and the most afflicted saint, that he is not made as miserable as he has made himself sinful. The Lord hath not dealt with us after our sins, nor rewarded us according to our iniquities. There are times indeed which more especially call for gratitude and joy, and every thing is beautiful in its season. In the day of prosperity, says Solomon, he joyful; but in the day of adversity, consider. The period of our conversion is called the day of our espou sals; and that also is a time for gladness of heart. The Eunuch, when he had found the Saviour, went on his way rejoicing; and when Samaria received the word, there was great joy in that city. Times of general re vival, and of special favour to individuals, require to be distinguished by special returns of gratitude and praise. Lord, wilt thou not revive us again, that thy people may rejoice in thee? Lord, lift thou up the light of thy countenance upon us! Thou hast put more gladness in my heart, than in the time when their corr and their wine increased. Yet there is no time in which this holy and happy frame of mind would be unsuitable-(1) Because the sources of spiritual joy are unchangeably the same: the love, the purpose, and the promises of God are withou variableness, or the least shadow of turning. Th blood of Jesus Christ his Son never loses its virtue and the efficacy of his Holy Spirit is evermore th same. The grace imparted in this world, and the glor promised in the next, are secured by immutable faith fulness and truth.-(2) The benefit arising from thi holy joy, affords a powerful inducement for its continua preservation. "The joy of the Lord is our strength; it is that which quickens and invigorates all the othe graces, and gives a fresh impulse to every holy duty It lightens our troubles, sweetens all our mercies, an gives glory to God.-(3) It will be the work of heave itself, and should be our employment in the way to i It is here the foretaste of what will be hereafter, whe we shall sing the song of Moses and the Lamb. A holy man is never so like a holy angel, nor so like the holy God himself, as when he is in a humble cheerful frame of heart. God rejoices in himself, and he loves that his people should rejoice in him. How happy and how desirable is the state of a true believer! He has real joy in possession, and greater joy in prospect. There are some things that he may rejoice in, as being good in themselves; and others that he may rejoice over, as being made subservient to his interest. Primitive christians could rejoice even in tribulation itself, knowing that tribulation worketh patience, and patience experience, and experience hope. And we know that all things work together for good, to them that love God, to them who are the called according to his purpose. Let them rejoice therefore ever, more, and in every thing give thanks; for this is the will of God in Christ Jesus concerning them. Long have I on the willows hung And shall I ever thus remain, So dark, so sad, and dull? Awake my powers! Though streams are low, The fountain's ever full. With new displays of pardoning love, I will my songs renew; And could I feel as angels feel, I'd sing as angels do. SERMON VI. 1 THESSALONIANS V. 17. HOLY joy makes prayer a delight, and fervent prayer is a preparative for joy. Prayer engages the divine presence, and that becomes a source of the highest enjoyment. In the day when I cried, thou answeredst me; and strengthenedst me with strength in my soul. Prayer draws grace into exercise, and replenishes the means of our satisfaction. Sin is destruc tive of enjoyment; but prayer is the antidote of sin, and of those anxious cares which interrupt our tranquillity. The sweetest life that we can live, is to be careful for nothing; but in every thing by prayer and supplication, to make our requests known unto God Prayer and rejoicing have a reciprocal influence or each other; and it is thus that the preceding verse i intimately connected with the present. Those who pray without ceasing, are likely to rejoice evermore and the greater pleasure and satisfaction we find i religion, the more ready shall we be to engage in tha holy exercise. In prayer we have more immediately to do with God it is therefore one of the most spiritual and solem duties in which we can be concerned, and can only b properly performed by those who are spiritual. Sa while a pharisee had doubtless heard and read muc had fasted often, given many alms to the poor, and ha also made many prayers; yet not till he was converted, did he pray in earnest, or offer that prayer which goeth not out of feigned lips. Then it was said to Ananias, Behold, he prayeth! All that went before did not deserve the name of prayer. The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight. Prayer is a duty of such great importance, that God has appointed a considerable part of one day in the week, and some part of every day, for its performance. He also erected his temple for that very purpose; for my house, says he, shall be called a house of prayer unto all people. The influence of prayer is such that it enables us to overcome the greatest difficulties, to obtain the choicest comforts, and subdue the most formidable enemies. We may also have power with God, and prevail as Jacob did, if we weep and make supplication unto him. We have a beautiful and comprehensive description of this sacred duty in our Catechism: Prayer,' say the Compilers of that excellent compendium, is the offering up of our desires to God.' It is the act of a needy indigent creature, seeking relief from the fountain of mercy. A sense of want excites desire, and desire is the very essence of prayer. One thing have I desired of the Lord, says David; that will I seek after. Prayer without desire is like an altar without a sacrifice, or without the fire from heaven to consume it. When all our wants are supplied, prayer will be turned into praise till then we must live by prayer, and dwell at the mercy-seat. God only is able to hear and to help us; his goodness emboldens us to ask, and his ability encourages us to hope for all we need.. O thou that hearest prayer; unto thee shall all flesh come ! The catechism farther teaches us, that prayer is offered up by the assistance of the Holy Spirit.' He is the great agent in the world of grace, and his influence is especially necessary in the duty of prayer. It is he that excites the disposition, and that furnishes both matter and manner. For we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered. Hence he is called the Spirit of grace and of supplications; for he it is that enables us to draw near to God, filling our mouth with arguments, and teaching us to order our cause before him. Zech. xii. 10. Rom. viii. 26. Prayer is to be offered for things agreeable to the divine will.' This is particularly mentioned by the apostle: This is the confidence, says he, that we have in him, that if we ask any thing according to his will, he heareth us. And if we know that he hear us, whatsoever we ask, we know that we have the petitions which we desired of him. Our prayers must therefore be regulated by the revealed will of God, and come within the compass of the promises; these are to be the matter and the ground of our supplications. What God has not promised, he may possibly bestow; but what he has promised, he will be sure to perform. Of the good things promised to Israel, not one failed; all of them came to pass; and in due time the same shall be said of all the rest. It must also be in the name of Christ believing;' placing in him all our hope of acceptance, and exercising an unfeigned confidence in his atoning sacrifice and prevailing intercession. In this we should imitate Samuel the prophet, who took a lamb and offered it for a burnt offering, and then cried unto the Lord; and the Lord heard him. No favour is to be expected from God, unless the eye of faith be directed to the great oblation. Even the intercession of Christ is founded on the sacrifice which he himself offered; and ours can have no other plea. Referring to the great day of atonement, when he should enter into the holy place, and appear in the presence of God for us, our great High Priest has said, "In that day ye shall ask me |