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all his instruments and agents, are under the government of God. He sets bounds to their rage, and will not suffer them to go so much as one hairs breadth beyond the limits he hath appointed for them. How great then must be the security of those who put their trust in him? Again,
2. Consider his faithful promise; he hath said it, he hath repeated it, he hath sworn it, that his coveDant shall stand fast for ever. Every page of the fac cred oracles is full of the most gracious assurances; and these expressed in the most condescending terms. Pfal. xci. 1,--4. 'He that dwelleth in the secret
place of the Most High, shall abide under the Nia.dow of the Almighty. I will say of the Lord, he is 'my refuge and my fortress; my God, in him will • I trust. Surely he shall deliver thee from the snare
of the fowler, and from the noisome pestilence. • He shall cover thee with his feathers, and under his
widgs shalt thou truft: his truth shall be thy shield and buckler. Zech. ii. 8. He that toucheth you, • toucheth the apple of his eye.' Nay, the very ministers of his providence are your attendants. Pfal. xci. 11. `For he shall give his angels charge over • thee, to keep thee in all thy ways.'
3. Consider the experience of the saints; they all, with one voice, bear their testimony to the divine faithfulness and mercy. It is with this particular view that the Psalmist says, in that forecited text, Pfal. ix. 10. 'And they that know thy name will put • their trust in thee; for thou, Lord, hast not for. * saken them that seek thee.' And indeed in every age, Christians of standing and experience are ready
to give their fanction to the certainty of God's promises, and will often confess the greatness of his past mercy, even while they are chiding their own impatience and distrust, that it can scarcely suffice to embolden them for future duty, and prepare them for future trials.
IV. I come now, in the last place, to make some practical improvement of what hath been said. And, first, from what hath been said, you may see the finfulness of distrust. Has God laid fo noble a foun. dation for our dependence upon him; and are we still so backward to the duty? Is not distruft in some measure a denial of God himself ? A denial of his presence, a denial of his perfections, and disbelief of his promises? Let us all be covered with Thame, when we consider how much we have already dishonoured him, in this respect. And let us pray, that he may enable us henceforward not only to fend up our cries to heaven, for relief in distress, but to cast our cares and burdens upon the Lord, in the faith that he will sustain us, that he will ne
ver suffer the righteous to be moved.'
2. You may see the remedy of distrust, which is, to be more and more acquainted with the name of God. Contemplate his glory in the visible creation: he may be seen not only in his spreading out the heavens like a curtain, but in the formation of the meanest creature ; in a pile of grass, or in a grain of sand. While you are daily tasting his gifts, forget not to acknowledge his bounty, in the rising fun, the growing corn, and the falling rain. Think
of his faithful word, read his promises, lay them up in your memories, write them in your hearts; and especially, the exceeding great and precious promises of the everlasting gospel, which may be yours, which you are entreated to accept as yours, and if they be not yours, you shall render an account to himself at the last day, for receiving them in vain. - Think also of his providepçe, all you have seen, and all you have felt, of preserving goodness, and of redeeming grace; and continue to cleave to him as your portion, in the Pfalmist's words, Pfal. xlviii. 14. "This • God is our God, for ever and ever, he will be • our guide even unto death.
3. In the last place, learn from hence, what is the surest and shortest, and indeed, the only safe way of deliverance from suffering. Flee to God as your strong tower, by prayer and supplication : but with this, endeavour by the renewed exercise of faith in your redeemer's blood, to ascertain your title to the favour of God; endeavour by a stedfast adherence to your duty, to commit your ways to God; and so foon, and so far, as you have good ground to know that you are his children, you ought to resist and banish every doubt of your security. Rom. viii. 28. ' And we know, that all • things work together for good to them that love • God; to them who are the called according to • his purpose. Verse 32. of the same chapter. He <that spared not his own Son, but delivered him
up for us all, how fall he not with him also free' ly give us all things.'
The object of a Christian's defire in religious
EXODU S xxxiii. 18.
And he said, I beseech thee, Shew me thy glory.
THESE are the words of an Old Testament
1 faint; of that Mofes, who, as a servant, was faithful over all the house of God. True piety is the same in substance in all ages, and points at one thing as its centre and its rest, the knowledge and enjoyment of God. In the preceding verses, Moses had been employed in earnest prayer and intercesfion for the people of Israel. He had met with success and acceptance in these requests; for it is faid, in the 14. verse, "My presence hall go with & thee, and I will give thee rest. And in the 17th, • And the Lord said unto Moses, I will do this • thing also that thou hast spoken; for thou hast ' found grace in my sight, and I know thee by • name. The condescension of a gracious God, though it fatisfies, does not extinguish the desires
Ser. 2.' The object of a Christian's desire, &c. 37 of his saints, but rather makes them more ardent and importunate; for he immediately adds, in the words of the text, I beseech thee, fbew me thy glory. It is highly probable, from what follows, that this defire included more than was proper for the present state; yet such a difcovery as was poflible, or could be useful to him, is graciously promised, • And he said, I will make all my goodness pass be"fore thee; and I will proclaim the name of the • Lord before thee; and will be gracious to whom "I will be gracious, and will shew mercy on whom • I will new mercy.'
My dear brethren, it is our distinguished privilege, that we have daily unmolested access to the house and ordinances of God. We ought to rejoice, that we have so many clear and express promises of the divine presence, in New Testament worship. But what caufe have we to be ashamed, that we are so exceeding prone to stop short in the threshold, to content ourselves with the mere form, instead of earnestly breathing after real, iaward, and fensible communion with God? I have therefore chosen this fubject, in the view of that folemn ordinance, The Lord's Supper, where we have a fensible representation of Christ crucified, the great mean of our accefs to God, that we may serve him on that occasion particularly, and the remaining part of our lives habitually, in spirit and in truth. And, Oh, that we may have daily more experience of the fweetness and benefit of his service on earth! and may daily long more for that time, when we
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