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.

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. 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.

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,

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 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 glo rious 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 spi- power shall be forgotten things. ritual 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.'

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 bless ings 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, will inconceivably enrich the giver. When we consider this, we are ready to wonder that he will accept so poor a thing as impotent gratitude for immeasurable bounty. When we reflect, that our very desire to praise him is his gift-to slip out of the memory. VOL. II.

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so rapidly, or rather, are crowded upon us so simultaneously, that if we do not count them as they are received, and record them as they are enjoyed, their very multitude which ought to penetrate the heart more deeply, will cause them

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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.

But this blessed saint found surprising sub jects 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 degra dation to the eye of the world, and concealed only those of his glory.

The same spirit of Christian generosity which directed his petitions, influenced also his thanks. givings 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

It is in this view that we become so person-all on the offered terms, is to every believer dis ally 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!

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 Christian 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 not a prophecy of Isaiah, not an office of Christ, reiterated without limit, again I say rejoice! not a doctrine of an Evangelist, not an exhorta But what are the chief causes of Paul's joy ?-tion of an apostle, not a consolation of Saint 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

Paul, but has its immediate application to my wants; but makes a distinct call on my grautude; 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.

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 I 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 superhuman triumph, never exhibited such a proof of its own power to establish Christian practice. To these rooted habits the sacred writers sometimes apply the term perfection.

That Divine Spirit, which dictated the inspired 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 Chrisof 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 comheavy 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 deflecfor 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 enspeak 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 temwith 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 sistance, as finally almost to subdue these corpreviously felt not his wants, they have imparted ruptions; and those that are not altogether confervent desires, they have inspired the faint with quered, but occasionally break out, induce a energy, and the naturally dead, with spiritual habit of watchfulness over the suspected places, life. 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.

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,

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.' Some. times it appears to imply, being furnished with needful instruction in all points, as in Paul's direction to Timothy, that the man of God may

* Romans, ch. vi.

der, forbearing habits, in which he was perpe-, tually exercised. The Divine principle had resolved itself into a settled frame of mind. And it was in the hourly cultivation of that most amiable branch of it, Christian charity, that he acquired such maturity in the heroic virtue of enduring patience. To deny his own inclination to sustain the infirmities of the weak, to bear the burden of others, he considered, as indis. pensable in the followers of Him, whose lovely characteristic it was, that HE PLEASED NOT HIMSELF. In enjoining this temper on his Roman converts, he winds up his injunction, with ascribing to the Almighty the two attributes which render Him the fountain of grace, for the production of this very temper in all alike who call upon Him for it. He denominates Him the God of patience and consolation.

We must not therefore fancy that this eminent saint was not an example to private life, because his destination was higher, and his trials greater than ours. This superiority can. not disqualify him for a copy. We must aim at the highest point. It is easier to reduce a portrait than enlarge it. All may have the same grace; and some actually have great, if not equal trials. If Christians are not now called like him, to martyrdom, they are frequently called to bear the long protracted sufferings of sickness without mitigation, of penury without relief, of sorrows without redress. Some are called to bear them all, without even the comfort of witnesses, without the soothing of pity.

If the elevation of his conduct does not place this great apostle above our imitation, no more does the sublimity of his principles, as we find them exhibited in his writings. His piety in both is equally of a practical nature. We rise from perusing many a treatise of metaphysical morality, without clearly ascertaining its precise object; at least, without carrying away any one specific principle for the regulation of our own heart and life. We admire the ingenuity of the work, as we admire the contrivance of a labyrinth; it is curiously devised; but its intricacy, while it has amused, has embarrassed us. We feel that we might have made our way, and attained our end, more easily and more speedily, in a plain path, where less perplexity required no artificial clue. The direct morality of our apostle has none of this Dædalian enginery.

explicit in his injunctions and reproofs; and this because truth is absolute. We can scarcely peruse a sentence in his writings, without finding something to bring away from them for our own use, something which belongs to ourselves, something which would have been seasonably addressed to us, had he been our personal correspondent.

He knew mankind too well, not to know the necessity of speaking out: he knew, that if any opening was left, they would interpret it in their own favour; that they would slip out of every thing which was not precisely explained and definitely enjoined. He was aware that the reason why men profit so little by scripture instruction is because, in applying it, they are disposed to think only of other people, and are apt to forget themselves. He knew it was not easy to lower the world's good opinion of itself. That the quicksightedness of certain persons, errs, not in misunderstanding the justness of a reproof, but only in mistaking its object; and that, by directing the censure to others, they turn away the point of the weapon from their own bosoms. Yet he makes charitable allowance for the capacities, the exigencies, and the temptations of a world so diversely circumstanced. Like his blessed Master, he would have all men every where to be saved; and, like him, left no means unessayed, which might promote this great end.

We must not imagine that Christianity is not precisely the same thing now, as it was when our Apostle published it, because its external marks are not so completely identified. A more animated zeal in religion might have been visible and legitimate in the first ages of the Church, than commonly in the present. The astonishing change then effected in the minds of men, was rapid, and often instantaneous. In our day, it is usually gradual. It is no wonder that persons should have been overwhelmed with joy and gratitude, at being suddenly rescued from the darkness of Pagan idolatry, at being delivered from the bondage of the Jewish ritual, and trauslated into the glorious liberty of the children of God. The total revolution in the mind, and in the principles, would certainly produce a sensible alteration in the external habits and visible practice of the Gentile convert; whose morals, if he were indeed a convert, would be as different from what they had previously been, as his faith; and he as different from his former self, as any two men from each other. This, consequently, would make the change more obvious than in the renovated character of a nominal Christian, now brought to embrace vital Christianity; in whose outward observances, antecedent and subsequent to his change, there might probably be no very apparent alteration.

Saint Paul, in one sense, always writes like a man of the actual world. His is not a religion of theory, but of facts, of feelings, of principles; a religion exactly accommodated to the being for whom he prescribes. Our passions and our reason, our hopes and our fears, our infirmities and our supports, our lapse and our restoration, all find their place in his discussions. He consults every part of our nature; he writes for material and immaterial, for mortal and immortal man. He does not abound in those desultory and In the days of the apostle, the holy sacrament random discussions, which distract the mind, of baptism was likely to be, in the very highest and leave the reader at a loss what he is to think sense of the word, regeneration. It was not and what he is to do. He does not philosophize only the outward and visible sign of an inward upon abstract truths, nor reason upon conjec- and spiritual grace; but it was also, for the tural notions; but bears witness to what he has most part, an actual evidence that such grace seen and known, and deduces practical instruc- had been effectually received unto eternal saltion from actual events. He is therefore dis-vation. The convert then was an adult, and tinct in his exposition of doctrines and duties;¦ received baptism as his explicit confession and