But the just man has different views of the fubject. He does himself better juftice. In his application of the law he is impartial. He hears it as fpeaking to, commanding and threatening himself as well as others. His convictions of truth begin at home. He reads them in the humble penitent, exercifes of his own heart, realizing the penalty of the law, as aimed directly at himself. His heart fays amen to the fentence, even tho' he should be the fubject of it. He feels it is juft. He acknowledges it to be right-that he is a hell-deferving creature, and divine justice would shine bright and glorious forever in his deftruction. He is vile and guilty in his own view, and tho' he loves himself as a creature of God, yet he can exercise no complacency in his own char. acter. Humility is his honefty. Pride is a difhoneft exercise. Supreme, exclufive felf love is the highest kind of injustice, of which a creature can be guilty. It is withholding from God, and all creatures their dues, and paying them to-myself. he does juftice neither to his God, I not infinitely guilty, and deferving nor his fellow creatures. There to be eternally curft and sent to are many who profeffedly approve hell." of the law of God, and profefs to love that character of God, which the law exhibits; their vifible conduct too is unimpeachable-none can charge them with injuftice to their fellow men; when at the fame time they are unjust to themfelves-they refuse to render to themselves their dues. This fully proves their hypocrify. It evidences that the law was never written upon their hearts, and that they render to no being his dues. They will acknowledge that the penalty of the law is entirely, infinitely juft-that mankind are univerfally tranfgreffors of the law and confequently juftly deferving to fuffer its penalty. This acknowledgment is perhaps but conforming to the established orthodoxy of the fociety to which they belong, and which from infancy they were taught to believe; it is therefore eafily made in wholefale-it cofts them nothing; for the fact is they have a fecret reserve in their own favor, and do not bring themselves into the account. But when they really come to apply it to themfelves the cafe is materially altered -they are fo dishonest they will not own their true character-will not acknowledge the guilt, the law charges upon them, and the juftice of its threatened punishment. The language of Hazael is the reply their proud hearts will immediately fuggeft" Is thy fervant a dog that he fhould do this? I have no enmity towards my God I love my heavenly Father, who is fo kind and beneficent to me, does me fo much good-it is impoffible not to love him, and not to feel a difpofition to obey him. Some fins of ignorance and human frailty, it is true I have committed, but I am 3. The juft man renders to Chrift his dues. He afcribes to him the appropriate titles, and incommunicable character of the fu preme God.-He also cordially acknowledges and embraces Chrift in his Mediatorial character and offices, as God and man united in one perfon-the promised Meffiah, the anointed and fent of God, the faithful and true witness; the light of the world, the Redeemer and Saviour of men-the King of Zion-the Lord of heaven and earth and the judge of quick and dead. He believes the record God hath given of his fon-of his doctrines, miracles, life, death, refurrection | in the fight of God. And if God and afcenfion--that he is feated at the right hand of God, and ever liveth to make interceffion for his people that he is continually carrying on the work of redemption by giving repentance unto Ifrael and forgiveness of fins, and apply ing by his fpirit to all his redeemed, the faving benefits of his death and purchase; as the King and Lawgiver the head of all authority, and of all vital influences to his elect Church, unto whom he is made of God, wisdom, righteoufnefs, fanctification and redemption. condemns us it is of no confequence to us, who else shall justify us. If God accounts us unjust, it is not the united voice of the univerfe of creatures can reverse the judgment, or make us just— for it is God who juftifieth. If we have taken a correct view of the character of the juft man, it is certain that none but the regenerate are juft, or render any part of their dues, either to God, or their fellow-men. It is in vain for us to flatter ourselves that we are just, while our hearts are at enmity with God, and opposed to his character and law. We must be born of God, before we can be led by his Spirit. The heart must be made good ground before it can yield the fruits of righteousnefs. Let all realize this important truth, and feeling justly condemned, and fpiritually flain by the law, be led by faith to Chrift, who is the end of the law for righteoufaefs to every one that be Such is the high and holy character of the Lord Jefus Chrift, to which the heart of the juft man is conformed and affimilated. He rejoices in the manifeftation Chrift hath made of the divine righteoufnefs, and the honor he hath paid to the divine law. His character and offices, cause and intereft, interceffion and mediatorial government are unfpeakably endeared to him. Chrift is precious to his foul-the object of his fupreme,af-lieves. fection the foundation of all his hope and truft, and his only way of accefs to the Father. He reveres his authority, fubmits to his government, renders obedience to his laws, and devotes himself to his service, and thus renders to Chrift the things that are his due. ASAPH. (To be continued.) Prayer, a weapon peculiar to thofe, who fight under Christ, the Captain of our falvaton. Thefe are the outlines and diftinguishing marks of the character of the juft man. It is but imperfectly fketched, yet may be profitably improved. Let me intreatly the reader to bring the subject home to his heart in a realizing felf-application of the truth. In this exercise, we shall be led to fee that the character of the juft man, and the happiness attending it, are neither fo eafy, nor fo common attainments, as are by many imagined. It is a great thing to be juft [Continued from page 220.] NUMBER II. T is good for me to draw IT near to God," said the hoPfalmift: And fo fays every one, who ever did draw near to God, in the duty of prayer. There is a prefent pleafure in it, which cannot be defcribed to men, who have not felt it. Befides, prayer is one of the greatest means of procuring thofe bleffings, which we need for time and eternity. We have fhewn, in a former num ber, what victories the old-teftanent faints obtained over their enemies, when they fought with this their peculiar weapon. By it they flew kings, yea famous kings. One chafed a thousand and two put ten thousand to flight. Let us now look into the newteftament, and fee if we cannot find fomething there to encourage Christians to be more abundant in prayer. No doubt, Herod that proud tyrant, who fought the life of the Babe of Bethlehem was overcome by prayer: Not by the prayers of thofe fuperftitious, hypoeritical Pharifees, who ftood at the corners of streets, that they might be heard of men; but by the prayers of fuch humble fupplicants, as Jofeph and Mary, Zacharias and Elizabeth, Simeon and Anna. The prayers of Anna alone were enough to counteract the malice and wiles of Herod. St. Luke fays, "She was a widow of about fourfcore and four years; who departed not from the temple, but ferved God with faftings and prayers night and day." Simeon waited for the confolation of Ifrael. Prayer is one thing neceffarily implied in waiting upon God. Thefe praying few, who were, at that time, fcattered thro' the land of Ifrael, will no doubt be honored of God as the champions, who, by their prayers, refcued the infant Saviour from the hands of thofe, who fought his life. Jefus of Nazareth had many powerful and bitter enemies. They were continually feeking to get fomething, whereby they might accuse and condemn him. At laft, they came out against him with fwords and ftaves to take him. They employed carnal weapons against him; but during the whole of his life, he ufed no fuch weap- ! ons. That paffage in the 109th Pfalm has a very particular reference to Chrift; "They fought againft me without a caufe. For my love they are my adverfaries; but I give myself unto prayer." By this paffage we learn how it was that Chrift oppofed his enemies; he gave himself to prayer. He was eminent for prayer. In this thing, he was the true antitype of David, whofe prayers and praifes make a moft precious part of the holy fcriptures. We read of Chrift's fpending the whole night in prayer; and of his rifing up a great while before day to retire into a folitary place to pray. This, my brethren, is the man, who hath left us an example, that we should follow in his fteps. In that mem orable night, when his Father took off reftraint, and let his enemies loofe upon him, he gave himself unto prayer. He first prayed with his difciples, and then he poured out his foul to his Father in fecret. He prayed and he prevailed. They came against him with swords and ftaves he was given up into their hands to mock, to condemn and crucify. He fell; but when he fell, he conquered. “Who in the days of his flesh, when he had offered up prayers and fupplications, with ftrong crying and tears, unto him that was able to fave him from death, and was heard in that he feared." The prayers and interceffions of Chrift are very prevalent. In anfwer to them, God will bestow pardon and eternal life upon all the redeemed. It is the Father's appointed way, in bestow. ing bleffings upon our fallen world to have refpect to the interceffion of Chrift; "Ask of me," my Son," and I fhall give thee," &c. * Compare this with John xv. 25. ↑ Heb. v. 7. In anfwer to the petition of Chrift, his incorrigible enemies will be made his foot-ftool forever*. Juft before the bleffed Jefus was received up to his Father's right hand, he commanded his difciples to tarry in Jerufalem until they should be endued with power from on high. This command they obeyed, and we learn from Acts i. 14. how they filled up the time: Thefe all continued with one accord in prayer and fupplication, with the women, and Mary the mother of Jefus with his brethren. In this way they waxed valiant to fight. A few days after, they were not afraid to tell the crucifiers of Chrift, that they had killed the prince of life. They ftood up against all the power of the Jews and were not afraid. They had committed their caufe to God and they were confident. In anfwer to prayer the Spirit of God was poured out, and converts were multiplied. This increased the cloud of incenfe, which daily afcended to heaven.t Now the Chriftian army, though fmall, was strong. Their enemies had the greatest number of rulers, learned men and foldiers on their fide-they had the jails, dungeons and stocks on their fide : But the Christians had all the love, all the truth and all the prayer on their fide. Therefore the word of God grew, and multiplied againft all the threats and punishments, which were made ufe of by the enemies of the cross. Peter alfo. He confined him in prifon, and furrounded him with a ftrong guard, with a defign after Eafter to bring him forth to execution. "Peter therefore was kept in prifon; but prayer was made without ceafing of the church unto God for him." This was all the church could do for that dear apoftle, for whofe fake many of them would, no doubt, gladly have laid down their own lives, if this could have refcued his more useful life. They would not have gone to break open the prifon, by force, if they could have done it, because this would be walking dif orderly. They probably could not have access to Herod-if they could, their prayers would have had no influence upon a man fo void of principle. What then fhould they do? Should they fit down in defpair, and fay there was no hope? They knew that all things were poflible with God; and that he had faid, "Call upon me in the day of trouble: I will deliver thee and thou shalt glorify me." This was a day of trouble, and they did call upon God. The efficacy of prayer was now tried. The whole church at Jerufalem, which was now large, was deeply engaged in this duty They did not pray once and then give outthey prayed without cealing, like true fons of Ifrael. They were not difcouraged because they did not fee their petition immediately granted; they did not mean to leave the throne of grace, while there was any hope. God, in his wisdom, deferred to anfwer their request until the laft extremity, not because he did not hear them before, but because he would bring them to the highest pitch of holy importunity; which was the best way to promote his glory and their happiness. The moment had K k There is an extraordinary inftance of the efficacy of prayer recorded in the 12th chapter of A&ts. Herod killed James: And because he faw it pleafed the Jews, he proceeded further to take * Pfalm xxxv. and Heb. x. 13. vi. 4. VOL. II. No. 7. "Who now almost arrived, when wick-which they needed. Paul writes ed Herod expected to embrue his thus to the Corinthians; hands in the blood of the apostle. (i. e. God) delivered us from fo The very next morning he was to great a death, and doth deliver be brought forth to the people. It in whom we trust that he will yet feems Peter was not greatly dif- deliver us; you alfo helping, togethtreffed about the event of the next er by prayer for us.” Had we a day: "The fame night Peter was hiftory of all the victories, which fleeping between two foldiers, prayer has gained; and of all the bound with two chains." "So bleffings, which have been bestowhe giveth his beloved fleep." This ed in anfwer to prayer, "the world was the Lord's helping time. Pe- itfelf could not contain the books ter was delivered from the prifon, which should be written." But by the miniftry of an holy angel. thefe are written, that we may beAfter the angel left him, he came lieve that Jehovah hath never faid to the houfe of Mary, where maunto us, "Seek ye me in vain." ny were gathered together praying. How evidently this deliverance was in anfwer to prayer. Peter had compofed himfelf to fleep; but it feems his friends had flept none that night. There were many, who had gathered together to pray. It appears, that, like Jacob on another extraordinary occafion, they had determined to devote the whole night to wrestle with God. How exceedingly did this prepare them to receive the favor, which they defired. O how fweet was this mercy! It was a Samuel, "afked of God." Whoever reads this important claufe, in the hiftory of the apoftolic age, will be convinced, that prayer is a glorious privilege, and an important part of that armour, with which the Chriftian army are to fight the good fight of faith, and overthrow the hofts of hell. It is a weapon, which the more it is ufed, the brighter it will grów, and the more important it will appear to him, who knows its worth. It appears from the epiftolary writings of the apostles; that they were men of prayer, and that they recommended it in the ftrongeft terms to their Chriftian breth-lift of worthies, diftinguifhed for It alfo appears that they their ftrong faith. Strong faith 'made great dependance upon it, as always leads to fervent prayer; a mean of procuring the bleffings, therefore thefe worthies must have ren. Perhaps, fome may think, that this effay is calculated to trample down other Chriftian duties and gracious exercifes, by making every thing of prayer. This is our reply: Prayer we believe to be a pre-eminent duty; but by no means the only duty incumbent upon us. In writing to the Ephefians, the apoftle exhorts them to take to themfelves the whole armour of God; particularly, that they be girded with truth, fhod with the preparation of the gofpel of peace, taking the fhield of faith, the hel met of falvation and the fword of the Spirit. He then clofes by exhorting them to pray always with all prayer, &c. Mr. Henry, commenting upon this paffage obferves that "the Chriftian's armour must all be buckled on with prayer." Prayer keeps it all tight, and keeps every thing in its place. A man of prayer is a man of truth-a man of Chriftian fortitude-full of faith and hope, and one who knows how to use the fword of the Spirit, which is the word of God. In the eleventh chapter of Hebrews, the apostle fets forth a |