be easy to give a more literal one, consistent with propriety and the idiom of the two languages. I am ready to think, that xakegas is the genuine reading (Matt. i. 23), because it accords more exactly with the Hebrew; but our venerable translators adopted xaλ801. I had no desire to assume the office of a critic; the passage was a quotation from the Old Testament, and I did not omit it. After all Dr. A. Clarke's remarks on the third quotation, I can hardly think that learned men in general will maintain the opinion that the Evangelist (Matt. ii. 6) meant to quote the Septuagint of Micah v. 2. This, however, I must refer to their decision. The criticism on Hos. xi. 1, especially on the word, amounts to this, that the word differently pointed may be rendered differently (which even I was aware of); but can these letters, however pointed, regularly mean his sons? The conjecture, however, of the last letter, needful for this rendering, being mistaken for a soph-pashuck, and so dropt by a transcriber, comes in Conveniently. Now this is the very thing which I feared, in calling the public attention to the question; namely, the conjectural alteration of the Hebrew text (not the Masoretic points, but the letters), to make it accord to the Septuagint. And, if the Hebrew be the authentic word of God, who can deny, that, in this way, there is great danger of human learning adding to, deducting from, and altering, the language of inspiration. I must leave it to others to determine how far this instance is happily chosen. If his sons be the genuine reading of the Hebrew, the quotation does not appear to me very apposite, even as an accommodation : and whatever right inspiration may confer, I cannot conceive of a man being inspired to misquote the sacred Scriptures. The third quotation I reserve for this place. I was at first of opinion that it was an error of the press; and Dr. A. Clarke's paper furnishes instances to bear me out in that opiniou (p. 338, Mic. v. 7, should be Mic. v. 2.-p. 339, Gen. xlix. 2, should be Gen. xlix. 12). I do not, however, wish to avail myself of this plea. Probably it was my own blunder; but, whatever else this proves, it does not prove, that the writers of the New Testament always quoted from the Septuagint. Q.E.D. I foresee, Mr. Editor, that both you and your readers will soon be weary of this subject, if it become controversial. But, unless some very special occasion require it, I do not intend to trouble you with any answer to the remarks which may be made on my attempt; but either patiently to endure the castigation, or to leave the decision to your readers; or to put myself under the protection of my more learned brethren, if they should see the cause of truth likely to be hurt through my incompetency in questions of deep criticism.. I have formed a plan of improving, and also abridging, my original design; in which, if permitted, I shall proceed, as inoffensively as I can. I trust a high regard to the sacred oracles, united to a firm persuasion that what Bishop Horsley calls the Esdrine edition of the Hebrew Bible, is, for substance, the genuine OldTestament Scripture, has engaged me in an attempt, which is not quite congenial either to my turn of mind or my habits of life: but if I may succeed so far as thoroughly to call the public attention to the subject, my end will be answered; and I may disappear, and be no more thought of, without any detriment T. S. to the cause. To the Editor of the Christian Observer. If we read the word of God with attention, we shall observe, that, whilst subjects which are of inferior moment are treated of either in a cursory manner, or but rarely men tioned, those truths which are of An attention to this circumstance has induced me to send you a few observations on Secret Prayer; for there is scarcely any subject to be found more frequently treated of in the word of God. Promises, precepts, and invitations, almost without number, prove the high station this exercise holds in real religion; whilst the variety of examples of its success shews the honour that God has put upon the individual petitions of his people. For what has not fervent prayer obtained? It has changed an angry brother into a kind friend; it has turned the counsel of the wise into foolishness; it has stopped the course of the sun; shut up the heavens §; raised the dead to life; and has only been equalled in its effects by that faith from whence it first originates. With your permission, therefore, I would take the liberty of pointing out some of the advantages of secret prayer; and at the same time attempt to give a few directions for the best mode of performing it. The first advantage I would notice is, that as it supposes, in some degree, scriptural views of the character of God, so it tends to rectify Gen. xxxii. 26, 24-6; and xxxiii. 4. + 2 Sam. xv. 31. Joshua x. 13. § 1 Kings xvii. 1. 1 Kings xvii. 21. and promote those views. By many, the Lord is considered merely as the Supreme Being, the Creator indeed of the world, but bestowing little attention even upon its greater concerns, and none whatever upon the particular interests of individuals. General admissions, perhaps, are made of the perfections of his nature, of his omniscience, and omnipresence; but in practice little regard is paid to these truths. Private prayer has a tendency to remove these errors. It is grounded upon a belief that God is actually present with us; that he knows our inmost thoughts; that, though he be exalted above the heavens, yet he humbles himself to behold the things that are done on earth: and so hum bles himself as to have his ear open to the most minute concerns of his creatures. The employment of prayer then, by familiarizing us with these conceptions of God, will correct and ennoble our ideas of his character. Secret prayer will be found also an excellent criterion of the sincerity of our religion. Other duties may be entered into from different motives. The habits of early education, a wish to establish a character among men, a personal regard to the preacher, or some equally defective principle, may lead men to places of public worship. Social prayer may be entered into that gifts may be admired. Family worship may be kept up to produce order amongst the children, or to set a good example to the servants. These services, therefore, cannot be so well depended upon as proofs of religious sincerity. But when a person enters into his closet, and prays to his Father, who is in secret, one motive only is likely to induce him habitually to engage in this exercise, viz. an earnest desire to receive those blessings which he humbly solicits. There is no company to excite his curiosity, no outward object to raise his animal spirits, no spectator to admire his devotion; it is a secret transaction between Ged and himself. It forms, therefore, an important test of his being really devoted to the Lord. It was the indubitable mark given to Ananias of St. Paul's conversion: " Behold, he prayeth*." On the contrary, Job says of the hypocrite, "Will he delight himself in the Almighty? Will he always call upon Godt?" He may occasionally pray, standing in the synagogue to be seen of men; or he may utter a cry in time of trouble; but there will be no habitual prayer, since there is no sincerity in his approach to God. In this view, a comparatively lifeless prayer in secret, a few broken sentences uttered with feelings of contrition that no better service can be offered, are of more importance than the most fluent petitions delivered before others. Whilst this exercise may thus tend to remove those doubts of sin. cerity with which the humble believer is often oppressed, it may also serve to convince bim of the real fervency of his love to God. The affections, when they are engaged in the service of the Lord, differ in their object; but they act in the same manner as in other circumstances. Love is principally shewn by delighting in the society of the beloved object, and this in the most unreserved manner. It is so in that love which is a fruit of the Holy Spirit. It is not the numbers who are present, that draw to his house one whose heart is given up to the Lord; it is the promise, that "in all places where record my name I will come unto thee and bless thee." So, in the intercourse with Christian friends, it is not merely to converse with two or three persons, that one who loves the Lord Jesus comes into their society; it is the hope, that, whilst they are speak ing of their blessed Saviour, he himself will draw near unto them §. But in secret prayer this love may have its highest pleasure; for there the Lord condescends to the most intimate communion: his language is, Come, let us reason together." He may be there addressed as a friend. The humble believer may gratefully acknowledge the goodness of the Lord, and delight himself in his perfections. When, therefore, any are constant in this service, and the life and temper bear a corresponding testimony, they may humbly use Peter's words; "Lord, thou knowest all things; thou knowest that I love thee*." Secret prayer will also be a means of greatly increasing love to God, both by affording proofs of frequent answers to prayer, and by advancing personal holiness. This it will effect in a direct way, as being the appointed means of imparting grace to the soul. In the 36th chapter of Ezekiel, which contains many valu able promises, not only of pardon of sin, but of sanctification, the Lord says, "I will yet for this be inquired of by the house of Israel, to do it for them." In answer to prayer, therefore, a greater measure of grace may be expected.-Indirectly it will have this effect, by making Christians more sensible of their wants, giving them more humbling views of themselves, and keeping them from sin. For one, who is frequent in secret prayer, may be compared to a son who is constantly under his father's eye. He says, if I go into any improper place, or enter upon any sinful employment, it will soon be known, and the pain of reproof will far exceed any momentary gratification: for how irksome is it to a child to be alone with his father whom he has offended. He may bear to meet him in company, but when his eye beams with anger it will be too distressing to converse apart with him. It has been said, therefore, that a person must soon either leave off sinning, or leave off praying; that acts of sin might, for the most part, be traced to neglect of private prayer; and that, when the world has been surprised by the fall of John xxi. 17. † Ezek. xxxvi. 37. 30 some eminent professor, the Lord had before seen this, by his declension in the closet. Here the disease was formed internally, which in time broke out. Secret prayer will also be found one of the best means of keeping up joy and peace in the heart, even under the greatest trials. Not only has it this effect from its being God's appointed way of giving relief-"Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me*"--but from its natural tenden cy. We know how consoling it is under trouble, to open the mind to some kind and tender friend. In prayer, this privilege may be obtained in the highest degree. Those distresses which we could not communicate to the dearest friend, may be thus opened to our God. There is all the advantage of retirement, to do this without interruption; of confidence, from a certainty that he will never repeat what is entrusted to him; of hope, from the knowledge of his power to assist; and of sympathy, since, "as a father pitieth his children, so the Lord pitieth them that fear him." Not only so; it is a most delightful truth that the Lord Jesus, by his eternal divinity, is the object of prayer. We see this clearly in the Scriptures. The first martyr, Stephen, was stoned in an act of praver to our blessed Saviour, "calling upon, and saying, Lord Jesus, receive my spirit:" and the first Christians are distinguished by this character," All that in every place call on the name of Jesus Christ our Lord§." Thus may we cast our burthen upon him, who, "in that he suffered, being tempted, is able also to succour them that are tempted." If we look at the Psalms of David, we see the consolation he received from prayer: often begin ning in a low and complaining frame, and ending in the voice of praise and thanksgiving. * Psalm 1. 15. + Psalm cii. 13. I would mention again, that secret prayer is one of the best means of making all other ordinances profitable. There is a peculiar beauty in each of them. Public preaching instructs the mind, and warms the affections. In the Lord's Supper we have the Gospel exhibited to our eyes. Social conversation upon religious subjects promotes Christian love. Reading the Scriptores leads to enlarged views of the truth. But it is private prayer which gives their full efficacy to all these means of grace. We shall find that those discourses have been most profitable, where secret prayer has both preceded and followed public worship; that that society has been most improving, into which we have entered praying that God might bless it to us; and that, when we have fervently sought divine assistance in applying his word, we have then found it by far most instructive. In the night in which our blessed Lord was betrayed, his disciples heard the finest dis course which was ever delivered; the 14th, 15th, and 16th chapters of St. John's Gospel :-they received the Lord's Supper in a way in which it has never since been administered; it was our Lord and Master himself who broke the bread and gave the eup-they sang the most spiritual hymn; the Saviour was with them when they sang :—they engaged in social prayer in a manner that was never equalled; Jesus lifted up his eyes to heaven, and poured forth that wonderful prayer recorded in the 17th chapter of St. John:—but, amidst all these advantages, from neglecting our Lord's advice, "watch and pray, that ye enter not into temptation," Peter denied him," and "all forsook him and fled.” I might add other advantages which secret prayer aflords:-it is the highest honour to which we can be admitted on earth; it is one of the best safeguards against our spiritual enemies; it will assist us in Acts vii. 59. The word "God" is not in interpreting the Scriptures; it will the original. § 1 Cor. i. 2. deaden our hearts to the world, endear to us our Saviour, and raise our minds to heights of spirituality. It is in the private retirement of the closet that eternal things will be most realized, heaven laid open to the view, and those joys which await the followers of the Lamb be most seen and most felt. Hence the regret of dying Christians, that they had not lived more in secret with God. Hence the departing confession of the excellent Earl of Argyle, that this deserved the first place amongst his sins, that he had not spent more time in interceding for God's work upon earth, and in praying for his poor soul." Hence also the death-bed declaration of the pious Hervey; "Were I to live over again, I would spend more time ou my knees." These personal benefits can only be hinted at, lest I should swell this paper to too great an extent. Permit me, therefore, to add some few of its uses to other persons. We may in this way be serviceable to our friends, when at the greatest distance from them; we may return the kindness of our benefactors, by recommending them to the care of our heavenly Father; we may in this way assist such of our connexions as are not disposed to receive our counsel. How often is it that we are called upon to mix with those whom we tenderly regard, and yet, sometimes from prudent precaution, oftener from improper fears, are prevented speaking to them upon religious subjects:- we may in private ask God's blessing upon them. But the good may be extended far beyond our immediate circle: the tempted or persecuted Christian, the solitary missionary, the church of Christ throughout the world, the heathen nations, God's ancient people, may all be benefited by our petitions. Nor should we think this of little importance, either to our friends or others. It is said, when God destroyed the cities of the plain, " God remembered Abraham, and sent Lot out of the midst of the overthrow." • Gen. xix. 29. It was in answer to Job's prayer that his friends were accepted *; and the prayers of Daniel had their influence in restoring Judah from captivity t. Should it be said, these were eminent believers; to check this objection, the word of God declares, when it speaks of the success of Elijah's petitions, that he was a man subject to like passions as we are‡. We find St. Paul also entreating for the prayers of all the church; for he knew that the effectual, fervent prayer of a righteous man availeth much. Perhaps, when heaven is opened, this will form a part of its joys, that believers will then see how much they have been indebted to each other for their prayers; that the private pleadings of a godly minister have been as serviceable to his people as his public labours; and that he has been kept from temptation, and fitted for his duties, in answer to the fervent petitions of some humble Christian. Whilst in this way we may benefit our friends, our country, and the church of Christ universally, secret prayer will also benefit those from whom we have received an injury. St. Paul says, "If it be possible, as much as lieth in you, live peaceably with all men§." In these words he intimates that it would be difficult to pass through the world without occasionally meeting with some disagreements, which are apt to become occasions of sin, and to lead to a spirit of ill-will to the offending person. Nothing will be found to prevent this more than praying for them. Our Lord has directed us daily to forgive those who have trespassed against us. This forgiveness will be much more easy, when in secret we are not merely praying for them in a general way, but asking fervently for God's blessing upon them, that he may prevent their suffering by their conduct, and that he will, in life, in death, and through eternity, shower down his favours upon them. |
