!,ides ~rom our Yiew the processes which connect our prayers with God'R replies. The rC''l"elnt10n thus made of the un~ecn world should confirm our faith in the necessity nnd power of prayer, and help us to understand in some way the manner iu which God answers it. l. Gon OI'l"EB SOME DLESSINGS O?-."LY IN RESPONSE TO rnAYEn, 'l'he blessing was giYen to Danil'l immediately he prayc,l, l,ut not till then. Probably if the prayer had been offered sooner, the re~ponse also would have been enjoyed sooner. There are many good tliings which we lose simply because we do not pray for them (Jas. iv. 2), 1. This is not controry to the idea of the universality and unchangeable characte1· o/ ,iatural law. (1) BM~uee prayer itself is a factor among spiritual forcrs which h1no influences npon the future; and (2) -because Gori must have at least no less freedom of ecl ion in arranging the forces of his uni verse than he hns accorded to us, and 80 may act with special purposes as we also do, without breaking one of his lnws. 2. This ia ,iot contrary to the wisdom and good1U!$11 of God. God knows what we need before we ask him (Matt. vi. 8). Yet there may be things which it is wise and right for God to give after we have asked for them, but which it is not right or wise for him to give before we have prayed, because our recognition of the need of them and our trust to God for them, may be important conditions for the right reception of them (Matt. vii. 7-11). II. GOD ANSWERS PRAYER ACTIVELY AND PROMPTLY. Prayer is uot merely II, 1mbjective act soothing and relieving the soul. Even the subjective influence of it depends on our faith in its real efficacy. We should not be comforted by prayer if we did not believe that God heard and answered it. 1. God hears prayer. Prayer is not only the breathing out of our souls. It is talking to a God who bears, attends, and sympathizes (Isa. xli. 17). 2. God acts in re.~ponse to prayer. Gabriel is sent by God, and Daniel receives new light. We t1ay find, especially in spiritual matters, that there is a real exertion of energy on God's side in response to prayer. He is not 11, passive liearer of prayer. His answers are not the mere echoes of sympathy. They carry active aid (Pa. :xci. 15). 3. God answers prayer promptly. Daniel prays, "Defer not." God docs not defer. The answer is sent at the very beginning of the suppli- cation," and Gabriel is., caused to fly swiftly." God is too powerful to need to delay, and too merciful to be willing to delay. If we do not receive the answers to our prayers quickly, it is not because God is slow, but because the time at which the blessing is to be given is one of the conditions of its utility. Still, the decree goes forth at once, and begins to be accomplished in due time (Hab. ii. 3). !IL GoD'S RESPONSE TO PRA.YEB 18 IN A.COOBDANCE WITH HIS WILL A.ND PROVI- DE?-."TIA.L ORDER. L The manner in which the answer is made does not imply any breach in the order of providence. The angel is sent to communicate knowledge to DanieL This, according to Scripture, is the normal method of spiritual help (Heb. i. 14). 2. The substance of the answer is in harmony with God:s will and the order of his providence. Daniel prays for the restoration of hie people. God answers the prayer by revealing the already Eettled purpose of this restoration. God often answers prayer in a different way from our expectation. Sometimes he opens our eyes to blessings :i.Iready given, but not recognized (Gen. :x:ri. 19). Sometimes he changes our desires, and inclines our hearts to rest in his will by showing us that it is better than our will. The best prayer is that in which we seek to be reconciled to the will of God (Matt. :xxvi. 39). Ver. 24.-Redemption promised. L THE ASSURANCE OF REDEMPTION. 1. It comes frum God. We have sinned against God; yet it is he who purifies and renews us. God sends the calamities which are the chastisement of sin; but God also removes them, and restores Ii.is penitent people to bis favour (Ps. ciii. 3, 4). 2. It was determined lo,,g before it v,as accomplished. From the Fall the restoration was determined (Gen. iii. 15). Old Testament saints were comforted by the hope of it. .All previous history prepared the way forit. Though "grace and truth came by Jesus Christ" (John i. 17), they were not created at his advent. The gospel is not a revelation of new mercy, Lut a new revelation of God's eternal mercy (Ps. cxxxvi. 1). 3. The time of its acco,,,1,lisl,m,;nt was fiud beforel,,and. Though Christ did not come till long after sin bad el.lLered the world, lie came at the most suitable time. He came when the world was prepared for his advent, and when men moat needed him (Gal. iv. 4). OJ. IX, 1-'.:!7,] TIU: llOOK OF DANIEL.
II. 'l'm: CIIARAOTF.~IST_ICB OF RF,DEMPTION, 1. .As reyards the e1Jil of the prr.sl. (1) The old hfo of sm 1s completed and forsaken. The "old mnn is r,ut ,,IT" (Uol, iii, 9). "'l'he transgression is finished." (2) A check is put on tho indwell in" power of sin to prevent it from again rising up and ruling over our souls (1 John iii. fi). An end is made to sins, and they are" sealed up" to prevent them from break in~ out ngnin, '!'his is completely accomplished with "the spirits of just men made perrect." It begins with each Christian when his redemption begins. Though sin still linaer~ in the Christian, it no longer rules. (3) The old sins are atoned for and forgi;en. 'l'hey are "covered." God will remember them no more (Isa. xliii. 25). This is regarded ns nccomplished in the act of redemption only predicted to Daniel. Therefore we must understand that the forgiveness of sins depends on the accomplishment of the great work of Christ. 2. .As regards the blessings of the future. (1) "Everlasting righteousness" is brought in, 'fhe essence of redemption is not deliverance from misery, but restoration to righteousness. The first and chief aim of the work of Christ is not to secure peace in this life and happiness in the life to come, but to mak~ us righteous (Rom. iii. 21, 22). The new righteousness is different from primitive inno- cence, which rested on the unstable basis of ignorance (Gen. iii. 5). This rests on the broad and solid foundation of intelligent principles accepted with love and confirmed by the indwelling Spirit of God (Jer. xx.xi. 33, 34), Therefore it is everlasting. (2) The sources of confidence are no longer vague hopes of a. future redempticn, but the clear knowledge of the accomplished fact. Judaism lived upon prophecy, Christianity lives upon history. (3) The shame and humiliation of sin is abolished; the desolation which it produced is done away with; the world is again joyous in the love of God; worship is glad an_d deep and real, and all life made sacred by its influence; the "most holy place is anointed " and reconsecrated.