His grateful spirit does not forget to remind them to whom the victory is owing, to whom the thanks are due.

In the solemn close, alighting again from the world of light, and life, and glory, he just touches upon earth to drop another brief, but most impressive lesson-that though the victory is obtained, though the last conquest is achieved, though Christ is actually risen-all these ends accomplished, are not to dismiss us from diligence, but to stimulate us to it. They furnish only an additional argument for abounding in the work of the Lord.' It adds animation to the motive, that from this full exposition of the doctrine, they not only believe, but they know, that their labour is not in vain in the Lord.

With this glorious hope what should arrest their progress? With such a reward in vieweternal life, the purchase of their risen Saviour, he at once provides them with the most effectual spur to diligence, with the only powerful support under the sorrows of life, with the only infallible antidote against the fear of death.

CHAP. XIX.

Saint Paul on Prayer, Thanksgiving, and Religious Joy.

PRAYER is an act which seems to be so prepared in the frame of our nature; to be so congenial to our dependent condition, so suited to our exigencies, so adapted to every man's known wants, and to his possibilities of wants unknown; so full of relief to the soul, and of peace to the mind, and of gladness to the heart; so productive of confidence in God, and so reciprocally proceeding from that confidence, that we should think, if we did not know the contrary, that it is a duty which scarcely required to be enjoined, that he who had once found out his necessities, and that there was no other redress for them, would spontaneously have recourse as a delight, to what he had neglected as a command; that he who had once tasted the bounties of God would think it a hardship not to be allowed to thank him for them; that the invitation to pray to his Benefactor, was an additional proof of Divine goodness; that to be allowed to praise him for his mercies, was itself a mercy.

The apostle's precept, pray always,'-pray evermore, pray without ceasing, men ought always to pray,-will not be criticised as a pleonasm, if we call to remembrance that there is no state of mind, no condition of life, in which prayer is not a necessity as well as an obligation. In danger, fear impels to it; in trouble, we have no other resource; in sickness, we have no other refuge; in dejection, no other hope; in death, no other comfort.

To conclude, this blessed apostle never fails, where the subject is susceptible of consolation as well as of instruction, to deduce both from the same premises. What affectionate Christian will not here revert, with grateful joy, to the same writer's cheering address to the saints of another church, who might labour under the pressing affliction of the death of pious friends?* He there offers a new instance, not only of his never-failing rule of applying the truth he preaches, but of their immediate application to the feelings of the individual. This it is which renders his writings so personally interesting. That the mourner over the pious dead might not sorrow as those who have no hope,' after the declaration that Jesus died and rose again.' He builds on this general principle, the particular assurance, Even them also who sleep infections, our acknowledgment of the wisdom of Jesus, will God bring with him.'

Saint Paul frequently shows the word prayer to be a term of great latitude, involving the whole compass of our intercourse with God. He represents it to include our adoration of his per

his dispensations, of our obligation for his benefits, providential and spiritual; of the avowal of our entire dependance on him, of our absolute subjection to him, the declaration of our faith in him, the expression of our devotedness to him; the confession of our own unworthiness, infirmi ties, and sins; the petition for the supply of our wants, and for the pardon of our offences; for succour in our distress; for a blessing on our undertakings; for the direction of our conduct, and the success of our affairs.

If any should be disposed to think this general view too comprehensive, let him point out which of these particulars prayer does not embrace; which of these clauses, a rational, a sentient, an enlightened, a dependent being can omit in his scheme of devotion.

What a balm to the breaking heart!-What! the loved companion of our youth, the friend of our age, the solace of our life, with whom we took sweet counsel, with whom we went to the house of God as friends, will Christ bring with him? Shall the bliss of our suspended intercourse be restored, unalloyed by the mutual in. firmities which here rendered it imperfect, undiminished by the dread of another separation? Well then might the angel say to Mary at the forsaken tomb, Woman, why weepest thou ?! Well might Jesus himself repeat the question, Woman, why weepest thou?' Tears are wiped from all eyes. The voice of joy and thanksgiving is in the tabernacles of the righteous.' The right hand of the Lord bringeth mighty things to pass.' The resurrection of Christians But as the multifarious concerns of human is indissolubly involved in that of Christ: 'be- life will necessarily occasion a suspension of the cause I live, ye shall live also.'-What are the exercise; Saint Paul, ever attentive to the prinsplendid triumphs of earthly heroes, to His tri- ciple of the act, and to the circumstances of the umph over the grave? What is the most sig-actor, reduces all these qualities to their essence, nal victory over a world of enemies, to HIS vic. when he resolves them into the spirit of supplitory over his last enemy? Blessed be the God cation. and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead.'

* 1 Thessalonians, iv. 14.

To pray incessantly, therefore, appears to be, in his view of the subject, to keep the mind in an habitual disposition and propensity to devotion; for there is a sense in which we may be said to do that which we are willing to do,

though there are intervals of thought, as well as intermissions of the act. As a traveller,' says Dr. Barrow, may be said to be still on his journey, though he stops to take needful rest, and to transact necessary business.' If he pause, he does not turn out of the way; his pursuit is not diverted, though occasionally interrupted.

ed by the clamours of the world. Prosperous fortunes, unbroken health, flattering friends, buoyant spirits, a spring-tide of success-these are the occasions when the very abundance of God's mercies is apt to fill the heart till it hardens it. Loaded with riches, crowned with dig. nities, successful in enterprise; beset with snares Constantly maintaining the disposition, then, in the shape of honours, with perils under the and never neglecting the actual duty; never mask of pleasures; then it is, that to the already slighting the occasion which presents itself, nor saturated heart, to-morrow shall be as this day, violating the habit of stated devotion, may, we and more abundant,' is more in unison than presume, be called to pray without ceasing.''what shall I render to the Lord?' The expression watching unto prayer,' implies this vigilance in finding, and this zeal in laying hold on these occasions.

The success of prayer, though promised to all, who offer it in perfect sincerity, is not so frequently promised to the cry of distress, to the impulse of fear, or the emergency of the moment, as to humble continuance in devotion. It is to patient waiting, to assiduous solicitation, to unwearied importunity, that God has declared that he will lend his ear, that he will give the communication of his Spirit, that he will grant the return of our requests. Nothing but this holy perseverance can keep up in our minds an humble sense of our dependence. It is not by a mere casual petition, however passionate, but by habitual application, that devout affections are excited and maintained; that our converse with heaven is carried on. It is by no other means that we can be assured, with Saint Paul, that we are risen with Christ,' but this obvious one, that we thus seek the things which are above; that the heart is renovated; that the mind is lifted above this low scene of things; that the spirit breathes in a purer atmosphere; that the whole man is enlightened, and strengthened, and purified; and that the more frequently, so the more nearly, he approaches to the throne of God. He will find also, that prayer not only expresses, but elicits the Divine grace.

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Men of business, especially men in power and public situations, are in no little danger of per. suading themselves, that the affairs which occupy their time and mind, being, as they really are, great and important duties, exonerate those who perform them from the necessity of the same strictness in devotion, which they allow to be right for men of leisure; and which, when they become men of leisure themselves, they are resolved to adopt ;-but now is the accepted time, here is the accepted place, however they may be tempted to think that an exact attention to pub. lie duty, and an unimpeachable rectitude in dis. charging it, is itself a substitute for the offices of piety.

But these great and honourable persons are the very men to whom superior cares, and loftier duties, and higher responsibilities, render prayer even more necessary, were it possible, than to others. Nor does this duty trench upon other duties, for the compatibilities of prayer are universal. It is an exercise which has the property of incorporating itself with every other; not only not impeding, but advancing it. If secular thoughts, and vain imaginations, often break in on our devout employments, let us allow religion to vindicate her rights, by uniting herself with our worldly occupations. There is no crevice so small at which devotion may not slip in: no other instance of so rich a blessing being an. nexed to so easy a condition; no other case in which there is any certainty, that to ask is to have. This the suitors to the great do not al ways find so easy from them, as the great them.

Yet do we not allow every idle plea, every frivolous pretence, to divert us from our better resolves? Business brings in its grave apology; pleasure its bewitching excuse. But if we would examine our hearts truly, and report them faith-selves find from God. fully, we should find the fact to be, that disinclination to this employment, oftener than our engagement in any other, keeps us from this sacred intercourse with our Maker.

Under circumstances of distress, indeed, prayer is adopted with comparatively little reluctance: the mind, which knows not where to fly, flies to God. In agony, nature is no atheist. The soul is drawn to God by a sort of natural impulse; not always, perhaps by an emotion of piety; but from a feeling conviction, that every other refuge is a refuge of lies.' Oh! thou afflicted, tossed with tempests, and not comforted, happy if thou art either drawn or driven, with holy David, to say to thy God, Thou art a place to

hide me in.'

Not only the elevation on which they stand makes this fence necessary for their personal security, by enabling them to bear the height without giddiness, but the guidance of God's hand is so essential to the operations they conduct, that the public prosperity, no less than their own safety, is involved in the practice of habitual prayer. God will be more likely to bless the hand which steers, and the head which directs, when both are ruled by the heart which prays. Happily we need not look out of our own age or nation for instances of public men, who, while they govern the country, are themselves governed by a religious principle: who petition the Almighty for direction, and praise him for

success.

But if it is easy for the sorrowing heart to The duty which Paul enjoins- praying algive up a world, by whom itself seems to be ways with all prayer and supplication in the given up, there are other demands for prayer Spirit, and watching thereto with all perseverequally imperative. There are circumstances ance,'-would be the surest means to augment more dangerous, yet less suspected of danger, our love to God. We gradually cease to love a in which, though the call is louder, it is less benefactor of whom we cease to think. The freheard; because the voice of conscience is drown-quent recollection would warm our affections,

and we should more cordially devote our lives to him to whom we should more frequently consecrate our hearts. The apostle therefore inculcates prayer, not only as an act, but as a frame of mind.

that his grace must purify the offering, before he condescends to receive it, must confer on it that spirit which renders it acceptable-that he only expects we should consecrate to Him, what we have received from him-that we should only confess, that of all we enjoy, nothing is our due-we may well blush at our insensibility.

We think, perhaps, as we have observed in another place, had he commanded us to do some great thing,' to raise some monument of splendor, some memorial of notoriety and ostentation, something that would perpetuate our own name with his goodness, we should gladly have done it. How much more when He only requires,

In all his writings effectual prayer uniformly supposes accompanying preparatory virtue. Prayer draws all the Christian graces into its focus. It draws Charity, followed by her lovely train-of forbearance with faults; forgiveness of injuries, pity for errors, and relieving of wants. It draws repentance, with her holy sorrows, her pious resolutions, her self-distrust. It attracts Faith, with her elevated eye-Hope, with her grasped anchor-Beneficence, with her open hand-Zeal, looking far and wide to serve-Humility, with introverted eye, looking at home. Prayer, by quickening these graces in the heart, warms them into life, fits them for service, and dismisses each to its appropriate practice. Prayer is mental virtue; virtue is spiritual action. The mould into which genuine prayer cests the soul, is not effaced by the sus-high and holy example. He has given us not pension of the act, but retains some touches of the impression till the act is repeated.

Prayer, divested of the love of God, will obtain nothing, because it asks nothing cordially. It is only the interior sentiment that gives life and spirit to devotion. To those who possess this, prayer is not only a support, but a solace: to those who want it, it is not only an insipid task, but a religious penalty. Our apostle every where shows that purity of heart, resignation of spirit, peace and joy in believing, can by no other expedient, be maintained in life, activity, and vigour.-Prayer so circumstanced is the appointed means for drawing down the blessing we solicit, and the pardon we need.

Our thanks how due!

When he only asks the homage of the heart, the expression of our dependence, the recognition of his right!

Concerning the duty of intercessory prayer for those we love, the apostle hath bequeathed us a

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only injunctions, but specimens. Observe for what it is that he bows his knees to God' in behalf of his friends. Is it for an increase of their wealth, their power, their fame, or any other external prosperity? No: it is that God would grant them according to the riches of his glory, to be strengthened with might in the inner man:'-it is that Christ may dwell in their hearts by faith;-it is that they may be rooted and grounded in love,' and this to a glorious end that they may be able, with all saints, to comprehend' the vast dimensions of the love of Christ;-that they may be filled with all the fulness of God.' These are the sort of petitions which we need never hesitate to preYet that the best things are liable to abuse is sent. These are the requests which we may a complaint echoed by all writers of ethics. Cer- rest assured are always agreeable to the divine tain mystics, pretending to extraordinary illu- will; here we are certain we cannot pray mination, have converted this holy exercise into amiss.' These are intercessions of which the bea presumptuous error. Intense meditation it-nefit may be felt, when wealth, and fame, and self has been turned into an instrument of spiritual pride, and led the mistaken recluse to overlook the appointed means of instruction; to reject the scriptures, to abandon the service of the sanctuary, and to expect to be snatched, like holy Paul, up to the third heaven, deserting those prescribed and legitimate methods which would more surely have conducted him thither. The history of the apostle himself presents a striking lesson in this case. Let us remember,' says one of the fathers, that though Paul was miraculously converted by an immediate vision from heaven, he was nevertheless sent for baptism and instruction to a man.'

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power shall be forgotten things.

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Why does Paul pray day and night that he might see the face of his Thessalonian converts?' Not merely that he might have the gratification of once more beholding those he loved-though that would sensibly delight so affectionate a heart-but 'that he might perfect that which was lacking in their faith.'

Here is an instance of a spirit so large in its affections, so high in their object; of a man who had so much of Heaven in his friendships, so much of soul in his attachments, that he thought time too brief, earth too scanty, worldly blessings too low, to enter deeply into his petitions for those to whom time and earth, the transitory blessings of life, and life itself, would so soon be no more.

Holy Paul calls upon us to meditate on the multitude and the magnitude of the gifts of God. When we consider how profusely he bestows, and how little he requires; that while he con- In exciting us to perpetual gratitude, Saint fers like Deity, he desires only such poor returns Paul stirs us up to the duty of keeping before as can be made by indigent, mendicant mor- our eyes the mercies which so peremptorily detality; that he requires no costly oblation; no- mand it. These mercies succeed each other thing that will impoverish, but, on the contrary, so rapidly, or rather, are crowded upon us so will inconceivably enrich the giver. When we simultaneously, that if we do not count them as consider this, we are ready to wonder that he they are received, and record them as they are will accept so poor a thing as impotent gratitude enjoyed, their very multitude which ought to for immeasurable bounty. When we reflect, penetrate the heart more deeply, will cause them that our very desire to praise him is his gift-to slip out of the memory. VOL. II. T

The apostle acknowledges the gratitude due | ness,'-that he hath translated us into the to God to arise from his being the universal kingdom of his dear Son'-that we have redempproprietor, whose I am, and whom I serve; tion through his blood, even the forgiveness of thus making the obedience to grow out of the sins.' What is his hope, or joy, or crown of dependence. He serves his Maker because he rejoicing!-that he should meet his converts in is his property. We should reflect on the supe- the presence of our Lord Jesus Christ at his riority of the bounties of our heavenly Father, coming. over those of our earthly friends, not only in their number and quality, but especially in their unremitting constancy. The dearest friends only think of us occasionally, nor can we be so unreasonable as to expect to be the constant object of their attention. If they assist us under the immediate pressure of distress, their cares are afterwards remitted.

Many, besides us, have a claim upon their kindness, and they could not invariably attend to us without being unjust to others. If a man were to lay out his whole stock of affection up. on one individual, how many duties must he neglect, how many claims must he slight, how much injustice must he commit, of how much ingratitude would he be guilty! And as an earthly friend cannot divide his benefits, or even the common acts of kindness among an indefinite number, and as human means have limits, so his benevolence can generally be little more than good will. But the exhaustless fund of infinite love can never be diminished;-though the distribution is universal, though the diffusion is as wide as his rational creation, though the continuance is as durable as his own eternity, the beneficence of almighty power needs not, like his creatures, deduct from one because it is liberal to another.

Our kindest friend may not always know our secret sorrows, and with the utmost goodness of intention cannot apply a balsam, where he does not know there is a wound; or it may be a wound deeper than human skill can reach, or human kindness cure. Again, our weaknesses may often weary, and sometimes disgust, even an attached friend; but it is the feeling of these very infirmities with which our divine High Priest is so tenderly touched. His compassion arises from a deep and intimate sense of sympa. thy-for he was in all points tempted like as we are, yet in no point did he sin.

It is in this view that we become so personally interested in the attributes of God; that they come in so completely in aid of our necessities, and to the supply of our comforts. As his omniscience brings him fully acquainted with all our wants, and his omnipotence enables him to relieve them; so his immortality is pledged for our's, and ensures to us the perpe. tuity of our blessings. What a glorious idea, that the attributes of the self-dependent and everlasting God are laid out in the service of his children!

But this blessed saint found surprising subjects of joy, subjects with which a stranger does not desire to intermeddle. To rejoice in tribulation; to take joyfully the spoiling of his goods; to rejoice in the sufferings of his friends; to rejoice that he was counted worthy to suffer for the sake of Christ. This is, indeed, a species of joy which the world does not desire to take from him, nor to share with him. In the close of the description of his way of life, of which temptation, and trial, and sorrow, and sufferings, are the gradations, the climax is commonly not merely resignation, but triumph: not submission only, but joy.

It is worth our observation, that by perseverance in prayer he was enabled to glory in the infirmity which he had thrice besought the Lord might depart from him. And it is a most impressive part of his character, that he never gloried in those visions and revelations of the Lord,' but in the infirmities, reproaches, necessities, persecutions for Christ's sake, which were graciously sent to counteract any elation of heart, which such extraordinary distinctions might have occasioned. Like his blessed Lord, he disclosed all the circumstances of his degradation to the eye of the world, and concealed only those of his glory.

The sume spirit of Christian generosity which directed his petitions, influenced also his thanksgivings for his friends. What are the subjects for which he praises God on their behalf?-not that they are enriched or exalted, but that their faith groweth exceedingly.' Again to the Philippians, holding forth the word of life, that I may rejoice in the day of Christ that I have not run in vain, neither laboured in vain.

But the apostle endeavours most especially to kindle our grateful joy for the redemption of the world by our Lord Jesus Christ; a blessing which, though thrown open to the acceptance of all on the offered terms, is to every believer dis tinctly personal. He endeavours to excite our praises for every instance of faith and holiness recorded in Scripture. He teaches, us that whatsoever was written aforetime, was written for our instruction. The humble believer may claim his share-for in this case appropriation is not monopoly—of every doctrine, of every precept, of every promise, of every example. The Chris. tian may exultingly say, the Holy Scriptures were written for my reproof, for my correction, for my instruction in righteousness. The Holy But the apostle, not contented with the dou- Spirit, who teaches me to apply it to myself, ble injunctions,-pray ever more; in every thing dictated it for me. Not a miracle upon record, give thanks-links to it a most exhilirating duty not an instance of trust in God, not a pattern of -rejoice for ever more. This single exhorta-obedience to Him, not a gratulation of David, tion-rejoice in the Lord-is not sufficient, it is reiterated without limit, again I say rejoice! But what are the chief causes of Paul's joy ?that God hath made us meet to be partakers of the inheritance of the saints in light,'-' that he hath delivered us from the powers of dark.

not a prophecy of Isaiah, not an office of Christ, not a doctrine of an Evangelist, not an exhorta. tion of an apostle, not a consolation of Saint Paul, but has its immediate application to my wants; but makes a distinct call on my gratitude; but furnishes a personal demand upon my

responsibility. The whole record of the sacred Canon is but a record of the special mercies of God to me, and of his promises to myself, and to every individual Christian to the end of the world.

holy principles and holy habits have obtained in that mind, when he could say, The life that Į now live, I live by the faith of the Son of God, who loped me, and gave himself for me, I am crucified to the world, and the world is crucified to me! Mere morality never rose to this super human triumph, never exhibited such a proof of its own power to establish Christian practice. To these rooted habits the sacred writers some times apply the term perfection.

and the other of the almost mechanical power of superinduced good habits in a virtuous one: -Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience That Divine Spirit, which dictated the in-unto righteousness ?'* What a dominion must spired Volume, has taken care that we should never be at a loss for materials for devotion. Not a prophet or apostle but has more or less contributed to the sacred fund, but has cast his mite into the treasury. The writings of Saint Paul, especially, are rich in petitions, abundant in thanksgivings, overflowing in praises. The Psalms of David have enlarged the medium of intercourse between earth and heaven. They have supplied to all ages materials for Christian worship, under every supposeable circumstance Saint Paul, when he speaks of perfection, could of human life. They have facilitated the means only mean that fixedness of principle, and Chris of negociation for the penitent, and of gratitude tian elevation of character, which, under the infor the pardoned. They have provided confes- fluence of Divine grace, is actually attainable; sion for the contrite, consolation for the broken he could not mean to intimate that he expected hearted, invitation to the weary, and rest for the man to be freed from liability to error, to be com heavy laden. They have furnished petitions for pletely exempted from the inroads of passion, to the needy, praise for the grateful, and adoration be no longer obnoxious to deviations and deflec for all. However indigent in himself, no one tions from the law, by which he is yet mainly can complain of want who has access to such a guided and governed. He could not expect him magazine of intellectual and spiritual treasure. to be entirely and absolutely delivered from the These variously gifted compositions, not only infirmities of his frail and fallen nature. But kindle the devoutest feeling, but suggest the though this general uniformity of good habits aptest expressions: they invest the sublimest may occasionally, through the surprise of pasmeanings with the noblest eloquence. They sion and the assaults of temptation, be in some have taught the tongue of the stammerer to degree broken, yet these invaders are not en speak plainly; they have furnished him who couraged, but repelled: though some actions was ready to perish for the lack of knowledge, may be more imperfect, and some wrong tem. with principles as well as feelings; they have pers may still unhappily intrude themselves, yet provided the illiterate with the form, and the de-vigilance and prayer obtain such a power of revout with the spirit of prayer. To him who previously felt not his wants, they have imparted fervent desires, they have inspired the faint with energy, and the naturally dead, with spiritual life.

sistance, as finally almost to subdue these cor ruptions; and those that are not altogether conquered, but occasionally break out, induce a habit of watchfulness over the suspected places; and keep the heart humble, by a feeling of these remains of infirmity.

The writings and the practice of Saint Paul do not less abundantly, than the compositions of But even here, such are the stratagems of the David, manifest the supreme power of fervent human heart for concealing its corruptions, not devotion. The whole tenor of his life proves only from others, but from itself, that it is inthat his heart was habitually engaged in inter-cumbent on every individual so to examine, as course with the Father of spirits. His conversation, like the face of Moses, betrays, by its brightness, that he had familiar admission to the presence of God. He exhibits the noblest instance, with which the world has presented us, of this peculiar effect of vital religion: that supplication is the dialect of the poor in spirit, thanksgiving the idiom of the genuine Christian, praise his vernacular tongue.

CHAP. XX.

Saint Paul an Example to Familiar Life.

clearly to discover, his own real character; to inquire, whether he is at the same time sincerely mourning over his remaining disorders, and earnestly desiring and diligently cultivating a new vital principle of faith and holiness; or whether he has only been making a certain de. gree of improvement in this or that particular quality, while he continues both destitute and undesirous of this vital principle, which is the first seed of the Divine Life.

It should seem, that the term 'perfect,' as well in other parts of Scripture as in the writings of St. Paul, not only has not always the exact meaning which we assign to it, but has different meanings, according to the occasion on which it is employed. Sometimes this term expresses THE highest state of moral goodness is com- the aim rather than the acquisition, as in that pounded of the avowed properties of ripened ha- injunction of our Saviour-Be ye perfect, as bits, growing out of genuine Christian princi-your Father who is in heaven is perfect. Someples, Invigorated and confirmed by the energy times it appears to imply, being furnished with of the Holy Spirit :-this is evangelical virtue. needful instruction in all points, as in Paul's diSaint Paul contrasts the power of opposite rection to Timothy, that the man of God may habits with wonderful force in his two pictures, one of the debasing slavery of a vicious mind,

* Romane, ch. vi.