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LECTURE VII.

BIBLE INSTANCES.

"The effectual fervent prayer of a righteous man availeth much."-JAMES v 16.

SOME have no turn for poetry, and others have no taste for science. Many have no aptitude for argument and dissertation, and no comprehension for abstract statement. But almost all men have an avidity for history. And what is history? It is truth alive and actual-truth embodied-truth clothed in our kindred clay. It is knowledge, not afloat on the mist-bounded sea-the shoreless abyss of speculation-but knowledge coasting it in sight of the familiar landmarks of time and place; knowledge anchored to this human heart, and coming ashore on this our every-day existence. It is the maxim of the book made interesting the lesson of the pulpit or the desk made simple and delightful, by being read anew in living men. It is the grace made lovelier, and the attainment made more hopeful, by its exhibition in men of like passions and like affections with ourselves. The human spirit craves for history, and the Bible meets this craving. The half of it is history; and we shall devote this morning to some names of prayerful renownBible instances, and their modern parallels.

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1. The first we quote is ENOCH. He walked with God. The conception we form of him, from what the Bible tells us, is, that his was a life of delightful.communion and constant devotion. He had discovered the living God, and, from the moment of that discovery, could date his blessed life. So correct was his view of the Divine character, that he was irresistibly drawn toward it in confidence and love. So vivid was that view that he never forgot it, and so influential that it completely altered him. He "came to God;" "he walked with God;" and " he pleased God." "Every sacred engagement was performed with a holy alacrity. Every call to worship welcomed as it came, from its inviting him to contact with the Father of Spirits.' Every excursion of sanctified thought--every emotion of virtuous feeling-was sustained and encouraged, in anticipation of this intercourse, or as the result of its enjoyment. 'God was in all his thoughts.' If he looked upon the heavens, he was there; if he contemplated the earth, he was there; if he retired into his own bosom, he was there. He felt his presence pressing, as it were, upon his senses. It was the congenial element of his moral being-the atmosphere in which his spirit was refreshed. There was no terror to him in the great and holy name; he felt no tumultuary agitation, because God had beset him behind and before, encompassing all his ways.' The recollection of this was rather a source of sacred and animated pleasure; it invested everything with a new property; it disclosed to him the spiritual essence that pervades the universe;

and thus gave him ever to feel as within the circle of the sublimest satisfactions."*

And so, my friends, do you seek Enoch's introduction to the living God. Go to him, as Enoch went, believing that he is, and that he is accessible.† And seek to get into the same just and realizing knowledge of him that Enoch got. He is revealed to you more amply, perhaps, than he was to Enoch. Believe. Believe that he is not afar off, but nigh. Believe that he is not hostile, but propitious. Believe that he is all that Jesus said that he is all that Jesus was-and, believing this, walk with him. Admit him into your home, that he may hallow it. Admit him into your hourly occupations, that he may elevate and expedite them. Admit him into your happy moments, that he may enhance them; and into your hours of anguish, that his presence may tranquillize and transform them. Let his recollected presence be the brightness of every landscape-the zest of every pleasure-the energy for every undertaking-the refuge from every danger the solace in every sorrow-the asylum of your hidden life, and the constant Sabbath of your soul. Learn-with all reverence for his greatness, but with equal reliance on his goodness-learn to make the eye that never slumbers the companion of your nights and mornings; and the ear that never wearies-make it the confidant of your weakness, your solicitude, your ecstasy, and woe. Learn to have not one life for God and another for the world; but let your earthly life

* Binney on Hebrews xi., pp. 89, 90 † Heb. xi. 6.

be divinely directed and divinely quickened-let every footstep be a walk with God.

2. There was no prophet in Israel like unto MOSES, whom the Lord knew face to face; and, like all the conspicuous characters of Scripture, Moses was a man of prayer. He, too, had been introduced into a peculiar acquaintance with the living God, and, from the memorable interview at the burning bush, there always rested on him an impress of that high fellowship to which he had been admitted. It was not only when the brightness of some recent interview lit up his countenance with new and painful glory; but, on his habitual look there lingered that blended benignity and majesty which, once seen in the aspect of Jehovah, its memorial might always be seen in himself. The Lord had heard Moses' prayer; and, if he had not shown him all his glory, he had at least made all his goodness pass before him; and from that moment when, hidden in the mountain-cleft, the cloud swept over him, and the pulses of encircling power and sanctity thrilled through him, no conviction lodged deeper in Moses' mind, and no element of influence told more constantly on Moses' character, than the assurance that "the Lord is merciful and gracious, long-suffering, and abundant in goodness and truth." The secret of the Lord was with him; and surely it is important to know how one who knew the Lord's mind so well, and with whom the Lord so spake, face to face-how such a one was wont to pray. And I think you will notice these things in Moses' prayers:-(1.) A hopeful

* Exodus xxxiii. 18.

ness which felt that no moment was too late, nor any depth of misery too profound, for prayer. When brought to a stand-still on the Red Sea shore-when almost poisoned by the waters of Marah-when like to be swallowed up by the fierceness of Amalek-it was all the same. Moses had instant recourse to the arm of Jehovah, and that arm brought salvation. And, in a case more daunting still-when successive sins had made the people outlaws from the covenant and its mercies when they erected the golden calfwhen Korah and his company rebelled-when Miriam was struck with leprosy-when the fire of God was sweeping through the camp-when the burning serpents were darting death and consternation on every side-these rapid plagues, the wickedness of the people, and their wild dismay, which would have made another leader "faint," only made Moses pray. He recollected "the Lord merciful and gracious, forgiving iniquity, transgression, and sin;" and, when other hearts were sinking, he still could "hope in God's mercy," and his hopeful prayers were ever procuring fresh forgiveness. (2.) And, besides this expectancy of mercy-this confidence of being heard-you may notice a holy urgency in Moses' prayers. How he pleads with God! How firm he takes his stand on the Divine perfections and the special promises, and with what security he argues from them! "Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak and say, 'For mis

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