offices, as well as without our prayers: And the success of our works of charity, as well as of our prayers, depends on his favor.

The truth is, God is good to all, and he exercises his goodness in such a manner as his wisdom sees best. Benevolence is an important virtue; and God has placed us in a connexion with each other, that there may be occasion for the frequent operations of it. He requires us to do good as we have opportunity. Without a disposition to do good, our prayers are vain, for they are not sincere. Where this disposition exists, it will operate both in works of beneficence, and in friendly intercessions. The moral government of God is a system of benevolence; and he so administers it, as to encourage mutual benevolence among his subjects.

We are not to imagine, however, that he will withhold from good men, the blessings for which they are prepared, merely because others neglect to pray for them. But if he grants to unworthy creatures the favors to which they have no claim, this certainly is an act of grace; and it is not the less grace, because he grants them on the intercession of others.

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We are commanded to pray for all men. by direct acts of beneficence do good only to few; but our charitable wishes may embrace millions, even distant nations and unborn generations. By the example and precepts of Christ we are taught to "love our enemies, and pray for those who despitefully use us." If such are subjects of our prayers, none are to be excluded.

As we cannot have a distinct knowledge of the cases of all men, our prayers for them must be general, "that they may be saved and come to the knowledge

of the truth."

The general state of mankind is well known. Many nations are in the darkness of Heathenism-many are deluded by vain imposture-many are misled by a cor

rupted Christianity-among those who enjoy the pure gospel many are blinded by the god of this world. A great part of the human race are under the power of an arbitrary domination, and employed in butchering one another, merely to gratify the pride of wanton tyrants. Among the millions, who are impelled to assume the instruments of death, and spread devastation and carnage among their fellow mortals, not one in ten thous and has any interest in the quarrel, or any knowledge of the man against whom he lifts the fatal weapon, or has received any injury from him whom he devotes to destruction. They are by dint of power, urged into a bloody contest, in which they have no concern, and from which they expect no benefit. They are employed to destroy those who have never voluntarily harmed mankind, and who wish to enjoy the innocent retreats of peace.

The benevolent and discerning mind looks on the human race with compassion, and prays that the time, may come, when light shall break forth and overspread the world; when truth shall arise and gain its just dominion; when tyranny shall withdraw its cruel hand and give place to equity and justice; and when all nations shall be united in bonds of friendship and peace. The Apostle exhorts Christians especially to make supplication for all saints."

Christians were then in a state of peculiar danger ; either actually conflicting with, or imminently exposed to the violence of persecution. They were in a weak and defenceless state, not only without the support, but under the oppression of the powers of the world. They therefore needed the protection of Providence to preserve them from speedy destruction, and the influence of grace to fortify them against the temptations to apostasy.

Besides: The Christian institution was of infinite importance to the world. Hence to pray for the saints, for their support and for the spread of their religion,

was to pray for the general virtue and happiness of the human race, in that and all succeeding ages.

If we believe the religion of the gospel to be true and important, we ought not only to profess and obey it ourselves,, but also to contribute to its success and influence among others. There is, therefore, at all times, as well as in times of persecution, special reason why Christians in every place should make suppli cation for all saints. The Apostle says to the Thessalonians, "We pray always for you, that God would fulfil in you all the good pleasure of his goodness, and that the name of Christ may be glorified in you, and in him. And pray ye for us, that the word of the Lord may have free course and be glorified, even as it is among you.

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This leads me farther to observe, That the Apostle solicits the prayers of the Ephesian Christians for himself, as a minister of Christ. "Pray for me." Paul was a man of great natural abilities, and literary acquirements, of eminent grace and uncommon gifts; but he did not imagine that these raised him above the need of farther assistances and supplies. He prayed for himself, and he requested the prayers of his brethren. Humility becomes the most eminent saints. Improve ments in grace conduce to lowliness of mind.

Christians ought to pray for their minister. Their edification and comfort, and the prevalence of piety in the rising generation much depend on his fidelity and success. When people complain of their minister's insufficiency or uselessness, it would be proper for them to inquire, whether they have done their duty to him and to themselves; whether they have attended on his ministry with constancy, received the word from him with meekness, assisted him by their concurrence, and remembered him in their prayers.

There was something special in Paul's case. He was "an ambassador in bonds." He was sent forth by God to treat with men on terms of peace. VOL. III. 4 A

"We are

ambassadors of Christ," says he, "as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God." You are to regard the ministers of Christ as his ambassadors. Your opposition to them in this character, is opposition to him: If you despise them, you despise him.

Among all nations, ambassadors, acting in their office, are considered as having a claim to personal security. But Paul, though an ambassador, was in bonds. The enemies of Christ had confined this messenger, to restrain him from delivering the message with which he was charged. He therefore requests the prayers of the saints, that he may be enlarged to go forth and proclaim to rebellious men the things which belong to their peace. People ought especially to help their minister by their prayers and charities, when he is under such worldly embarrassments as obstruct the free exercise of his office.

V. The Apostle points out the manner, in which he aimed, and all ministers ought to preach the gospel. "Pray for me, that utterance may be given me, that I may open my mouth boldly, to make known the mystery of the gospel, that I may speak boldly, as I ought to speak."

What Paul preached was "the mystery of the gospel" the mystery which had been hidden from former ages, but was now made manifest. There are many doctrines of religion which could not be known without revelation, but appear easy to be understood, and reasonable to be believed, whenever they are discovered; as the incarnation and sacrifice of Christ, the pardoning mercy of God, the resurrection of the body and a future judgment. In reference to these the gospel is called a mystery-a mystery not kept secret, but made manifest to the sons of men.

The Apostle desired to make known this mystery. A minister should" use great plainness of speech, and

by manifestation of the truth commend himself to every man's conscience in the sight of God." Addresses to the passions, when the mind is uninformed, are useless, and may be dangerous. Let the understanding first be enlightened in the knowledge of the truth; then the conscience and feelings may be addressed with propriety and advantage.

The Apostle prayed, "that he might speak boldly as he ought to speak."

In a minister boldness is necessary-not that impudent boldness, which assumes an unmerited superiority; but that pious fortitude, which dares to utter the important things of religion without reserve, and without fear of personal inconvenience. Paul declared the whole counsel of God. He never declined to speak, or studied to disguise the truth, that he might gain the favor, or escape the censure of the world; but still he was careful not to give needless offence, or awaken the dangerous opposition of passion and prejudice. His manner of address was respectful and winning; but not servile and fawning. He was bold without insolence, and delicate without disguise.

The minister must exhort and rebuke with all authority, and sometimes use sharpness: But he must not strive. He must be gentle toward all men, in meekness instructing them who oppose themselves, that they may come to repentance and the knowledge of the truth.

He must open his mouth boldly to declare the great doctrines of salvation, to confute dangerous errors, to convince gainsayers, to silence vain talkers, to testify against iniquity, to reprove the ungodly, and to detect and alarm selfdeluding hypocrites.

He must persevere in the faithful execution of his office, whatever discouragements may arise from the opposition of the world, the frowns of the great, the contempt of the proud, the want of concurrence, or the