ז:

nocence and happiness, in consequence whereof all his posterity come into the world involved in the forfeiture he incurred, equally destitute of righteousness and strength, according to that saying of the apostle Paul, (Romans v. 6.) "When we were without strength, in due time Christ died for the ungodly." And though this weakness is in part removed by the renewing influences of the Spirit of God, yet there will always be need for that caution, "Be not high minded, but fear." Who can say, "My mountain standeth strong, I shall never be moved?" The most eminent saints have not only failed, but failed in those very graces for which they were most eminent, and that too by means of temptations far inferior to others which they were enabled to resist. The faith of Abraham, the patience of Job, the meekness of Moses, and the courage of Peter, were all found unequal to the conflict, when left alone in the hour of trial. These examples are recorded for our admonition; and on each of them we may read the solemn warning, "Let him that thinketh he standeth take heed lest he fall." Remember who it was that said, "Without me ye can do nothing. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me." Blessed be God for the assurance we have that help is laid for us upon one that is mighty; upon him let us lean in our journey through the wilderness; to his hand let us look for the help we need, and he will make his grace sufficient for us. Animated by this hope, the same Apostle who said in one place, "I know that in me, that is, in my flesh, dwelleth no good thing;" in another place, setting his foot upon the neck of his enemies, utters the shout of victory, in those triumphant words, "I can do all things through Christ which

strengtheneth me." Let us go and do likewise. To the prayer for upholding grace, David adds,

2dly, A desire for quickening grace; for this I take to be the true import of the request, "Let my soul live." Sometimes, indeed, we find him praying for the life of the body, as when he says, "O spare me that I may recover strength, before I go hence and be no more:" But here the expression is too strong to be limited to a sense comparatively so low.

Life, or conscious exercise, though a valuable gift in itself, is a gift we possess in common with the worst of our own kind, and with the meanest and most noxious of the inferior creatures. Nay, devils partake of it in a higher degree than man. Besides, the life of man, since the apostacy, is become short and precarious; and though it holds true in general, that "skin for skin, all that a man hath will he give for his life;" yet the bitterness of affliction hath caused many to grow weary of it, insomuch that their souls have chosen strangling and death rather than life. But in all these respects, the life of the soul is entirely the reverse. It is not a privilege common to all, but the gift of special distinguishing love. It was purchased for condemning sinners by the blood of Christ; and is produced in dead sinners by his renewing Spirit. So far is it from being short and precarious, that its duration is eternal. It is a "life hid with Christ in God; and because he lives, all who believe in him shall live also." The longer it is enjoyed also, the more it is esteemed. Who was ever heard to say of spiritual life, "I loath it-I would not live always?" Nay, it is the life of the soul alone that gives a relish to the life of the body, and enables the believer, under the heaviest pressure of affliction, either to possess it with thankfulness, or to resign it with joy.

This was the life for which David prayed; a confirmed sense of pardoning mercy, larger measures of sanctifying grace, communion with his God in a present world, and the full and everlasting enjoyment of him in heaven. The life for which he prays, is no other than the salvation for which he longed. He had tasted of its sweetness, and he thirsted for more. "Let my soul live," saith he; to which he subjoins, "and it shall praise thee." From which words we learn, for our farther direction,

3dly, The ultimate end for which David was so earnest in his requests for help and life, and the improvement he proposed to make of both. They were no doubt blessings that would greatly contribute to his own honour and comfort; but every private and personal interest was in him subordinated to the glory of God. He prayed for upholding and quickening grace, that he might be better qualified for the service of his God, to whom he had devoted himself and his all. Thus he prays, (Psal. li.) "Restore unto me the joy of thy salvation, and uphold me by thy free Spirit; then will I teach transgressors thy way, and sinners shall be converted unto thee. Lord, open thou my lips, and my mouth shall shew forth thy praise." And the principal reason for which he was desirous to obtain divine consolation, appears from the use he intended to make of it, (verse 32. of this Psalm) "I will run the way of thy commandments, when thou shalt enlarge my heart."

I shall therefore make this my concluding exhortation to you. By your solemn profession at the table of the Lord, you have publicly acknowledged that you are not your own, but bought with a price; in consequence whereof, you are strictly obliged to live not unto yourselves, but to him that bought you; to glorify your Re,

deemer, both with your bodies and spirits, which are his. He says concerning you, "This people have I formed for myself, to show forth my praise." He calls the world to take knowledge of you, as the persons by whom he expects to be honoured. "Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light. I beseech you therefore by the mercies of God, that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love. Adding to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to pa tience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity :”—abounding in all those fruits of righteousness, which are through Jesus Christ, to the praise and glory of God; shining as lights in the midst of a perverse and a crooked generation; holding forth the word of life. After this manner im, prove the help and life you have received, in your attendance upon this precious means of grace. "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." And "let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Amen.

309

SERMON LVIII.

Preached at the Celebration of the Lord's Supper.

JOHN xvi. 26, 27.

At that day ye shall ask in my name: And I say not unto you, that I will pray the Father for you; for the Father himself loveth you, because ye have loved me, and have believed that I came out from God.

THESE words spake Jesus, to support the drooping spirits of his disciples. We are told, in the 6th verse, "that sorrow had filled their hearts." Although they did not fully understand the intimations he had given them of his approaching sufferings and death, although their warm affection for him made them slow to believe an event so contrary to their expectations and desires; yet the manner in which he had been speaking to them for some time past, and the unusual tenderness which had of late appeared in his discourses to them, left them no room to doubt, that some sore and heavy trial was at hand. Jesus perceiving their grief, begins to tell them more plainly of his departure from them; but at the same time gives them such good reasons for it, as could not fail to quiet their minds, and to convince them that his leaving them, instead of being a disaster, was every way necessary for their best interests and happiness. "It is expedient for you," says he, in the 7th verse, "that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him