ever tus last enemy? Blessed be the God and Father of our Lord Jesus Carist, va according to be assodant mercy, bath be gotten us again to a urdy bone by the resurrection of Jesus Cart from the dead.' CHAP. XIX But as the meltrianons concerns of ONECZE few necessary occasco a suspeRAKOR CE the exercise: buat Pas ever stove to the principle of the act, and to the curcanstances of the actor, reduces all these quaiites to their essence, when be resolves the into the sport of supplication. To pray incessanty, therefore, appears to be, ja tis view of the subject, to keep the Saint Paul on Prayer, Thanksging, and tad in an habitual disposition and propen Religions 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 than's known wants, and to his possibuities of wants unknown; so full of relief to the soul, and of peace to the mind, and of giadnew to the heart; so productive of cost dence 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 scarceiv 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 fasted 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. sity to devotion, for there is a sease in which we may be said to do that which we are willang to do, though there are intervals of thongst, as well as intermissions of the actAs a traveller, says Dr. Barrow, may be sad to be stil on his journey, though he stops to take needful rest, and to transact necessar ry business. If he pause, he does not tura out of the way; his parsuit is not diverted, though occasionally interrupted. Constantly maintaining the disposition, then, and never neglecung the actual duty; never slighting the occasion which presents itseif, nor violating the habit of stated devetion, may, we presume, be called to pray without ceasing. 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 The apostle's precept, prav always, solicitation, to unwearied importunity, that pray evermore, pray without ceasing, men God has declared that be will lend his ear, ought always to pray,-will not be criticised that he will give the communication of his as a pleonasm, if we call to remembrance Spirit, that he will grant the return of our that there is no state of mind, no condition of requests. Nothing but this holy perseverlife, in which prayer is not a necessity as ance can keep up in our minds an humble well as an obligation. In danger, fear im- sense of our dependence. It is not by a pels to it; in trouble, we have no other re- mere casual petition, however passionate, source; in sickness, we have no other re- but by habitual application, that devout affecfuge; in dejection, no other hope; in death, tions are excited and maintained; that our no other comfort. converse with heaven is carried on. It is by Saint Paul frequently shows the word no other means that we can be assured, with prayer to be a term of great latitude, involv-Saint Paul, that we are risen with Christ,' ing the whole compass of our intercourse but this obvious one, that we thus seek the with God. He represents it to include our things which are above; that the heart is adoration of his perfections, our acknowl- renovated; that the mind is lifted above this edgement of the wisdom of his dispensations, low scene of things; that the spirit breathes of our obligation for his benefits, providen- in a purer atmosphere; that the whole man tial and spiritual; of the avowal of our entire dependence 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, infirmities, and sins; the petition for the sup ply 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 devo tion. 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. 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 faithfully, 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, dies 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.' 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. mind. But if it is easy for the sorrowing heart to give up a world, by whom itself seems to be given up, there are other demands for prayer, equally imperative. There are circumstan- The duty which Paul enjoins-' praying ces more dangerous, yet less suspected of always with all prayer and supplication in danger, in which, though the call is louder, the spirit, and watching thereto with all perit is less beard; because the voice of con- severance,'--would be the surest means to science is drowned by the clamours of the augment our love to God. We gradually world. Prosperous fortunes, unbroken health, cease to love a benefactor of whom we cease flattering friends, buoyant spirits, a spring to think. The frequent recollection would tide of success-these are the occasions when warm our affections, and we should more the very abundance of God's mercies is apt cordially devote our lives to him to whom we to fill the heart till it hardens it. Loaded should more frequently consecrate our with riches, crowned with dignities, success- hearts. The apostle therefore inculcates ful in enterprise; beset with snares in the prayer, not only as an act, but as a frame of shape of honours, with perils under the mask of pleasures; then it is, that to the already In all his writings effectual prayer unisaturated heart, to-morrow shall be as this formly supposes accompanying preparatory day, and more abundant,' is more in unison virtue. Prayer draws all the Christian grathan what shall I render to the Lord.' ces into its focus. It draws Charity, followMen of business, especially men in powered by her lovely train-of forbearance with and public situations, are in no little danger of persuading 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 public duty, and an unimpeachable rectitude in discharging 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 compatibil ities 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 annexed 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 always find so easy from them, as the great themselves find from God. faults; forgiveness of injuries, pity for er- The 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. Yet that the best things are liable to abuse is a complaint echoed by all writers of ethics. Certain mystics, pretending to extraordinary illumination, have converted this holy exercise into a presumptuous error. Intense Not only the elevation on which they stand meditation itself has been turned into an inmakes this fence necessary for their person-strument of spiritual pride, and led the misal security, by enabling them to bear the taken recluse to overlook the appointed height without giddiness, but the guidance of means of instruction; to reject the scrip Vor. II. 40 tures, to abandon the service of the sanctua- wealth, and fame, and power shall be forgotry, and to expect to be snatched, like holy ten things. Paul, up to the third heaven, deserting those 6 Why does Paul pray day and night that prescribed and legitimate methods which he might see the face of his Thessalonian would more surely have conducted him converts? Not merely that he might have thither. The history of the apostle himself the gratification of once more beholding presents a striking lesson in this case. Let those he loved-though that would sensibly us remember,' says one of the fathers, that delight so affectionate a heart-but that he though Paul was miraculously converted by might perfect that which was lacking in their an immediate vision from heaven, he was faith." nevertheless sent for baptism and instruction to a man.' 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 confers like Deity, he desires only such poor returns as can be made by indigent, mendicant mortality; that he requires no costly oblation; nothing that will impoverish, but, on the contrary, will inconceiva In exciting us to perpetual gratitude, bly enrich the giver. When we consider Saint Paul stirs us up to the duty of keeping this, we are ready to wonder that he will ac- before our eyes the mercies which so pecept so poor a thing as impotent gratitude remptorily demand it. These mercies sucfor immeasurable bounty. When we re-ceed each other so rapidly, or rather, are flect, that our very desire to praise him is his crowded upon us so simultaneously, that if gift-that his grace must purify the offering, we do not count them as they are received, 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. and record them as they are enjoyed, their very multitude, which ought to penetrate the heart more deeply, will cause them to slip out of the memory. The apostle acknowledges the gratitude due to God to arise from his being the universal proprietor,-whose I am, and whom I We think, perhaps, as we have observed serve; thus making the obedience to grow in another place, had he commanded us to out of the dependence. He serves his Mado some great thing,' to raise some monu-ker because he is his property. We should ment 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 reflect on the superiority of the bounties of our heavenly Father, 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 obWhen he only asks the homage of the heart, ject of their attention. If they assist us unthe expression of our dependence, the re-der the immediate pressure of distress, their cognition of his right! Our thanks how due! 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 upon 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 be nevolence 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. Concerning the duty of intercessory prayer for those we love, the apostle has bequeathed us a high and holy example. He has given us not 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 present. These are requests which we may rest assured are always agreeable to the divine will; here we are certain we Our kindest friend may not always know cannot pray amiss.' These are interces- our secret sorrows, and with the utmost sions of which the benefit may be felt, when goodness of intention cannot apply a balsam, 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.' where he does not know there is a wound; The same spirit of Christian generosity or it may be a wound deeper than human which directed his petitions, influenced also skill can reach, or human kindness cure. his thanksgivings for his friends. What are Again, our weaknesses may often weary, the subjects for which he praises God on and sometimes disgust; even an attached their behalf?-not that they are enriched or 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 sympathy-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 perpetuity 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 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 distinctly 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 But the apostle, not contented with the example. The Christian may exultingly double injunctions,-pray ever more; in ev- say, the Holy Scriptures were written for ery thing give thanks,--links to it a most my reproof, for my correction, for my inexhilarating duty-rejoice for evermore. struction in righteousness. The Holy Spir This single exhortation-rejoice in the Lord it, who teaches me to apply it to myself, dic--is not sufficient, it is reiterated without tated it for me. Not a miracle upon record, limit, again I say rejoice! But what are the not an instance of trust in God, not a patchief causes of Paul's joy?- that God hath tern of obedience to Him, not a gratulation made us meet to be partakers of the inheri- of David, not a prophecy of Isaiah, not an tance of the saints in light,'--' that he hath office of Christ, not a doctrine of an Evandelivered us from the powers of darkness,'-gelist, not an exhortation of an apostle, not ⚫ that he hath translated us into the kingdom a consolation of Saint Paul, but has its imof his dear Son'-that we have redemption mediate application to my wants; but makes through his blood, even the forgiveness of a distinct call on my gratitude; but furnishsins. What is his hope, or joy, or crown es a personal demand upon my responsibility. of rejoicing !'—that he should meet his con- The whole record of the sacred Canon is verts in the presence of our Lord Jesus but a record of the special mercies of God Christ at his coming. to me, and of his promises to myself, and to But this blessed saint found surprising every individual Christian to the end of the subjects of joy, subjects with which a stran-world. ger does not desire to intermeddle. To re- That Divine Spirit, which dictated the injoice in tribulation; to take joyfully the spired Volume, has taken care that we should spoiling of his goods; to rejoice in the suffer-never be at a loss for materials for devotion. ings of his friends; to rejoice that he was Not a prophet or apostle but has more or counted worthy to suffer for the sake of less contributed to the sacred fund, but has Christ. This is, indeed, a species of joy cast his mite into the treasury. The wriwhich the world does not desire to take from tings of Saint Paul, especially, are rich in 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. 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 supposable circumstance It is worth our observation, that by perse- of human life. They have facilitated the verance in prayer he was enabled to glory in means of negociation for the penitent, and of the infirmity which he had thrice besought gratitude for the pardoned. They have prothe Lord might depart from him. And it is vided confession for the contrite, consolation a most impressive part of his character, that for the broken hearted, invitation to the weahe never gloried in those visions and reve- ry, and rest for the heavy laden. They have lations of the Lord,' but in the infirmities, furnished petitions for the needy, praise for reproaches, necessities, persecutions for the grateful, and adoration for all. HowevChrist's sake, which were graciously sent to er indigent in himself, no one can complain Counteract any elation of heart, which such of want, who has access to such a magazine extraordinary distinctions might have occa- of intellectual and spiritual treasure. These sioned. 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. variously gifted compositions, not only kindle the devoutest feelings, but suggest the aptest expressions: they invest the sublimest meanings with the noblest eloquence. They have taught the tongue of the stammerer to speak plainly; they have furnished him who was ready to perish for the lack of knowledge, with principles as well as feelings; they have provided the illiterate with the form, and the devout 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. The writings and the practice of Saint Paul do not less abundantly, than the compositions of David, manifest the supreme power of fervent devotion. The whole tenor of his life proves that his heart was habitually engaged in intercourse 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. THE highest state of moral goodness is compounded of the avowed properties of ripened habits, growing out of genuine Christian principles, invigorated and confirmed by the energy of the Holy Spirit: this is evangelical virtue. Saint Paul contrasts the power of opposite habits with wonderful force in his two pictures, one of the debasing slavery of a vicious mind, 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 unto righteousness? What a dominion must holy principles and holy habits have obtained in that mind, when he could say, The life that now live, I live by the faith of the Son of God, who loved 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 es tablish Christian practice. To these rooted habits the sacred writers sometimes apply the term perfection. Saint Paul, when he speaks of perfection, could only mean that fixedness of principle, and Christian elevation of character, which, under the influence of Divine grace, is actually attainable; he could not mean to intimate that he expected man to be freed from liability to error, to be completely exempted from the inroads of passion, to be no longer obnoxious to deviations and deflections from the law, by which he is yet mainly guided and governed. He could not expect him to Romans, ch. vi. be entirely and absolutely delivered from the infirmities of his frail and fallen nature. But though this general uniformity of good habits may occasionally, through the surprise of passion and the assaults of temptation, be in some degree broken, yet these invaders are not encouraged, put repelled: though some actions may be more imperfect, and some wrong tempers may still unhappily intrude themselves, yet vigilance and prayer obtain such a power of resistance, as finally almost to subdue these corruptions; 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. But even here, such are the stratagems of the human heart for concealing its corrup tions, not only from others, but from itself, that it is incumbent on every individual so to examine, as 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 degree 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 aim rather than the acquisition, as in that injunction of our Saviour Be ye perfect, as your Father who is in heaven is perfect. Sometimes it appears to imply, being furnished with needful instruction in all points, as in Paul's di rection to Timothy, that the man of God may be perfect, thoroughly furnished unto all good works. Often it means nearly the same with religious sincerity, as in Proverbs, for the upright shall dwell in the land, and the perfect shall remain in it. Sometimes it is used with a special reference to abhorrence of idolatry, as when the expression perfect heart' is applied to various kings of Judah. The meaning in Philippians, Let us therefore, as many as be perfect, be thus minded,' seems to import only real earnestness. Perfection, in the precise notion of it, admits not of gradation, nor of advancement in the same quality. The highest kind of perfection of which man is capable, is to love God and Jesus Christ whom he has sent, with all his heart;' that is, so to love as to obey the laws of the one, while he rests on the merits of the other. Paul intimates that our happiness consists in the pardon of our sins, and our holiness in our conquest over them; and perhaps there is not a more dangerous delusion, than to separate the forgiveness from the subjugation: the pardon, indeed, is absolute, the conquest comparative. He places attaina |