While such is the doctrine of the word of God on this subject, the place which the duty arising out of it holds among the other duties of the Christian life, is pre-eminently important. It has all the importance which the word of God attaches to the duty of prayer in general. We have only to study that word to be deeply impressed with the prominence which it gives to prayer in its histories and examples, in its promises and warnings, in its exhortations and express commands, in all that it tells us of the nature of that life of faith in which man walks with God. And all that it says bears upon prayer for this special object. Every exhortation to prayer is an exhortation to abound in it with reference to the communication of this gift from above. Nay, we must admit, that if the duty is more imperative in any one case than another, it is so in this. To the believer individually, the gift of the Spirit comprehends spiritual blessings in all that variety and abundance in which it is possible for them to be objects of desire; and either constitutes the very substance of these blessings, or is the indispensable means for attaining them. In the general cause of God, the gift of the Spirit is the grand essential to prosperity and progress, without which vain are all our wishes, and fruitless all the means which our wisdom can devise or apply. And the measure in which the gift will be cnoferred, it must not be forgotten, will be proportioned to the fervency and importunity of prayer. This is acknowledged with regard to the personal experience of blessings from God; but it is not less true in reference to the general prosperity of the cause of Christ on earth. The advancement of that cause, is always represented in the word of God as the enlargement of the existing church ;* and in accomplishing its enlargement, God has a respect to its existing spiritual condition. He raises up in Zion the instrumentality by which he brings to pass his designs of mercy towards her. He prepares his church for his own gifts; and one most important part of this preparation is the pouring out upon its members the spirit of * Look for a single example of this to Isa. liv. grace and supplication. It is not for his honor to bestow his favors when dependence on him is not acknowledged; when men are sacrificing to their own net, and burning incense to their own drag; when the peculiar character in which he has made himself known to his church in all ages, as the hearer and the answerer of prayer, is not recognised; and when prayer, his own ordinance, is disregarded. While, therefore, God has promised that his kingdom shall prevail, he will fulfil his promise, not by spreading his truth whether his people pray for it or not, but by first imparting to them the spirit of prayer. He will bring this intermediate means into existence; and then, in answer to prayer, will do more than his people can ask or think. Is this then the conclusion to which we come, that our prayers are a necessary link in the advancement of the Redeemer's kingdom upon earth? O how does such a conclusion fix on the conscience and the heart the duty to which the text encourages us! Are we the subjects of the King of Zion—are we indeed redeemed from the curse by his blood-are our best joys and hopes drawn from the privileges to which his mercy has introduced us? has introduced us? And shall not his cause be ours? Shall not the interests of his kingdom be to us identified with our own? Shall we not say "If I forget thee O Jerusalem, let my right hand forget her cunning?" Shall we not take part with the desires and expectations of the exalted Redeemer, who waits till his enemies be made his footstool, and the heathen be given him for his inheritance? Shall we not share in the hopes of the heavenly world, and the longing of all creation? If we do, must not our desires express themselves in prayer to the Governor among the nations-to whom the word of inspiration has taught us to look, as the dispenser of good, who hears our prayers, and has the power and the will to answer them? And must we not further admit, that the special connexion which the oracles of truth establish between prayer and the coming of Christ's kingdom, lays us under obligation to abound and persevere in making request to God, as a matter of sacred duty and solemn responsibility? With every one, then, |