of the law, to do them." The Gospel is against you as well as the law. "Without holiness no man shall see the Lord." "Without are the dogs:" without-disowned of God-not within the gates of glory. God is against you also; sinners cannot dwell in his sight. with all who resemble him, but he has passed you by. You are unholy, and you know it not.

He is here! and he joins himself and are sprinkled by his blood,

Wo! wo! I trust you are now saying, "Behold, I am vile! I feel it is just I must perish. I am not barely convinced of the fact of being a sinner, but I am dumb! I feel it is right I should perish; right that a holy God should reject unholy man. I have trampled under foot the blood of Jesus, and deserve hell fire!" Is this hard? If you think so, you are not in the prophet's state; and you will carry the wo away with you. Yet you need not; but, unless you give up this excusing-palliating, this wo will follow you: it will go with you to your business, your sickness, your resurrection-when you awake to see this holy God!

V. The fifth view we have is that of this humble, silenced man obtaining mercy! "Lo! one of the seraphim flew unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: and he laid it upon my mouth, and said, Lo, this hath touched thy lips and thine iniquity is taken away, and thy sin purged." We have, then, the fact before us that a guilty man may be forgiven, purged, approach God, and join the seraphim.

It is not peculiar to the prophet; pardon is offered to us -but, if we only knew the fact without the method, it would be useless. We know the meaning of these symbols. The prophet saw an altar in the throne. What means this but that a sacrifice was there, something to interpose ?-and there was fire; not common, but the holy fire from heaven. We know the altar; the sacrifice is Jesus; the purifying fire is the baptismal fire of the Holy Spirit which fell at Pente

cost.

Now God wills not that we should take this wo away *** if deeply humbled.-O thou abased one, what af frights thee? Is it the throne, the fiery train, the seraphs'

cry? But there is another object in the temple-look-turn your eye to the altar on Calvary! "My God! my God! why hast thou forsaken me?" Why is this? He bore thy sins in his own body on the tree. Nor is the Spirit reluctant to bless; he is the fruit of the Saviour's passion. If you cast your whole self on that passion, that Spirit shall be God offers you now this purifying grace. Ask-wait on God in all the earnestness of believing prayer.

sent.

Then God shall put you among his servants-the messengers of God-thus we may go with seraphs, and gaze on the glory of God in the face of Jesus Christ.

But remember, like the cherubim, we adore as well as gaze: pardon gives no lightness nor trifling. Nothing excludes boasting and keeps humble like recollecting that we deserved eternal death.

Remember, also, that with twain they did fly-always on their Master's service-be on the wing.

Then mark a higher result: changed from glory to glory, and prepared for the temple above! "Behold, the tabernacle of God is with men, and he will dwell among them, and he will be their God, and they shall be his people."

SERMON XXIV.

THE MINISTER'S REQUEST.

1 Thessalonians, v., 25.-Brethren, pray for us.

No mark is more distinctive of the new birth than prayer; it is the breath of the soul; God has breathed again the breath of lives, and he is become a living soul-Christ dwells in him—he prays without ceasing.

Now, as this is the inspiration of God, it partakes of his own nature; he willeth all men to be saved. Prayer assumes this distinctive mark, our Father-Father of the spirits of all flesh :

"The arms of love that compass me
Would all mankind embrace."

"O for a trumpet voice

On all the world to call."

"If all the world my Jesus knew,

Then all the world would love him too." "Come, all the world, come, sinner thou, All things in Christ are ready now."

Faith is personal-it is Abba, my Father.

In conformity with this view of prayer Paul says, "I will that prayer be made for all men;" after the example of him who is kind to the unthankful. Thus do good to all men; but "especially unto them who are of the household of faith." "Pray for the peace of Jerusalem; they shall prosper that love thee." St. Paul was very feelingly alive to the necessity of the prayers of the faithful. Though he could give thanks to the Father who comforted him, yet, amid all this support, he confesses his need of their prayers. If this were his feeling, how much more ours!

I. Explain the exhortation.

II. Enforce it.

It implies that the church does not in general pray for its ministers. How true is this! I appeal to your hearts; is it done in your social circle, at the family altar, &c.? How often have we been in houses where prayers for all men have been made, but none for the minister. You say some do not need it; some do not deserve it; you complain that it was a bad sermon.-Did you pray? O! let this duty be attended to.

And what will you ask of God for us? Is it that we may be popular, and be able to please the world? No! whatever others do, I would entreat of you to ask that of God for which I myself have supplicated his throne with many prayers and tears, night and day." And Solomon said, Thou hast showed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast

given him a son to sit on his throne, as it is this day. And now, O Lord my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad for who is able to judge this thy so great a people? And the speech pleased the Lord, that Solomon had asked this thing. And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment; behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart." Wisdom * * Pray that your ministers may have this wisdom, this soundness of mind, sound speech, &c.

1. That they may be sound in doctrine. That the Lamb would open the seals of the book, and anoint their eyes with eye-salve, that they may have clear understanding of the mysteries of the Gospel, and be able to bring forth things new and old.-The disciples at Emmaus.

2. In experience. That in all these doctrines which they impress on you they may be able to say, "We are witnesses of these things:" "That which we have seen and heard, and our hands have handled, and our hearts have felt, of the word of life, declare we unto you." It is miserable work to preach without feeling.

3. In practice. That our motto may ever be, "Be ye followers of me, even as I also am of Christ ;" that our zeal may be conspicuous; and, if called to suffer, our patience, &c. Again

*

1. Pray that no entanglement of the fear of man may cleave to the discourses of your ministers, but that they may speak boldly as they ought to speak; that an effectual door of utterance may be opened, and that, with the meekness of the Lamb of God, they may connect the force of the lion of the tribe of Judah! That their faces may be set as brass

against the enemies of the Lord; that it may be said of them, as of their Master, they are no respecters of persons, nor care for the person of any man, &c.

2. That the word of the Lord may run. That sinners may be saved. This is the end of all our preaching—that the cross may be exalted, and that all men may flock to it.

3. That the crafts of Satan may never so beguile, either through the allurements of the world, or any other means, as to cause a falling away.—That they may attain to the end of their faith, the salvation of their own souls.

"A charge to keep I have" as well as you; that, after having preached to you, we may not ourselves be castaways. II. I will not urge the command. I will not say it is your duty; the love of Christ constraineth us; and we will urge this love to constrain you.

1. We are men of like passions with you; ministers are not angels. We are liable to be tempted. Liable? Nay, we have temptations with which perhaps you are never assailed; St. Paul accounted his chiefest trial" the care of all the churches." Learn what that care is, "that we may present every man perfect in Christ Jesus;" "Of them whom thou hast given me in charge have I lost none."-O! the anxiety of a minister of Christ; how jealous lest one spotless garment should become defiled, and unfit for the marriage supper of the Lamb. Love to us.

2. Satan will level his artillery chiefly at the standardbearers; he knows they seldom fall alone.-If he can destroy the leaders, he knows that he can get some of the flook; there are always some lame in the flock, and these, he knows, will be turned out of the way. He knows that, if he can cut the larger branches, the twigs will fall with them. O! then, as you love the brethren, pray for us; for their sakes hold us up at a throne of grace, that Satan get not an advantage over us. Love to others.

3. But suppose we are unworthy of your prayers, yet for your own souls' sake remember us: "When ye enter into a house, say, Peace be to this house." If we are not worthy, yet you shall receive a reward, even the good things implored for us; God will answer them to you one way or othAbraham prayed for Sodom. *