " were not alone in their songs of praise in view of the new born world. Adam and Eve would natu- rally and instinctively lift their voices, in expressions of hom- age and praise to their Creator. Did their fall obhterate the remembrance of that hom.age and praise ? Did their expul- sion from that happy abode efface their sense of dependence upon Him, who had given them being ? As They hand in hand, with wand'ring steps and slow, Through Eden took their solitary way- Had they no desire to ask pardoning mercy at the hand of the Lord 1 Whatever may be the proper answer to these particular questions, it cannot be doubted, that the fallen and now unhappy pair were taught, where and in what manner to worship their displeased, but forgiving Sovereign. They 10 BIBLE HISTORY might not, indeed, again enter that beautiful temple of nature, where first thej inhaled the breath of life ; a flaming sword guarded its entrance ; but, if the oriental writers be credited, a Shekinah, or visible manifestation of the Divine Being, revived their expiring hopes, and from that glorj, softened by rays of mercy, they received instructions adapted to their cir- cumstances of dependence and guilt. Learned Jews have affected to give us the several forms of prayer, which Adam addressed to God, for pardon. To the so,me purpose, Milton introduces Adam, after a mel- ancholy soliloquy, proposing to Eve this appropriate advice: What better can we do, than to the place Repairing, where he judged us, prostrate fall Before him reverent ; and there confess Humbly our faults, and pardon beg ; with tears Watering the ground, and Avith our sighs the air Frequenting 1 I cannot say, that either Milton, or the oriental writers have given us the precise truth ; but it were most unreasonable to conclude, that the parents of our race did not early and ha- bitually pray. If circumstances of dependence and anxiety ever rendered prayer appropriate, and prompted to it, Adam and Eve must early have become praying persons. That they offered di\ine worship is apparent from the sacred narrative, which records a memorable instance, in which Cain and Abel presented an offering to Jehovah. This was no other than an act of worship, and an expression of dependence and obli- gation. Whether they were thus taught by their parents directly, or received instruction from God, is immaterial. Surely, the parents would not neglect a service, which had been enjoined, either by God, or by themselves, upon the sons. Surprise, however, has been expressed by some, that a duty, thought to be so clear and important as that of prayer, should not have been enjoined in the earliest pages of the Divine Oracles. No such passage of injunction or institution, it is OF PRAYER. 11 well known, is to be found in the Pentateuch. And why should there be, if from the beginning of the world, men were accustomed to pray, having been so taught, either from their sense of want and dependence, which continued after their apostacy, or by express revelation from God ? A late eminent divine confirms these views. "It was not the intention of the scriptures," he observes, "to institute this duty anew, in any passage whatever; there being no passage in which it is thus instituted. They took up the subject, in the only way, which was natural or proper. Men had always prayed from the beginning, and on all occasions confessed prayer to be a duty. Nothing more, therefore, was necessary, natural, or proper, than to regulate it as a duty already begun, acknowledged, and practiced by mankind." "Particular directions," he adds, " concerning the three divisions of this duty, customarily made in modem times, viz. secret, family, and public prayer ought never to have been expected. The question, whether prayer in secret, in the family, or in public, is a duty of man, was probably never asked, nor the obligation to perform it in either case doubted, during the whole period from the beginning of the world to the completion of the Scripture Canon. Men always prayed on every solemn and proper occasion ; in public, in private, and in secret."* If the preceding views be correct, we must look for some other interpretation of the passage, " Then began men to call upon the name of the Lord," than that which here dates the commencement of the practice, or the institution of prayer. What then is the import of the passage ? Jewish interpreters, for the most part, understand the words as indicating the origin, or commencement of idolatry. The Hebrew term for "began," will admit of being rendered pro- faned.^ or ■profanely began to worship God, i. e., they worshiped him by means of idols ; and thus began that degeneracy • Dwight's Theology, Vol. V. p. 29. 12 BIBLE HISTORY which finally led to the destruction of the earth, and its guilty inhabitants by the flood. It cannot be denied that this interpretation has respectable advocates. And it must be con- ceded, that the heavenly bodies were early worshiped, from which to inferior objects, the descent was easy ; so that, at length, such worship prevailed over nearly the whole earth. But whether this passage marks the precise era, when such idolatry began, may well be questioned. Previous to this, Cain and his family had withdrawn from the pious portion of mankind. They were a guilty race, and would early fall into the worship of other objects, than the one great and glorious Lord of all. According to other expositors, the marginal reading is the correct one. " Then began men to call themselves hy the name of the Lord " i. e. then began a portion of men, (viz. ; the children of Seth) to be distinguished from the descendants of Cain, by an open and special profession of God's holy name, and by being recognized as his true worshipers. Perhaps the distinction of, "sons of God," and "sons of men," to which allusion is made in the following chapter, then began more generally to prevail. The more common interpretation, however, is, and it is one which, to say the least, gives us intelligence of a delightful advance of piety in that far off, but alienated, and perhaps, impious age of the world, "that about that time began a more complete separation of the pious from the ungodly; that the name of God began to be invoked in a more open and public manner, and the ceremonies of his worship to be more solemnly observed. Adam and his pious offspring had doubtless at an earlier day maintained the worship of God in their families, and in their closets ; but, till the human race was considerably multiphed, no occasion existed for what ma}'' be denominated public worship. But when families became so numerous, that they were obliged to separate, then it was necessary to call them together, at stated times and seasons, OF PRAYER. 13 that thej might collectively receive instruction, and keep up an habitual reverence for God."* Thus the more public worship of God began. GENESIS. THE WORSHIP OF ABRAHAM. Unto the place of the altar, which he had made thei'e at tlie first ; and there Abraham called on the name of the Lord.— Gen. xiii. 4. The "place of the altar," to which allusion is here made, was Bethel^ which signifies "house of God." It was a name given to it by Jacob, in after times, when on his journey from Beersheba to Haran ; but, in the days of Abraham it was called Luz. It was situated some fifteen, or twenty miles north of Jemsalem. Moses, the author of the Pentateuch, often speaks of places by the appellation they bore at the time he wrote, instead of their original names. At Bethel the Lord had appeared to Abraham soon after he reached the promised land, a distance from Haran, in Mesopotamia, of some five or six hundred miles. Here he had pitched his tent; builded an altar, and "called upon the name of the Lord." This, indeed, would seem to have been his constant prac- tice, wherever he sojourned (12. 7: 13. 18.) "Wherever he had a tent," says Henry, "God had an altar, and an altar sanctified by prayer. He erected his own altar that he might not participate with idolators in the worship offered upon theirs." V/hile sojourning at Bethel, or in its vicinity, a "grievous famine" occurred, which compelled the patriarch to remove with his household. Accordingly, turning south, he directed his course towards the fertile country of the Nile. At this time, he -was poor ; but aftej: a residence in Egypt for some time, his temporrJ condition had greatly improved ; since, ac- * Bush'a Notes, in loco. 2 14 BIBLE HISTORY cording to the sacred narrative, on his return to Canaan, he ^vas "very rich in cattle, in silver, and in gold." On once more reaching the promised land, he repaired to a spot, which, in former years, had been endeared to him by the manifestations of the divine mercy; "mito the place of the altar, which he had made there at the first ; and there Abraham called on the name of the Lord." On the occasion of first building that altar, before which he now stood, he had many and joyful reasons foi thanks- giving and praise. It had been preserved, during a long and untried journey; he had entered the land of promise, and been protected in the midst of a proud, imperious, and idolatrous people. But, how greatly were those reasons for thankful- ness and praise increased ! He had been sustained during a grievous famine ; he had gone dow.n into the land of the Pha- roahs, where, in respect to his wife, losing confidence in the assurances of di\ine protection, he had been guilty of an un- worthy deception; j'et, God had delivered him from his fears; had enlarged his house, and increased his wealth; why should he not be grateful ? Why not remember the way, in which God had brought him, and renew his pledges of love and fidelity to Him, who had thus already favored him, and moreover had promised him blessings, which in their influence should extend to nations yet unborn ? An old divine, in commenting on the practice of Abraham in regard to prayer, has well observed : 1. "AH God's people are praying people. As soon will you find a living man without breath, as a living christian without prayer. 2. "Those who would ajDprove themselves upright with God, must be constant and persevering in religion. Abraham did not leave his religion behind him, as many do, when they travel." The fidelity of Abraham to his religion, wherever he so- journed, does, indeed, rebuke a multitude in modern times ; OF PRAYER. 15 who, with more hght and knowledge, might be expected to be even more scrupulous in their practice. But their conduct^ instead of adding to, greatly detracts from, the honor of rehgion. Take, for example, a professor of the gospel, a young man, who, for the purpose of business or pleasure, leaves his home, and commences a journey among strangers. From the day he sets forth, his devotional duties are, perhaps, imperfectly performed, or entirely suspended ! Instead of seeking out as he passes on, for those who love the name of Jesus, consort- ing with them, and holding communion with them, he finds his pleasure in associating with the gay and volatile ; and is, at length, found mingling with the vicious and profane. Is religion attacked ? He regrets it, indeed, but has no courage to defend his master's cause. Are professors derided 1 Quite possibly his previous conduct requires silence, lest the finger of scorn should be pointed at him. It is urged, that in stages, in steamboats, and in railroad cars it is difficult to attend to devotional duties, or maintain a devotional frame? This is not denied. But the very diffi- culty creates a necessity for universal watchfulness and eftbrt. Granted that the professor may not find his own quie* "Bethel," while a passenger, may he not lift his heart to God ? May he not maintain a devotional spirit ? And if his absence be long, will he not occasionally stop ? Happy is it, if, when opportunity allows, he is ready to avail himself of it, to renew his intercourse with his Heavenly Father, and gather fresh strength for days to come. The great desideratum is to keep the heart right. If that be so kept ; if a sense of holy obligation be duly cherished ; if we rouse ourselves to appropriate moral courage, we shall "be able to attend to the duties of piety in every situation, whether at home or abroad; whether on excursions for pleasure or business. Mr. Bickersteth gives an account of a pious man, who was IG BIBLE HISTOE.Y led by some engagement to associate with a minister of the gospel, who had sadly neglected his sacred duties. They jom-neyed together, and the subject of religion was, indeed, a tojDic of conversation. But on retiring to rest, being obliged to lodge in the same room, the clergyman undressed^ and was soon in bed. The pious man paused, hesitated, and for a short time appeared to doubt what was duty; but, at length, convinced that he was bound to pray, even although he should thereby rebuke a minister of Jesus Christ, he knelt down, while yet the light was unextinguished, and prayed as he was wont. The rebuke was felt ; conviction of guilt followed; and, from that time, the unfaithful ambassador be- came a devoted and laborious servant of Jesus. But, perhaps, professors who travel, do the cause of Christ even greater injury, by continuing their journey on the sab- bath, and thus intermitting the duties appropriate to that day. I have, indeed, read of those who travelled only till the hour of divine service ; when, if they happened to reach a church, they would attend service, and proceed when that was ended. There have been those also, who were quite careful to lay in a stock of good books to pemse, while proceeding on their journey on the sabbath; and not long since, it was stated in a public journal, that a steamboat put out on one of the western lakes, on Saturday evening, or on the morning of the sab- bath, with four clergymen on board, who quieted their con- sciences and the consciences of numerous professors, with the determination of holding divine service on board ; thus serving God, while at the same time they were semng themselves. Dr. Nevins tells us of a lady, who, intending to travel on the sabbath, volunteered this exculpation of herself "She had travelled one sabbath already since she left home, and she supposed it was no worse to travel on another." To the spiritual and conscientious believer, such apologies it must be apparent, are mere excuses to silence an upbraid- OF PPcAYER. 17 ing conscience; to keep up the show of piety and devotion, while, in fact, piety and devotion have httle, if any concern in the case. There are those, however, who have more of the spirit of the conscientious patriarch. They carry their principles, and a pious practice, with them. The late Mr. Evarts, the dis- tinguished secretary of the American Board, being once on his return from a visit to the Missionary stations, among the Indians, was passing up the Mississippi in a steamboat. Just before Saturday night, he informed the captain that it was not his custom to travel on the sabbath, and requested, therefore, to be left at some convenient village on the banks of the river. The captain remonstrated; and, when, at length, the intention of the Secretary became known to the passengers, they also attempted to dissuade him from his purpose. "Another boat might not come along in days; nay, a fortnight maght he be detained." "No matter for that," replied Mr. Evarts, " Providence will take care. Duty is mine ; consequences I must leave with God." Fmdmg his passenger fixed in purpose, the captain landed him. On the sabbath, Mr. Evarts conducted a religious meeting in the destitute village, at which he had stopped; and on Monday morning another boat came along, on board of which he took passage. It so happened, that the other boat, not long after he left it, broke some portion of her machinery, which so retarded her progress, that the secretary reached his destination on the river about the same time. Such a regard for the honor of God may be rare ; but who will deny its propriety and beauty? And, in this case, we see virtue rewarded. God did not suffer a servant, who wished to honor him, to be retarded in the journey before him. And who can say, that the security in which Abra- ham travelled among heathen, and even warlike tribes, was not a reward for his "building an altar to the Lord," where- evcrhe encamped? He had the courage to show to the 2* 18 BIBLE HISTORY idolatrous nations of Canaan, that he feared the Lordj and he found thue to send up the smoke of the expiring victim on the altar, or some other sacrifice, while " he called upon the name of the Lord." Recall, for a moment, the journeyings of Paul. Who travelled more than the great apostle of the Gentiles ? We read of his visiting some of the most celebrated regions, and renowned cities of the world. " With indefatigable step, he toiled his way over no small portions of Syria, Arabia, Asia Minor, and Europe. He sailed the waters of the Mediterra- nean sea. He coursed his track among the innumerable islands, that so beautifully stud the Grecian Archipelago. On the soil of ancient Troy, along the classic shores of Greece, at Antioch, Ephesus, Phillippi, Corinth, and Athens, he planted the standard of the cross." But when, or where; whether on the land, or sea ; in pohshed Athens, or in licen- tious Corinth ; before Felix, or while a prisoner near the court of Rome, did this champion of the cross, either through fear, haste, or indifference, fail in the duties of personal piety, or in honoring the cause of his Master ? GENESIS. PRAYER OP ABRAHAM FOR ISHMAEL. And Abraham said unto God, O that Ishmael might live before thee ! And God said, Sarah thy wife shall bear thee a son indeed ; and thou shalt call his name Isaac : and I will establish my covenant with him for an everlasting covenant and with his seed after him. And as for Ishmael I have heard thee : Behold I have blessed him and will make him fruitful, and will multiply him exceedingly; — Gen. xvii. 18—20. Before us is the first prayer, in form^ recorded in the Bible. Let us briefly review the circumstances which gave it birth : Abraham being called to leave his country, and to go into a strange land, receives from God this gracious promise : " I OP PEAYER. 19 Will make of thee a great nation, and I will bless thee, and make thy name great, and thou shalt be a blessing." (12. 2.) This promise was at several different times repeated ; and, on one occasion, (15. 4,) it was distinctly annomiced that one should be born to him, who should be heir of the bless- ings involved in the covenant established between God and his servant. Ten years, however, from his entrance into the land of Canaan, we find Abraham still childless. But he appears, notwithstanding his advanced age, not to have doubted the fulfillment of the divine promise, nor to have been impatient at the long delay. Not so with Sarah, his wife. She was solicitous to see a speedy accomplishment of a promise, which would signally contribute to the honor of her family. As yet, there had been no explicit annunciation that she her- self should become a mother ; and, as that happiness ap- peared quite improbable, she concluded that if the promise was to be fulfilled, it must be in the person of another. Without pausing to reflect upon her culpable distrust of God, or her censurable impatience, it will suffice to say, that she proposes to Abraham to take Hagar, a bond-woman in the family, as his concubine. Abraham inconsiderately listens to this " weak and carnal expedient," as if God were at a loss, in what manner to fulfill his own promises, and, therefore, needed the wisdom and aid of his creatures. The year following, Ishmael was born. From this time, it appears probable that Abraham rested in the belief, that Ishmael was the destined seed ; and, con- sequently, renoimced the expectation of any further heir. But the promise had reference to a son, to be born of his more legitimate wife. Yet, from the birth of Ishmael, thir- teen years elapsed, before the views of the patriarch were in this particular corrected, and the full import of the covenant respecting the child of promise was understood. Sometime in the 99th year of his age, the patriarch re- 20 BIBLE HISTORY ' ceives still another communication from God, who now, for the iifth time, repeats his assurances, gives more particular form and expression to the covenant, and, finally, makes the clear annunciation, that not Ishmael, but a son to be born the following year, is to be the child of promise. Surprised at these tidings, Abraham falls upon his face, and laughs for joy. " Shall a child," said he, " be born unto him that is an hundred years old ?" But, in the midst of his exultation, he seems to have paused. A doubt occurred to him, which struck a damp upon him. He had long regarded Ishmael as the child of promise ; the affections of his heart had centered in him, and they had strengthened as years added to his age : but, now, it is announced that Ishmael is to be set aside. And what is to become of him 1 The inquiry was natural, and does honor to the father's heart. He imagined, may be, that Ishmael was to be removed from life, to make way for the expected heir ; or that the signal favors to be bestowed upon the latter would diminish the prosperity and blessings, which he had anticipated for the former. Abraham, therefore, like a fond father, seizes the moment of his disquietude to pray that his apprehensions in relation to Ishmael may be re- moved : " that Ishmael may live before thee !" May he live, and may he prosper ; may he enjoy the distinguished temporal blessings formerly promised to him : and, perhaps, we shall not err, if we include in this ardent supplication such an interest in spiritual good, as would, if rightly im- proved, insure his eternal life. To this supphcation for Ishmael, God rephed, that the covenant containing the promise of the Messiah, and all its related privileges and blessings, should be established Vv^th Isaac, as he had already determined. But he had not, and would not cast oif his other son. " As for Ishmael, I have heard thee ;" and he goes on to assure the anxious and in- quiring father, in what manner he would bless him. OP PRAYER. 21 Tt may here be remarked : — 1. That the Jirst prayer inform, recorded in the Bible, was that of a father in behalf of a child. Was there desigii in this? Did God intend to show to parents in all future time, by giving the example of Abraham so early and prominent a place in the Inspired Volume, how parents should feel, and how they should pray for their children ? Many parents put forth unwearied effort for the worldly prosperity, and advancement of their children, but they seldom or never pray for them. If they could do but one — better, far better, to pray ; but both may be consistently combined ; yet prayer should have the preeminence. 2. This first prayer asked more than God had offered to bestow. The patriarch did not ask for a reversal of the divine de- cision. Although he had long cherished the behef, that Ishmael was the promised heir, and that the covenant was to descend to him, when informed that Isaac, and not Ish- mael, was the divine choice, he at once cheerfully acquiesces. It is not our prerogative to prescribe to God ; nor, when his will is revealed, should we wish it altered. But our Heavenly Father allows his children to plead with Him for other and larger blessings, than at any time he has promised. This Abraham did. God had made no distinct and special promises to Ishmael, but great and incomprehensible bless- ings to Isaac. Grateful for these in prospect, Abraham ven- tures to intercede for blessings for Ishmael. The bestow- ment of great blessings should lead us humbly to seek for still greater. Blessings bestowed upon one child should not deter parents from soliciting favors for another. In this connection, it may be observed, that parents, espe- cially those who have large families, are often guilty of a singular and surprising wrong to the grace of God. They seem to apprehend, that if several of their children are con- verted, it is all they may expect. But why not all 1 Where 22 BIBLE HISTORY is the intimation that some of anj family must necessarily perish ? Alas ! while some, perhaps, of almost every large family do perish, may^it not be imputed to this most unwar- rantable and mischievous assumption to which we have adverted ? The apprehension is indulged, in the first in- stance, that the grace of God must be limited ; and, hence, after the conversion of some, prayer and effort are, in a most cruel degree, suspended in relation to the others. This was not the reasoning or the practice of Abraham. He considers the divine liberality, in respect to Isaac, no obstacle to the solicitation of blessings for Ishmael. Let parents, who have converted children be indeed grateful ; but let them remember that, notwithstanding this, they may pray for those out of the covenant, as earnestly and importunately, as if none were converted ; nay, they may urge blessings bestowed, as a good argument, why others should follow. 3. This first prayer was immediately answered. " O that Ishmael may live before thee," was the humble supplication of the believing patriarch ; and the prompt reply of a gracious and prayer-hearing God was, " as for Ishmael, I have heard thee." Parents ! do you wish for a higher warrant to pray for your children — for all your children, than is here presented ? The first prayer recorded in the Bible is that of a parent in behalf of a child : that prayer asked for more blessings than had been promised ; and, finally, that prayer was immedi- ately answered. The example of Abraham is a beacon-light, which may well guide parents to a God, who hears prayer for children ! OP PRAYER. 23 GENESIS. INTERCESSION OF ABRAHAM FOR SODOM. And Abraham drew near and said, Wilt thou also destroy the righteous with the """vic^e it Pefldvcmure there be fifty righteous within the city : wdt thou a so destroy and not spare the place for the fifty righteous that are therein 1 &c.-Gen. xviii. 23-33. This eighteenth chapter opens with a beautiful deUneation of oriental manners. "A tent erected; flocks and herds grazing around ; and Abraham reposing at the door of his tent, during the heat of the day. While thus engaged he raises his eyes and sees three strangers approaching, in- stantly he rises and hastes to meet them; unsolicited, he admits them to all the rights of hospitaUty. Water is brought to wash their feet; ample provision is made; the table^'is spread under the friendly shade of a tree, and" Abra- ham himself performs the office of waiter." It is generally agreed, that two of these strangers were created angels ; but, from the context, it has been inferred, that the third was the Eternal Son, visibly appearing in hu- man form. Indeed, there is no intimation in the narrative of any other appeamnce than the three men, whom Abraham entertains. No allusion to the Shekinah, or Divine Manifest- ation, when Abraham prays, as, in the subsequent part of the chapter, he is represented as doing, in behalf of Sodom; but the narrative seems to represent, that when he "stood be- fore the Lord," he addressed one of the three. During the whole interview, one of the personages has the preemmence, and talks as having power and authority within himself Two objects seem to have brought the strangers to the tent of Abrahai-ff: the first, to announce to the patriarch and his wife the time of Isaac's birth; and the second, to com- mumcate to the former the destruction of Sodom, which they were on then way to perform. 19. 13. 24 BIBLE HISTORY The first message having been dehvered, two of the mes- sengers arose, and directed their way towards the guilty city ; but the principal personage tarried behind. Abraham, proba- bly, in deference to a custom of the times, accompanied the two a short distance, and then returning, " stood before the Lord." Two reasons are assigned for letting Abraham know of the approaching doom of Sodom : the first is, the dignity and importance of his character, and the great things, which God had proposed to do for him. When God has begun to do good to his servants, he follows them with still accumulating mercies. The second reason is, that Abraham would make a good use of the intelligence ; he would naturally relate the divine communication to his family ; he would point to it, as the consequence of bold transgression, and thus employ it to warn his household " to keep the way of the Lord, to do justice and judgment." Thus the intelligence, so solemnly announced beforehand, would contribute to the accomplish- ment of the divine purpose and promise, in respect to the future enlargement of Abraham's posterity; who, being a people instructed in the way of the Lord, might be consist- ently blessed, with all the blessings promised to their pious ancestor. Perhaps, also, although not mentioned in the nar- rative, the Lord designed to furnish Abraham with an oppor- • tunity to exercise his benevolent affections in pleading for Sodom ; especially for Lot, who was within its tainted atmos- phere, and also to prove his righteousness in destroying a city, in which not ten righteous persons were to be found. The announcement is made. Whether amazement might have at first filled the heart of the patriarch, we soon find him intent on rescuing the guilty city from her impending doom. He could not, indeed, interpose a shield, if he would, between her and a justly indignant God 5 nor could he, by any art or force, stay, for one moment, the storm which was OF PRAYER. 25 now ready to sweep with desolating fury through the vale of Siddim; but he had one resort, one duty, one privilege — he could pray ; and he " commences* one of the most remark- able instances of human intercession to be met with in the whole compass of revelations ; one in which the tender and sympathizing benevolence of Abraham, on the one hand, and the astonishing clemency and forbearance of Jehovah, on the other, are portrayed in colors, such as the pencil of inspira- tion alone could present." At first, Abraham seems to have contemplated the preser- vation of the righteous only : " wilt thou destroy the righteous with the wicked ?" But he soon enlarges his views of the divine mercy, and his intercession thence has a corresponding wider scope : " spare not only the righteous, but, for their sakes, the vncked also." This n^rative may lead us to remark : — 1 . Upon the benevolence of good men. Abraham, no doubt, abhorred the wickedness of Sodom, and he did not intimate that God would not be just in her contemplated destruction. But he felt deeply in view of the approaching doom of her inhabitants. He wished that they might be spared, if consistent with the honor of God ; and he addresses himself to effect their salvation, in the only pos- sible way, in which he can act, with any hope of success. He prays — prays most fervently — prays most importunately. This is a beautiful trait in the character of all good men. They dread the doom of the ungodly. They ardently de- sire their salvation, and often pour forth their supplications with many tears, that, if possible, they may be spared. 2. The importance of the righteous to a wicked world " They are well termed the ' light of the world,' and the ' salt of the earth,' for, without them, the world would be immersed in total darkness, and speedily become one mass of corruption. Little do the world think, how much they are indebted to God's people. If only ten persons of this char- 3 26 BIBLE HISTORY acter had been found in Sodom, it would have been spared. Good men are the safeguards of a nation. Though often traduced, . and represented as the ' troublers of Israel,' yet were they viewed aright, they would be considered rather as the ' shields of the earth,' who ward off from it the judg- ments of the Almighty, and their removal would be mourned as a public calamity. ' When Lot is taken out of Sodom, Sodom is taken out of the world.' " 3. The kindness of God to them. He allows, and even encourages them to address him on any subject, which concerns either his honor, or their happi- ness. He does not confine them to themselves ; they may open their hearts to him in behalf of the vilest, and he has patience to listen to them while they plead. Abraham draws " near ;" he appears exceedingly reverential ; he feels that he is in the presence of a holy and avenging Go4; yet he pleads with the assurance of a son with a father. 4. The humility, which should ever characterize prayer. " Nothing more distinguishes the prayer of Abraham on this occasion, than the profound abasement of spirit, which breathes through it. He speaks as one who can hardly re- ahze, that he has taken it upon him to speak at all. Under the same oppressive consciousness of our being but sinful dust and ashes, should we draw near to God. It is only when the awe of the divine majesty and purity falls upon uSj and we are filled with an overwhelming sense of our own unworthiness and vileness, and of the vast distance that separates us from God, that we can suitably approach him.'- 5. The efficacy of intercessory prayer. Six times does the patriarch plead for Sodom, and six times does God grant his intercessory petition ; and, as has been tmly and beautifully remarked, " Abraham left off in- terceding, before God left off complying with his requests." It has been asked, why Abraham paused where he did, in his supplication ! No one can affirm, that one step farther op PRAYER. 27 in the reduction might not have secured the salvation of Sodom. " Certain it is, that on a subsequent occasion, when God was about to send the Jews into captivity, Jer. 5. 1, he told them that if they could find one righteous man in Jem- salem, he would spare them all ; and after he had inflicted his judgments upon them, he assigned as his reason for it, Ezek. 22. 30, 31, that not one had been found to stand in the gap and intercede for them. But, on the other hand, it must be admitted, that God holds the prerogative of pardoning in a sovereign manner, and will not allow himself to be bound by his own precedent. The clemency, which would have spared Sodom for the sake of ten, could not be moved, on any account, to avert the threatened wrath from the city, which had rejected the Saviour, Matt. 11. 24. And the in- iquities of a people may arrive at such a pitch, that if Noah, Daniel, and Job were in it, those holy men should not pre- vail, except to deliver their own souls by their righteousness. Ezek. 14. 14. It is not to be forgotten, therefore, that, not- withstanding the amazing condescension of God, manifested on this and other occasions, to the prayers of his saints, there is a limit, beyond which, their intercessions will not avail." The opinion of the pious Mr. Henry may here be added, why Abraham left off asking when he had prevailed so far: " Either because he owned they deserved to perish, if there were not so many as ten ; as the dresser of the vineyard, who consented the barren fig-tree should be cut down, if one year's trial more did not make it fruitful, Luke 13: 9, or be- cause God restrained his spirit from asking further. When God has finally determined the ruin of a place, he forbids it to be prayed for. Thus, in respect to Judah, he said to his prophet Jeremiah, " Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me ; for I will not hear thee." Jer. 7 : 16. 14 : 11. Most fearful is the condition of those against whom the door of mercy is closed. There have been such in the 28 BIBLE HISTORY world, for whom even the children of God might not pray. Their doom was sealed ; their ruin certain. But if this be true of some, the number, it is to be hoped, is small ; j^et we are not required to cease praying for any, without an express revelation from God. But there are mil- lions in danger ! There is probably many a city as guilty as were those in the vale of Siddim ; and in those cities there are children of God, whose spiritual welfare is in danger. How should those, then, who have power with God, who by fervent supplication may prevail at a throne of grace, cry day and night in behalf of Christians, who are in jeopardy ; and, still more importunately, for those whose '• damnation slumbereth not." A thousand prayers should go up to the throne of God, where one is now offered ; and to the fervent supplication, which is clothed in words, should be added "groanings which cannot be uttered." GENESIS. ELIEZER'S PRAYER AT IIARAN. And he said, O Lord, God of my master Abraham, I pray thee send me good speed this day, and shew kindness unto my master Abraham. Behold I stand hero by the well of water : and the daughters of the men of the city come out to draw water : And let it come to pass that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink : and she shall say, Drink, and 1 will give thy camels drink also : let the same be she that thou hast appointed for thy servant Isaac ; and thereby shall I know that thou hast shewed kindness unto my master.— Gen. xxiv. 12—14. Abraham had now reached the 140th year of his age. Admonished by infirmities, which were yearly increasing, as well as by the departure of his beloved wife, that his own death could not be far distant, like a wise and prudent father, and according to the custom of the times, he turns his atten- tion to the establishment of Isaac in a family state. It would doubtless have been easy for him to have entered into OP PRAYER. 29 some advantageous worldly alliance, and taken the daughter of some distinguished prince, or chief of the land, in which he sojourned. But, while he had no objection to exchange with them the common civilities of life, he was aware of the hazard of asking of any one of them a daughter in marriage for his son. He could not be ignorant of the grand design of God, in calling him into the land of Canaan — the ultimate overthrow of idolatry, of which that land, and indeed the whole world, was full, and the establishment of his true wor- ship on earth. He would feel it to be a duly, therefore, "to erect the strongest possible safeguard around the pure faith of his seed ;" and to this he was still more strongly urged, by knowing that the inhabitants of Canaan were, on account of their great wickedness, devoted to destruction. He saw them filling up the measure of their iniquities, and he feared lest his beloved Isaac, and his descendants, becoming partakers of their evil deeds, should share in their punishment. The measure proposed of sending for a wife for Isaac into Meso- potamia, where Nahor, Abraham's brother, and his family were living, was, therefore, every way worthy of one upon whom the security of such important interests devolved. Vestiges of idolatry, indeed, Hngered among them, but it was far less prevalent than among the families of Canaan. Having thus settled one important point, the kindred from among whom a wife for his son should be selected, the patri- arch proceeds to the consideration of another, scarcely less important — the person^ whom he should send on this dehcate but interesting embassy. Fortunately, in his own family he had one who feared the Lord, and whom, therefore, he could trust. This was his eldest servant, or steward, probably Eliezer, who is mentioned Gen. 15. 2. To him he confides this important undertaking, takes from him a solemn oath to insure his fidelity, expresses his firm and unshaken confidence in the prosperous issue of the expedition, as in the measures 30 BIBLE HISTORY he was adopting, and in the end he proposed, he had in view the honor of God, and the fulfillment of his promises. Having received his commission, Eliezer departs on his journey with suitable presents, and probably with a suitable retinue. At length, he reaches the city where Nahor re- sided. The evening was just setting in. It providentially happened that he was near a well of water. It was about the time, when, according to the custom of those eastern countries, and with which he was doubtless acquainted, the women would come out to draw water. Taking advantage of this prospect, and well aware of the importance of God's good guidance, he devoutly prays for success upon the mis- sion confided to him. " This prayer," says Mr. Bush, " is remarkable : — 1. " For the faith in which it is ofifered. " He speaks all along under a full persuasion, that the providence of God extended to the minutest events, and that there was no presumption in appealing to him on the present occasion. His words are full of confidence that God would direct him in a matter of so much importance to his church in all future ages. 2. " For the correct views of the character of Jehovah which he expresses. " He addresses him as the covenant God of Abraham, who had given him exceeding great and precious promises. In approaching him in this character, he would occupy the best possible vantage ground for urging his request, as any promise made to Abraham would furnish a plea, which could scarcely fail to be effectual. 3. " For the sign, which he presumed to ask. " A better he could not well have desired ; for such an oflTer, freely made to a stranger, would indicate a most ami- able disposition. It would demonstrate at once the humility, the industry, the courtesy, the extreme kindness of the fe- male, and would be a pledge that she possessed all the quali- OF PRAYER. 31 ficationSj which he deemed most desirable in a companion worthj^ of his master's son. She who could be thus com- plaisant and obliging to a stranger, would certainly conduct herself well in the relation of a wife. It is a natural inquiry, whether the servant did right in thus fixing in his own mind upon a sign, and apparently prescribing it to God as a test of the selection about to be made. In reply, we may ob- serve : (1.) That the event seems clearly to prove that the proceeding received the divine approbation, if it were not in fact of divine suggestion. (2.) Let the circumstances of the case be considered : It does not appear that any particular individual or particular family had been designated by Abra- ham, to whom his servant was to apply. All was uncer- tainty in this respect ; and yet a choice was to be made without any great delay, which might have been attended with special inconveniences on all sides. The exigency, therefore, was peculiar, and the servant seems to have deter- mined to do what common prudence would have dictated to any sensible man, under similar circumstances. Being an entire stranger to all the people of the city, he resolved to take his stand at the public watering-place, and judge as well as he could, from the deportment of the young women, which of them promised fairest to possess the requisite en- dowments of person, temper, and manners. All this, as far as we can see, was both proper and pohtic under the circum- stances ; and being an habitually pious man, when once he had fixed upon a definite course of action, he looks up to God and implores his blessing upon it. This was all. But his conduct, except in imploring the divine blessing upon whatever he undertook, is evidently no rule for us in the or- dinary transactions of life." A prayer offered, with such a rehance upon the divine faithfulness, was sure to be- answered That answer was direct and immediate. The damsel came forth, whom the steward would have chosen before all others. He enters into conversation with her. This leads to an invitation to her 32 BIBLE HISTORY father's house, where EHezer states the object of his visit, and relates the various circumstances, which had brought him ac- quainted with the family, whose hospitality he was enjoying, The hand of the Lord was acknowledged in the whole transaction, and the question is referred to Rebekah, whether she will return with Eliezer, and become the wife of Isaac. " Wilt thou go with this man ?" was the simple question propounded ; and the direct and artless reply of Re- bekhah does her the highest honor, " I will go." On learning the success of his negotiation, Eliezer, prompted by a sense of the kindness of God, pours forth his heart in expressions of gratitude. Shortly afterwards, he takes his departure with Rebekah in charge, the latter hav- ing received the blessing of all whom she left behind. The journey home was prosperous. Isaac meets his bride, while walking out to meditate at even tide, and Eliezer introduces him to her. He conducts her to his mother's tent ; she be- comes his wife, and, it is added, " he loved her," a declara- tion which cannot, in truth, be made of all men in respect to their wives, but which we should expect would be true of one in whom, and for whose welfare, God had so kindly and sig- nally interested himself GENESIS. PRAYER OF JACOB. And Jacob said, O God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me. Return unto thy country, and to thy kindred, and I will deal well with thee. I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant : for with my staff I passed over this Jordan, and now I am become two bands. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau : for I fear him, lest he will come and smite me, and the mother with the children. And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.— Gen. xxxii. 9—12. The prayer of Jacob is one of the most devout, fervent, and successful prayers recorded in the Inspired Volume OF PRAYER. 33 It was offered, under circumstances of peculiar perplexity and solicitude ; and, as is common in such cases, there is manifest, on the part of the patriarch, a directness and an urgency well adapted to secure the blessing of Him, who has said, " The effectual, fervent prayer," i. e. the intensely fervent prayer "of a righteous man availeth much." Jacob and Esau were twin brothers, and sons of Isaac and Rebekah. As they grew up to manhood, they evinced dispo- sitions of a widely different character. Jacob proved to be meek and peaceable, contenting himself with the duties and pleasures of a pastoral life; while Esau gave preference to the more stirring and adventurous pursuits of the chase, which the better accorded with a nature comparatively restless and intractable. In process of time, an event occurred in the family, which involved consequences of a serious and lasting nature. One day, Jacob had been preparing some pottage, when Esau returning from the field, weary and faint, requested some of it. Jacob seized the opportunity of proposing to exchange the pottage for the birthright of the family, which, in virtue of his being the elder, belonged to Esau. Both, probably, understood the value of this birthright. But Esau, with an indifference to spiritual blessings and privileges, which can only be accounted for, upon the supposition that his heart was not right towards God, accedes to the proposal and for " one morsel of bread," quitclaims interests of inestimable value. Whether Jacob was just and kind in taking advantage of his brother's necessity, may be questioned. But it is proba- ble that he had daily proofs of the light estimation, in which Esau held the birthright. They were at this time, forty years old ; an age, one would think, at which they were car pable of appreciating a negotiation of the kind. And, more- over, Esau made no overtures- to cancel the bargain, but " eat and drank, tnd rose up, and went away," as if he were satisfied with the equivalent which he had obtained. 34 BIBLE HISTORY For thirty-seven years, according to Dr. Hales, following the above purchase, no mention is made in the sacred narrative of the transaction. But, at length, when Jacob had reached his 77th, and Isaac his 137th year, the latter, by some means anticipating death at no distant day, proposes to confer on Esau the blessing of primogeniture ; and, as a concomitant of the ceremony in such cases, he directs him to prepare " savory meat, that I may eat," says he, " and bless thee before I die." By an artful expedient, or, as it has with greater truth been characterized, by a " crooked policy" of Rebekah, Jacob is made to personate his brother, and receives the blessing which Isaac intended for Esau. This blessing now belonged to Jacob by right of purchase, and most unnecessary^ as well as criminal^ was the stratagem devised by Rebekah, in behalf of her favorite son. Consequences disastrous to the peace of the family imme- diately follow. Esau, maddened in view of his loss, threatens the life pf Jacob. The deepest anxiety and distress pervades the bosom of the unhappy mother. She parts with him to see him no more; while he, to escape an incensed brother, is obliged to commence a long and perilous journey, alone and unbefriended, to his mother's relatives in the land of Mes- opotamia. On arriving at the place of his destination, he enters the service of Laban, his uncle, with whom he spends twenty- years. He marries, and rears a large family ; is oppressed, and even cruelly treated by his selfish and mercenary father- in-law ; yet is prospered and becomes rich. At the expiration of twenty years, God directs him to re- turn to the land of his fathers. Accordingly, collecting his family and flocks, he commences his journey. Passing over the difficulties in which for a time he is involved with Laban w^e arrive at the interesting incidents connected with his re- newed intercourse with Esau, and the so» trial which pre- ceded it. OF PRAYER. 35 A sore trial ! God had bid him return ; and jet he suffers him to be brought into great distress, and the most painful apprehensions. For some years, Esau had been residing in mount Seir, where he had become rich and powerful. But Jacob had no evidence that his former enmity had abated. He had once threatened his life, and who could say that his resentment might not enkindle, and not only himself, but his wives and children, fall victims to his unabated fmy ? Jacob was afraid. And God leaves him to the painful recollec- tion of his sin, which had originally excited the anger of Esau. With great prudence, however, Jacob takes measures to propitiate his offended brother. At some distance he encamps, and sends messengers forward to inform Esau of his returm and to assure him that it was not with any intention of assum- ing the honor of j)recedency , or of claiming the double portion^ to which he might seem to be entitled. God had prospered him, and he was contented. But this prudential step, for a time, only adds to his cumulative trouble and anxiety. The messengers return. They had seen Esau. They had deliv- ered their message. He had made no reply, but loas on his march ^ at the head of four hundred men ! What his real purpose was, Jacob is left to conjecture. But his fears are by no means allayed by the news of his ' approach. If disposed for peace, why comes he with the im- posing and threatening array of four hundred men ? There was ground for increased alarm, and to the eye oC the patri- arch, there seemed, at length, but one path of safety ; one, and one source only of protection ; God must help^ or ruin is be- fore them. Jacob now hastily divides his company into two bands, that if Esau should come and smite the one, the other might possibly escape. Having done this, his last expedient is to present his case, with all its perplexities and dangers, to the notice of his covenant God. In the first place, he approaches God, as the God of his 30 BIBLE HISTORY father ; and as such, a God in covenant. This was an ap- peal to the faithfuhiess of God. It was faith taking hold of a covenant, which, however unworthy he was, might not and could not fail. 2. He addresses him as his own God, pleading what he had promised to him, as well as to his father. " Thou hast bid me return ; I am following thy directions, and wilt thou not now preserve thj servant ?" 3. To such a struggling with God, as a God of promise, and a God of everlasting faithfulness, he adds a deep spirit of self abasement. "I am not worth}'- of the least of all thy mercies." In view of his own sinful conduct on a former occasion, he is amazed at the returns of mercy, which he had met with from a gracious God, and yet he now needs his di- vine aid more than ever. 4. Having, in this devout and humble manner, prefaced his petition, he now presents it. " Deliver me, I pray thee, from the hand of my brother,^''