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christians, but he will say, Depart from me, I never knew you!

The text informs us that the opening of the heart to Christ is consequent upon hearing his voice: let us therefore go where it may be heard, where the gospel is preached in its purity, and the way of salvation by his cross is clearly set forth. When we attend such places, let it always be with this end in view; not merely to hear the voice of the minister, though he be like one that playeth well on an instrument, but to hear the voice of Christ. We should say to him as he does to his church, Let me see thy countenance, let me hear thy voice; for thy voice is sweet, and thy countenance is comely. Here it is that happiness and even heaven itself begins.

"Kind is thy language, sovereign Lord,
There's heavenly grace in every word:
From that dear mouth a stream divine
Flows sweeter than the choicest wine.

These are the joys he lets us know
In fields and villages below,
Gives us a relish of his love,
But keeps his noblest feast above.

In paradise within the gates
An higher entertainment waits
Fruits new and old laid up in store,

Where we shall feed, but thirst no more."

The Christian's Prayer.

SERMON VII.

PSAL. CIX. 21.

Do thou for me, oh God the Lord.

PERHAPS a more humble, concise and comprehensive petition, suited to all persons, places and conditions, is not to be found in scripture.-I shall first offer a few general remarks upon it-next, shew what is implied-and then make some improvement.

I. General remarks.

1. The petition may be considered as addressed with equal propriety to each of the Persons in the Godhead, who are the joint objects of religious worship, possessed of the same adorable perfections, and equally concerned in carrying on the work, and conveying the blessings of salvation. The titles, Oh God, the Lord, are equally applicable, and are actually applied, to all the Divine Persons. The Father is God, the Son is God, and the holy Spirit is God; not the first properly and supremely so, and the two latter in an inferior sense, by office or delegation; but they are one in nature and essence, one JEHOVAH, which is a name expressive of the incommunicable properties of Deity..

2. Though the good man may and should pray for others, yet he is and ought to be principally concerned for himself. He should pray for all the world, but especially for those whom God hath chosen out of the world. The best men are not above the need of prayer, nor the worst men out of the reach of it. But when a christian gets near to God, his own concerns lie with the greatest weight upon his mind. Oh that I knew where I could find him, says Job. God be merciful to me a sinner, says the Publican; not only to others who are sinners, but to me, the sinner; (anagraλ) a sinner by myself, a great and distinguished sinner. Thus the Psalmist: Do thou for me; for my body, for my soul, especially the latter. Begin thy work there in conviction and conversion, carry it on in progressive sanctification, and perfect it in eternal glory. Say unto my soul, I am thy salvation.

Do

3. The good man desires that what God does may be for him, and not against him; that he would deal by him as a friend, and not as an enemy. thou for me! And in another place he expresses his assurance of what he here makes the matter of his prayer: God is for me. He is not always apparently so; but there is no time in which he is not really so. His counsels and purposes, the conduct of his providence and grace are all for me. Though he chasten me, withdraw from me, nay, though he slay me, though I sink into poverty and disgrace, and at length into the grave; yet he is still fulfilling his kind and merciful designs, and I am persuaded that all things shall work together for my good. When I am oppressed, undertake for me; let thy powerful arm defend, and thy bountiful hand supply me; be thou surely unto thy servant for good. In a time of great distress, David committed his parents to the care of the king of Moab, but even then he committed himself to the care of God: "Let my father and my

mother, I pray thee, come forth and abide with you, till I know what God will do for me." And on another occasion he said, I will cry unto God most high, unto God that performeth all things for me. 1 Sam. xxii. 3. Psal. Ivii. 2.

4. When we desire that God should do for us, it is proper that we should leave the way and manner entirely to him. Though we ought to confide in him, yet we should by no means limit or prescribe to him. Not only the Israelites, but even Moses himself seem to have been guilty of this: They turned back, and tempted God, and limited the Holy One of Israel. They presumed that if their wants were supplied, it must needs be from the earth or the sea, whereas it was from neither. Moses said, The people amongst whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh that they may eat a whole month. Shall the flocks and the herds be slain for them, to suffice them; or shall all the fish of the sea be gathered together for them, to suffice them? And the Lord said to Moses, Is the Lord's hand waxed short? Thou shalt see now whether my word shall come to pass or not. God can accomplish his purposes without being directed to the means; and it is not for us to dictate, but to obey. We may ask for things unlawful in themselves, and hurtful to us; so that God need do nothing more than grant us our request in order to render us truly miserable. We should therefore leave it to the sovereign Disposer of all events to choose our inheritance for us, saying with Nehemiah, Remember me, oh my God, for good. And as to the time and way, let us refer it wholly to him. Do thou for me, oh God the Lord, not according to my froward will, but thine unerring wisdom. It is thine to prescribe; it is mine to submit.

II. Illustrate the subject, by enquiring what is implied in these words: Do thou for me.

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1. Do that for me which I cannot do for myself. The way of man is not in himself: do thou therefore be my guide and leader. Reduce my wandering heart, direct my feeble steps, teach me both the way in which thou walkest towards me, and the way in which I ought to walk towards thee, the way of duty and the way of peace. I cannot be my own Saviour; but salvation in all its branches belongs to thee. Let the same powerful hand which brought me into distress, deliver me out of it. Cause the bones which thou hast broken to rejoice. I have destroyed myself, but in thee is my help found. Pardon my sins, mortify my corruptions, sanctify my nature, and impress thine image upon my soul. I find an utter inability to perform any good work without thine assistance; do thou therefore work all my works in me!

filthy, do thou cleanse me; 1 am sick, do thou heal me; I am weak, do thou strengthen me; fulfil in me all the good pleasure of thy goodness, and the work of faith with power.

2. Do that for me which no one else either can or will do. They cannot restore ease to a distempered body, nor comfort to a discontented mind; cannot reprieve one moment from the demands of death, nor disarm it of its terrors. None of them can by any means redeem his brother, nor give to God a ransom for him. When I am at a loss what to do, I have none to advise me; when I have acted amiss, 1 have none who will be faithful to reprove me; when I am in affliction of body or mind, I have none to pray for me, or to comfort me. No good Samaritan to pour oil into my wounds; no Barnabas, no son of consolation, to assuage my grief and minister the cheering word. I looked on my right hand, and heheld, but no man would know me: refuge failed me, no man cared for my soul. I cried unto thee, oh Lord: I said, thou art my refuge, and my portion in the land of the living! How natural in such a case for David,

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