May 31

him who is able to save him from death:" and the true condition, exigences, and dangers of his followers, when realized and felt, will urge them to pray in the same manner.

But does not this indicate the accordance of their prayers? Whatever distinctions prevail among them, the Lord gives them one heart and one way. They all kneel before the same mercy-seat; and address the same God, the God of all grace. "Abba," signifies father; but the word is Syriac; and this was, when Paul wrote, the common language of the Jews. The word rendered father, is Greek in the original. And thus we see that the same Spirit would actuate the inhabitants of every country; Jews and Gentiles would appropriate the same relation. "Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also." "For the Scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him." What father is, in China, in Tartary, or among the Esquimaux, we know not: but he who made them, and gave his Son to die for them, understands all their dialects; and the hour is coming when "the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one."

But we here see the source of all this—It is the Spirit of God's Son in our heart that cries, "Abba, Father." It is therefore called "the Spirit of grace and of supplication." And we are said to "pray in the Holy Ghost." It is he that shows us our state, and causes us to hunger and thirst after righteousness. "Likewise the Spirit also helpeth our infirmities: 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." He enables us to believe on the Mediator, and thus gives us boldness and access with confidence by the faith of him. He makes us spiritually-minded, and renders prayer our privilege; and we feel that it is good for us to draw near to God. Hence we are constant in the performance of it; for if we delight ourselves in the Almighty, we shall always call upon God.

A weighty inference is derivable from hence. We cannot say too much in recommendation of prayer with regard to our trials, duties, and improvements. Prayer is the life of religion—But what is the life of prayer? "The Spirit of life in Christ Jesus." Wherefore, first, let us not grieve the Holy Spirit, and cause him to withdraw or suspend his influences. And, secondly, let us pray for the Spirit, that we may pray with it. If there be any inconsistency in this, our Saviour has sanctioned it: "If ye then being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?"

MAY 31.—"That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us."—Hebrews 6:18.

ONE of these two things was his promise, the other was his oath. The Apostle acknowledges that both of them were immutable. Why then was the latter added to the former? Not to constitute, VOL. I. 25

but to show the immutability of his counsel. It was not to bind himself; but it was for our sakes, that in the condescension of his kindness he might remove from our minds all suspicion of his veracity, by adopting the last mode of appeal among men; "For verily men swear by the greater, and an oath for confirmation is to them an end of all strife"—God therefore swears, and because he could swear by no greater, he swears by himself—"As I live, saith the Lord, I have no pleasure in the death of him that dieth"—"Their sins and their iniquities will I remember no more"—"I will never leave thee nor forsake thee—as sure as I am God." Four things result from hence.

We First see how hard it is to comfort the conscience, and to inspire us with "a strong consolation," not only while we are fleeing for refuge to lay hold on the hope set before us, but even after we have fled. We have a controversy with God, and we know that he has much ground against us; and a consciousness of guilt makes us timid and suspicious. Under a sense of our unworthiness, the very greatness of the blessing will astonish us into incredulity: "It is too good to be true, at least with regard to such a wretch as I am." Men are frail and false, and we ourselves are weak and changeable; and in judging of him we insensibly transfer something of this to God, if we do not think him altogether such an one as ourselves. How natural and justifiable it seems to give up persons after numberless provocations of ingratitude and vileness. Dark providences apparently oppose the promises: deep and lengthened afflictions depress and weaken the mind, and betray us to think that God has forgotten to be gracious. The blessing we so much desire seems to recede as we advance after it; and hope deferred maketh the heart sick. We look at our work and our danger; and yet feel more of our ignorance, and weakness. Experience cannot only attest all this, but also add much to the representation. But here is enough to depress and intimidate—and we may be assured that God does nothing in vain—but he who knows what is in man judged it necessary, not only to speak, but to swear: "that by two immutable things" he might comfort and establish our hearts.

We see Secondly, How concerned he is for the consolation of his people. He takes pleasure in the prosperity of his servants; and they never appear to such advantage as when they walk in the light of his countenance, rejoice in his name all the day, and in his righteousness are exalted. It is then they do honour to their religion, and commend the ways of godliness to others—"Here are people who are happy in this vale of tears. What we seek after constantly, and never come in sight of, they have found. Their hearts are at rest. How goodly are thy tents, O Jacob, and thy tabernacles, O Israel. Let me die the death of the righteous, and let my last end be like his." The joy of the Lord is not only their ornament, but their strength. It enlivens them in duty: they never run in the way of his commandments so freely as when God has enlarged their hearts. It emboldens them in their profession—It raises them above the fear of man—It weans them from the world—It bears them up under the trials of life—It raises them above the fear of death. He therefore that is infinitely concerned for their welfare, and knows perfectly wherein it consists, would have them not only