pass by our offences, and to forgive fully, freely and for ever, our iniquities,-his most gracious invitations to us to pray to him, together with our experiences of his having answered our prayers,-and that inward sense of divine love which we have at times felt in our souls, setting afloat the springs of our affections in full streams of fervent desires, delight, joy, zeal and cheerful obedience.

God is love, and ought to be viewed as lovely. The loving of this God of love is the fulfilling of the law. But our loving faculties can no more love any thing, but what appears lovely, than our eyes can see any thing but what is visible to them. Our affections cannot settle on any object but that of which we have endearing apprehensions. Therefore it is that God manifests himself to us in so many instances. of his love and goodness; it is, that we may love him, and live to him, and so enjoy him for

ever.

There is great cause to lament, that we have no more zeal among us. For I am more and more convinced, that the joint and resolute endeavours of several clergymen would have a good effect, by the blessing of God, towards reforming a wicked world. But I fear we shall grow yet worse, and come to smart for it, before we begin to grow better. May the Lord increase the strength and number of his faithful people, that they may not grow weary in welldoing from discouragements they meet with in these perilous times: for in due time they shall reap, if they faint not.-Never was the world fuller of hinderances to the good work of stirring ourselves up to lay hold on God; and yet this work was never more necessary; since we

have reason to fear that God is now about leaving our land and departing from us. It is now, if ever, we should stir ourselves up to lay hold on him, as the prophet says, and by earnest resolution, fixed thoughts, and flaming affections, solicit his return and stay with us.* All that is within us must be summoned up and awakened to this employment, and all is little enough. Mutual assistances in this duty are the greatest acts of love, that we can either receive or bestow.

Our in

I am not a little glad, that you so readily agree to my proposal of mutual remembrance in our secret addresses every day to the throne of grace. This method does not want a scriptural foundation for hopes of success. tercessor in heaven has said, "If two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father, which is in heaven." So that besides the general regard which God has to the prayers of his people, he gives particular encouragement to believe, that they shall speed better, when they unite and agree on some special errand and request to carry before him. The praying seed of Jacob (in this method especially) shall not seek the face of God in vain.

But then, if I shall obtain grace to abide by this agreement, (I do not question you) it

Is it wrong to connect this earnest praying of a faithful servant of God and of a few others, with the revival of religion which commenced soon after? This was in the year 1735, two or three years before the revival commenced. The two chief agents in this glorious work, Whitfield and Wesley, were at this very time at Oxford, beginning to feel their way towards God. So that while this good man and others were praying, God, in answer to their prayers, was preparing to visit the land with a great and extensive outpouring of his Spirit.-ED.

will be proper to agree and signify, from time to time, as the sense of our wants may direct, and, as our inward state or outward circumstances may vary, what the particular matter of our requests for each other should be. The text I mentioned seems to direct this: for though, in such an agreement, each should beg for his friend every thing that his judgment thinks necessary for him; yet each should insist in a particular manner in his prayers on that of which his friend feels the greatest need. And for the present my wants urge me to beg your help,-that if the God of grace, who has bestowed his blessings on thousands of others, has a blessing in store for me, he would bless me with his Holy Spirit, to make me humble, holy and heavenly-minded. For I shall never be contented with any other mercy, if this be denied me. And, with regard to my ministry, I would beg that the merciful God would fill my heart with love, my head with light, and my mouth with persuasive arguments, attended with divine blessings for the real benefit of them to whom I may be employed to speak. I desire you to believe, that I have already received some advantages by your means, that you may be hearty in your return of thanks for me.

XXVII.

Spiritual Hunger.

1735, AUG. 26.-Oh! that we had but a spiritual appetite for divine things, which is as absolutely neccessary towards the healthful state and welfare of the soul, as the natural appetite is for the health of the body. It is a temper and disposition that our Saviour pronounceth

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blessed. It is called in scripture a hunger. and thirst after righteousness. It is a panting of the soul after God, a desire and seeking for one thing. For so saith King David, thing have I desired, and that will I seek after." Now this temper implies, that three things have been wrought in the soul; or, in other words, we cannot possibly attain to this temper of longing. and hungry disposition towards God and godliness, till

1. We are thoroughly apprehensive of our vileness, guilt, danger and misery, in a state of absence and separation from God. Unseen guilt and vileness, unapprehended danger and misery, give no concern nor pain: and it is not want merely, but the painful and feeling sense of it, that sets the hungry upon begging. Nor,

2. Will the appetite of the soul be thoroughly awakened to hunger after spiritual things, till we come to discern the vanity and emptiness of all natural, sensual and earthly enjoyments, and see that they are shells without kernels, and withered bee-combs without honey, broken cisterns without water; or as it is said of the apples of Sodom, beautiful without, and soot within. The prodigal son would fain have filled his belly with the husks that the swine did eat. It was when he recovered his senses, and found he could not feed nor save himself from dying this way, that he began to desire the plenty of his father's house; and our desires will not return to God, till we are convinced, that we are here labouring for that which will not serve nor satisfy us. And again,

3. We cannot heartily desire or long for the things of God, till we are well apprised of their worth and excellency,-that they are things of

the greatest virtue and value, beyond all wealth and treasures, gold or rubies,-that they are things that will satisfy the soul with real delight, fill the mind with full content, crush all impetuous lusts or passions, and bring with them undisturbed and lasting felicity.

How happy are they, who are of your disposition, whose longings for the enjoyment of God, draw them to religious means and duties, with the same eagerness with which the hungry go to their meals. Nothing can easily obstruct them; hunger breaks through the stone wall. Whatever else they have, the hungry and thirsty will not be satisfied with any thing but meat and drink; and these they will be satisfied with, though other things be wanting.

1. Hunger and thirst are appetites that frequently return, and call for fresh satisfaction. So are the desires of the godly for spiritual things. These and nought but these will content them; and these will content them, though they have nothing else. But they do not rest in what they have already attained, but are still going to God for daily repeated meals of fresh supplies.

2. This panting of the soul after God, is a sure symptom of a new born soul: for they that thus hunger and thirst, are called blessed by the great Saviour and Judge of the world. And it should be well observed, that it is not the full but the hungry, who are called blessed. And since their very hunger is more pleasant than painful to them, what will enjoyment be?

3. This temper will keep the soul active and laborious for communion with God in the ways of duty. One thing have I desired and that will I seek. Desire will be a continual spring to diligence. Desire of enjoyment will