converse with the world has a tendency to make them worldly; so to converse with God tends to make them holy. Moses thus derived a glory which shone upon his countenance, and thus christians obtain views of the glory of God, as it shines in his Son, and are changed into the same image, from glory to glory, even as by the Spirit of the Lord. To neglect prayer is to deprive ourselves of the means of serving God here, and of the foretaste of that communion which is the highest happiness of glorified spirits. It is not only a condition of our receiving good from God in this life, but the very means of putting us into the possession of that good. The fervent, effectual, or inwrought prayer of a righteous man availeth much. It moves the heart of Him to whom all creatures in heaven, earth, and he hath consecrated for us through the vail, that is to say his flesh, and having a high priest over the house of God; let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. When a sinner feels the burden of his iniquity, and earnestly desires to be delivered from it, he need not doubt whether God will be gracious to him or not; for he is good, and ready to forgive, and plenteous in mercy to all them that call upon him. Let such draw nigh to God, and he will draw nigh to them. Let them come boldly to the throne of grace, and they shall obtain mercy, and find grace to help in time of need. It is not indeed possible that we should recom mend ourselves to God by any thing that we can do; but he is well pleased with the obedience and sufferings of his beloved Son, and always regards sinners who pray unto him in his name. Que reason why our prayers are not more frequently answered is, because they have so little respect to the mediation of Christ: we should in all our petitions have hell, are subservient. Prayer is to be offered to God through Jesus Christ. Whatsoever ye shall ask the Father in my name, he will give it you. At that day ye shall ask in my name. On the apostasy of our first parents, God might have cut off all communication with them, and with their posterity; but by the promise of the seed of the wo-reference to him, as at the right man, he opened for them a way in which they might present their petitions to him with hope of acceptance. This promise, repeated in various ways, and with increasing clearness through many ages, was at length fulfilled; God sent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which hand of God making intercession for us. We ought not to be discouraged on account of the darkness of mind, the hardness of heart, or the wanderings of thought, which we sometimes feel in this duty. These are to be lamented, because they show the depravity of our nature, and want of greater fixedness of thought on God; yet as no illuminations of mind, meltings of heart, or discipline of thought, on the one hand, can render our prayers acceptable to God, sq neither can darkness of mind, hardness of heart, or wanderings | ful, in order to prevent his abun of thought, on the other, prove dance of revelations from excitthat he will reject them. Noring in him a disposition to glory need we to be cast down because in himself. This would have we cannot express ourselves with been far more injurious than the such liberty of speech at the pain he endured from the thorn; throne of grace as others do ; | therefore instead of removing it, God knows the state of the heart the Lord said unto him, My towards him, and needs not our grace is sufficient for thee. This words for his information. When was enough. Paul was secure we are most humbled and abased from danger. O my Father, said in ourselves, then are we most the Saviour, if it be possible, let acceptable to him; and, when this cup pass from me ; neverthewe are ready to think that we have less, not as I will, but as thou done well, then there is reason wilt: setting us an example of to fear that he will shut out our self-denying obedience to the will prayer, and turn away his mercy of God; for though he was a from us. It is a very mistaken son, yet learned he obedience by idea by which we are apt to be the things which he suffered. influenced, that we never pray to God will admit no rival in our please God except when we pray hearts. Whenever our prayers to please ourselves. If our peti-are not answered, we may contions ascended to him as they pro- clude that we ask and receive not, ceed from us, we might fear that because we ask amiss. If we are he would not hear them; but dividing our schemes between ascending through the incense of God and the world, and striving Christ's blood, and being accom- to unite opposite interests, our panied by his all-prevailing inter-plans will be frustrated, and our cession, he will hear and answer purposes brought to nought. them, notwithstanding the imperfections with which they are attended. God is more ready to hear than we are to pray. It shall come to pass that before they call I will answer, and while they are yet speaking I will hear. We must pray in faith, by which I do not mean that an assurance of our personal interest in Christ is necessary to true faith; but that we firmly believe the word of God, not doubting his faithfulness, or his willingness to grant our petitions. If the inquiry be made by the doubtful mind, Can my transgressions be forgiven, and I be prepared to dwell with God in the world of perfect bliss? Faith looks to the dignity of the Saviour, the efficacy of his blood, and the freedom of his grace. The revelation which God has given of his character, the many times he has Our prayers should be influenced by a supreme regard to the will of God. The things we desire to possess might prove a snare to us, and those which we "apprehend would be injurious, may be necessary to prevent our destruction: we ought therefore to confide in the wisdom and goodness of God, and yield all our affairs to his will. Paul had a thorn in the flesh, the messen-heard the prayers of his people, ger of Satan, sent to buffet him, and the promises he has made to and he besought the Lord thrice them that fear him, all encourage that it might depart from him; but us to pray, and assure us that he the Lord saw its continuance need- will never forsake them that trust in him; but freely supply all their needs, according to his riches in glory, by Christ Jesus. rience. Where envying and strife is, there is confusion, and every evil work. And who can pray, either with pleasure to themselves, or with hope of being All that is connected with prayer to God is not over when the prayer is ended. It is neces-heard, when thus exercised? sary to watch, as well as to pray Learn of me, said the Saviour, for these two are placed together I am meek and lowly in heart, and by Christ, and we should not ye shall find rest unto your souls. separate them. Many persons We should beg to have humbling have been tempted to desist views of ourselves. God has from prayer altogether, because promised good things to the after they have been engaged in humble; but the proud he knowit, and seemed to enjoy a cometh afar off. If we wish to serve fortable opportunity, they have the Lord without distraction, and shortly after been betrayed into to be frequent and fervent at the sin. This has been for want of throne of grace, we must not be watchfulness. It may appear indifferent towards any thing that strange, but it is probable our disturbs our peace, or that deminds may be more easily over-prives us of free access to him. come immediately after such a season than at other times. Satan may tempt us to imagine that the comfort we experienced was in some way or other attributable to ourselves; and by working upon the pride of our hearts, he may plunge us into sin, and hurry us from a comfortable state of mind, into a state that is wretched and miserable. Christianity is a warfare; as those who are not circumspect in war will be overcome by the enemy, so if christians be either ignorant of Satan's devices, or regardless of his stratagems, he will easily gain an advantage over them. Prayer teaches us the goodness of God to sinful men: earthly monarchs do but rarely converse freely with their subjects, and when they do, it is only with a few of the most distinguished among them; but the meanest of mankind may speak with God as a man speaketh with his friend; they may come even unto his seat, present their petitions at his throne, and receive his mercies according to their respective necessities. O my soul, consider thy truest interest, thy greatest happiness, and carefully improve this great privilege. Thou hast long been negligent of it; let this thought, and the consideration that thou mayst have but little time for prayer, cause thee to be instant in this important duty. Nor confine thy prayers to thyself; remember the world that lieth in darkness; the ministers of the gospel, particularly the mission The influence of our carnal passions often destroys our peace, even without the temptations of the enemy; especially of the boisterous and angry passions. Though smooth and placid for a while, they are too much disposed to obey the impulse of temptation; and, like the deceitful sea, to be agitated into a vio-aries who are labouring to dispel lent storm. Against this evil we the mists which have overspread have many admonitions in the the nations of the earth. Give. word of God, and many warnings the Lord no rest till he establish, deeply lodged in our past expe- and till he make Jerusalem a praise in the earth. Plead his promises to the church, his promises to his Son; entreat that his salvation may be revealed, and that all flesh may see it together. GREEN. The Range of the Figurative darkness of imperfection being incompatible with the light of perfection, will be for ever dissipated by the effulgence of eternal day. From this incompatibility too, it is obvious that the language of heaven cannot be successfully transferred to the earth. For we are children, we speak as children, we understand as children, we think as children:† and sooner would the lisping inHAVING already endeavoured fant comprehend the language to ascertain" the Warrantable and thoughts of Locke or of Grounds for understanding Scrip- Newton, than we should comture figuratively," it is now in-prehend heavenly things, were tended to consider the Range of they not expressed by means of the Figurative Language of Scrip- things on the earth.We see then ture by tracing it to its causes, that much of the Figurative Lanand viewing it in its ramili-guage of Scripture originates in the wisdom and goodness of God. For it is infinite goodness that aims at our everlasting good by Divine communications; and it cations. In addressing those who had the gift of tongues, the Apostle Paul thus expressed himself: "Unless ye utter by the tongue words easy to be understood, how shall it be KNOWN what is spoken?" 1 Cor. xiv. 9.—But if this expression apply with so much force to words which are had that world. For σε whether there be tongues, they shall CEASE: whether there be knowledge, it shall VANISH AWAY. For we know in part only-but when that which is perfect is come, that which is in part shall be done away." 1 Cor. xiii. 8. Thus the *See the Baptist Magazine for Noyember 1822, and March 1823. is infinite wisdom that effects so vast and beneficial an object by means best adapted to the end, Thus an inconceivable advantage is derived from the use of ideas with which we are familiar, in order to make us understand the eye hath not seen, things which " Not only, however, has heavenly language been rejected in the communication of Divine truth; but even the literal terms of philosophical language have yielded to figurative expressions more adapted to the general modes of thinking and speaking. Hence we read, the PILLARS of the earth are the Lord's, and he hath set the world upon THEM." 1 Sam. ii. 8. No reasonable man, however, would think of exploring the subterraneous regions for the purpose of discovering these pillars; for the expression is obviously figura + See 1 Cor. xiii. 11. philosophical language, then, would have been an evil rather than a benefit. It would have over tive, and leads our thoughts to that Power which preserves from age to age the stupendous fabric of our world. On the same been rolling huge stones ground, therefore, as the myste-"the wells of salvation," and ries of Heaven have been unfold-ages must have elapsed before ed to us by applying familiar all these massy stones could have objects to a figurative use, so the been removed. Nay, strange as mysteries of Nature have been it may seem, the maxims of true divested of their strangeness and philosophy thus applied, would incomprehensibility by being not only have involved Divine couched in terms that may be truth in obscurity, but the very readily understood in all ages maxims themselves would have and in all lands. Nor should it been disputed. Hence strife, ever be forgotten that the volume instead of edification, would have of inspiration is written for the been the result. We know, howbarbarian as well as for the phi- ever, by what authority it is said, losopher: nay, the philosopher "The servant of the Lord must himself must become a fool be- not strive, but be GENTLE unto fore he can be wiset. The use of all men, APT TO TEACH, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." 2 Tim. ii. 24--26. *Thus too the Scriptures speak of the sun's rising and setting; and this language obtains on the same principle that Virgil speaks of the Land and Cities RETREATING, when both the Land and the Cities were actually STATIONARY; and when, in fact, all the real motion was effected by vessels sailing from the port. See the third book of the ENEID, where we read "Provehimur portu terræque ur besque RECEDUNT." If, therefore, a ship be allowed to have all the motion when the land is said to recede, the earth may be allowed to revolve on its axis, and thus to have all the motion and the sun none, when that luminary is said to rise and set: and if Virgil believed the motion was in the ships, as even his own words, "PROVEHIMUR PORTU," show that he did; a then it is evident that he only used figure of speech, which substitutes the APPARENT EFFECT for the REAL CAUSE. So when our Lord said that God "maketh his sun to rise," he also used a figure; but when the Saviour spoke of the day of judgment as commencing in the day-time with some, and in the night-time with others, he spoke as one who well knew that, at any given moment, it is day over half of our revolving globe, and night over the other half." See Luke xvii. 31, 34. + See 1 Cor. iii. 18. It should not, however, be supposed that this paper is written with the slightest intention How irrevelant, then, would it have been for the Prophets and Apostles to have been unnecessarily solicitous even for mathematical exactness, when their object was to rescue perishing sinners, and pluck them as brands from the devouring fire! But the affectation of logical precision was avoided by men full of the Holy Ghost." Thus in Acts vii. 8, 9, it is said, "Isaac was the father of Jacob, and Jacob was the father of the twelve patri of undervaluing science, or any branch of valuable learning. So far from this, it is conceived that every acquisition of this sort may be turned to good account by the christian. "Unto the pure ALL THINGS are pure; but unto them that are defiled and unbelieving is NOTHING pure." Tit. i, 15. |