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I proceed to offer two or three remarks upon the subject under consideration.

1st. We may perceive, how the text reconciles two seemingly opposite principles-the decree of God, and the saint's interposition by prayer. Here is a man, lying like clay in the hands of the potter, and yet, at the same time, in the strongest act of importunate prayer. Abraham is here in all the energy of intercession, entreating for the city of Sodom. Hence we learn, that the application of this principle, while it subjugates our understanding, does not hinder our activity: our acquiescence is not to set aside exertion: it indicates faith, but not slothfulness; trust, but not presumption.

2ndly. We learn, what is the privilege of prayer: it exalts man to hold intercourse with the Majesty in the heavens, and gives him a feeling of happiness and dignity in harmony with the immortal principle within him. If we ask, how can the government of Providence admit any thing like human interposition by prayer? we may learn from the text, that a divine. administration is so ordered, as to admit of a poor particle of dust and ashes, coming and taking hold of the hand of Omnipotence, and urging a suit before him which shall be successful.

To reconcile providence with prayer, the Bible gives instances of both the practice of prayer, and its efficacy. Such passages as these are left to instruct the humble intercessor, that prayer is not only pleasing to God, but often signally successful. Therefore it is said, "Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast." Isa. xxvi. 20. Zeph. ii. 3, "It may be ye shall be hid in the day of the Lord's anger." When Sodom was destroyed,

Lot and his family were preserved. And when Jerusalem was destroyed, with unheard of calamities, the Christians had notice, and escaped. In the worst of times God has a remnant: "Except the Lord of Hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah." Isa. i. 9. St. Paul quotes this passage in the ninth chapter to the Romans. So in Isa. vi. 13, when speaking of the general obstinacy of the people, and the consequent desolations, the prophet says, “But in it shall be a tenth, and it shall return, and it shall be eaten as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.” Our Saviour said to his disciples, "Ye are the salt of the earth." But let them take care they do not lose their savor. Oh! how worthless is a profession, if the salt have lost its savor!

In the case of Abraham's intercession, how wonderful was it that he should attempt to gain one concession after another, till he had brought it to this-" Peradventure, ten shall be found there: and God said, I will not destroy it for ten's sake!" Thus singularly successful was Abraham's prayer!-So, we find Jacob saying "I will not let thee go except thou bless me." Peter was shut up in prison; but prayer was made without ceasing of the Church to God for him; and to put honor upon this prayer, we find an angel was sent, to show that such prayer was not only pleasing to God, but successful. What a singular instance has God vouchsafed to us in answering our prayers for the king's recovery to health! And surely we ought not to forget the prayers that have been put up for victory over the armies of France: and to mark the success of

* George III., his recovery from a second attack of illness.

our armies in the late victory!* The effect of such interpositions in our behalf, should bring us before God in the spirit of humility and thankfulness. "Enter into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of his majesty. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day." Isa. ii. 10, 11.

Chillingworth says, "The Bible is the religion of Protestants." We may also say, the Bible is the philosophy of Christians: but of this the mere philosophers of this world know nothing.

3rdly. We should learn to stand like Abraham, pleading for sinners: we should fear nothing but sin⚫ then shall we have nothing else to fear. "Sanctify the Lord God of Hosts himself; and let him be your fear, and let him be your dread, and he shall be for a sanctuary." Isa. viii. 13. It is useful for us to think often of the evil of sin. We are in danger, while living in corrupt times, of losing our abhorrence of it. Let us consider sin as the procuring cause of war: for though we may look to the second causes-the lusts and policy of men-yet sin is the procuring cause: They chose new gods; then was war in the gates." Judges v. 8. See also the case of Asa, 2 Chron. xvi. 9, compared with the last verse of the preceding chapter. Why was there no more war? Because the Lord was worshipped; piety was in the land, and the high places were taken away. And why was there afterwards

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"Because thou hast relied on the king of Syria, and not relied on the Lord thy God." So after David's sin in the matter of Bathsheba, notwithstanding the Lord had put away his sin, yet God declared, "Now

Nelson's victory off Trafalgar, October 21, 1805.

therefore the sword shall never depart from thine house."

4thly. Let us consider the exceeding importance of prayer, both public and private. Blessed be God, it is not said to us as to the prophet of old-" Pray not for this people!" All may join in this duty, both young and old. Let us follow Abraham's course; and while interceding for ourselves and others, let us acknowledge that the Judge of all the earth shall do right; and that "though clouds and darkness are round about him, righteousness and judgment are the habitation of his throne." Psalm xcvii. 2.

THE PENITENT'S RESOLVE.

Come, and let us return unto the Lord; for he hath torn and he will heal us; he hath smitten, and he will bind us up.--HOSEA VI. 1.

[1795.]

THERE seems no truth more clearly revealed than this, That if a man takes himself out of God's hands, he will not know what to do with himself. The whole of this prophecy shows that sin will bring ruin and it shows the sinner's only resource under its misery ; namely, that God has set bounds to that ruin by providing a remedy; and it teaches, that there can be no healing without an application of this remedy; that it is only in returning to God we can find recovery. Whence we may derive the following proposition: namely,

IT IS THE COMFORT AND ENCOURAGEMENT OF A PENI

TENT SINNER, THAT GOD WHO HAS WOUNDED, can and

WILL HEAL, UPON HIS RETURNING AND REPENTING.

I said, a penitent sinner: for there is no comfort to the impenitent sinner: Scripture brings out the whole truth. Who, then, is the penitent sinner?

The true penitent is one who has entered into the chambers of his heart, and finds there cause to cry out with the prodigal—“ I am no more worthy to be called thy son!" The language of a penitent is found in the fourteenth chapter of this prophecy: "Asshur shall not save us; neither will we say any more to the work of our hands, Ye are our gods; for in thee the fatherless findeth mercy." The penitent has a moral sensibility; an illuminated heart; he sees God in his own world: and while others, under affliction, are complaining and vexing themselves,-looking no further than at what is before them, which is the temptation of all that complain about the creature,-the true penitent turns his eye to Him that smites; and says, As to creatures, they are but the rod; if I am chastised, and humbled, there is a voice in the correction; it says, "Return unto the Lord; for he hath torn and he will heal :" Men and things are only instruments: they are thy sword. There is a fine instance of this in the case of David and Shimei: "Let him curse: for the Lord hath said unto him, Curse David:" he speaks of God as if he saw him only! So in the case of Job; he says nothing about the Sabeans and Chaldeans; but only

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Show me wherefore thou contendest with me." Observe the language of the prophet; "torn," "smitten;" he hath smitten,-as he said he would :-Psalm lxxxix. 30, 32. "If his children forsake my law, and walk not in my judgments, then will I visit their transgressions with the rod, and their iniquity with stripes." "If ye

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