"" that he hath trans us from the powers of darkness,"lated us into the kingdom of his dear Son"-" that we have redemption through his blood, even the forgiveness of sins." What is "his hope, or joy, or crown of rejoicing?"that he should meet his converts in the presence of our Lord Jesus Christ at his coming. 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 circumstan ces of his degradation to the eye of the world, and con. cealed only those of his glory. The same 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 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 example. The Christian may exultingly say, the Holy Scriptures were written for my reproof, for my correction, for my instruction in righteousness. The Holy Spirit, who teaches me to apply it to myself, dictated it for me. Not a miracle upon record, not an instance of trust in God, not a pattern of obedience to Him, not a gratulation of David, not a prophecy of Isaiah, not an office of Christ, not a doctrine of an Evangelist, not an exhortation of an apostle, not a consolation of Saint Paul, but has its immediate application to my wants; but makes a distinct call upon my grati tude; 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. 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 supposable circumstance of human life. They have facilitated the means of negociation for the penitent, and of gratitude for the pardoned. They have provided confession for the contrite, consolation for the brokenhearted, invitation to the weary, and rest for the heavy laden. They have furnished petitions for the needy, praise for the grateful, and adoration for all. However indigent in himself, no one can complain of want, who has access to such a magazine of intellectual and spiritual treasure. These 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 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 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 super-human 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, *Romans, ch. vi. |