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 vain in the Lord.

With this glorious hope, what should arrest their progress? With such a reward in view — eternal 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.

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 truths 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

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• 1 Thessalonians, iv. 14.

particular assurance, "Even them also who sleep in Jesus will God bring with him.”

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 infirmities 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 is indissolubly involved in that of Christ: "because I live, ye shall live also." What are the splendid triumphs of earthly heroes to HIS triumph over the grave? What are the most signal victories over a world of enemies, to HIS victory over this last enemy? "Blessed be the God 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."

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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 he 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.

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 perfections, our acknowledgment of the wisdom of his dispensations, of our obligation for his benefits, providential 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 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 sen

tient, an enlightened, a dependent being can omit in his scheme of devotion.

But as the multifarious concerns of human life will necessarily occasion a suspension of the exercise, Saint Paul, ever attentive to the principle of the act, and to the circumstances of the actor, reduces all these qualities to their essence, when he resolves them into the spirit of supplication.

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 the 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.

Constantly maintaining the disposition, then, and never neglecting the actual duty; never slighting the occasion which presents itself, nor violating the habit of stated devotion, 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