open, the waters overflow the earth, and the shrieks of a perishing world are lost in the howlings of the storm. Yet, supported by the power of faith, Noah rides the billows of the world. Calmly he surveys the wreck of human glory; his faith supports him till he rests on Ararat, and kindles the sacrifice on the holy altar.

Do you not, my dear friends, need the faith of Noah? A more, yes, a more terrible scene lies before you. You need, if possible, a more powerful faith. You will soon see the dead rising, and the Son of man coming to take vengeance on the wicked. Are you prepared to meet your Judge. Have you faith to see, unmoved, the heavens pass away with a great noise? Should you this moment hear the voice of the Archangel, and the trump of God; should you now be caught up to meet the Lord in the air, could your heart endure, or your very things are at the door. is faith in Jesus Christ.

hand be strong? These Remember how precious He that believeth shall be

saved. He that believeth not shall be damped.

SERMON VII.

IN

ISAIAH xlv, 11.
Command ye me.

every book which we read, we anticipate pleasure and instruction corresponding with the character of the author. We expect piety in Watts, sublimity in Milton, harmony in Pope, profound thoughts and strong arguments in Edwards, strains of eloquence in Saurin and Massilon.

The God of heaven has condescended to be an author, and we are not disappointed. We find a work like himself, sublime and incomprehensible. He has published a system of Theology, containing doctrines more wonderful than the heart of man had ever conceived, enjoining duties which philosophy had never acknowledged, proclaiming promises more glorious, than human hopes had ever expected, and threatenings more dreadful than mortal fears had ever imagined. In every part of the work we discover the strokes of the great Master. As the sun, shining in his strength, surpasses the light of the comet, roving in darkness; so the instructions of the Bible are more excellent

than the writings of men.

The proud speculations of

human sagacity are humbled; the eye of worldly wisdom is dazzled and confounded.

An example is presented in the text. The importance, the efficacy, and irresistible success of prayer, is announced in a manner to surprise and astonish the reader. The fact hardly gains our belief, though it is declared in the plainest manner, and in other parts of Scripture repeated in various forms.

The pagan philosophers had doubted whether prayer was any advantage, whether prayer was a duty. The text does not merely settle these questions, but asserts the mighty power, the certain success of prayer, gives it the force of a "command." "The meaning," saith the pious Flavel, "is, that God hath, as it were, subjected the works of his hand to the prayer of his saints. And it is as if he had said, If my glory, if your necessity require it, do but ask me in prayer, and whatever my Almighty power can do, I will do for you."

The following paraphrase is from the learned Dr. Lowth. "Thus saith the Holy One of Israel and his Maker, which generally ushers in a glorious promise, instead of murmuring, humble yourselves, and ask what you will, for the consolation of my children, and ye shall be sure of it, as ye are of those things which are at your command. Although God is not obliged to render an account of his proceedings, yet he is graciously pleased to resolve any questions that are proposed to him, concerning the issue of his peoples' captivity. Nay, he represents himself, as ready to serve, and to do every thing which can be desired

in favour of his elect, those whom he calls his sons, and the works of his hands." Command ye me.

DOCTRINE. Certain prayers God will answer in the most literal manner.

This doctrine does not contradict a common opinion that the prayer of faith will obtain the thing asked, or something which is better; but proceeds further, and asserts that we may by prayer obtain the very thing which is desired. But perhaps it may be proper to remove some apparent difficulties.

It is said Jer. xv. 66 Though Moses and Samuel stood before me, my mind could not be towards this people." This shows, perhaps, no more than that the usual and common prayers of Moses and Samuel would not save that wicked people. Remarkable evils require remarkable means to remove them. The doctrine does not assert that the common prayers of faith will obtain the object which is desired. But I may also remark that neither Moses, nor Samuel, nor even Jeremiah, did pray for that people; for God had said to him, "Pray not for this people."

Possibly, it may be objected to this opinion, that it is new. This, I do not think, is perfectly just. If you read the addresses made to the benevolent corporations of the day, many of them assert my doctrine. If you read the divines of the present or past ages, though I do not say, that they systematically support this opinion, yet I do say that often they do assert the same doctrine. I will give a single instance from Dr. John Edwards, whom Dr. Kippis calls the St. Paul and Augustine of his age. "Prayer mightily prevails with God, and, if I may so speak with reverence,

forces and extorts mercy from him. One said of Luther, who was wonderfully prevalent in prayer, 'That man could do what he would.' It is true, in its proportion, of every pious and godly supplicant; he can do as he pleases; he can wrestle with omnipotence and overcome. He can besiege heaven, and take it by violence." But were the opinion novel, this would not prove it false. The time has been when every thing was new. So lately as the 17th century Galileo was condemned by the Inquisition, as an obstinate heretic, because he believed that the earth and planets revolved in their orbits. He was compelled to retract this heresy, and as a further punishment, after a long imprisonment, was required to repeat the seven penitential Psalms every week.

It will probably be said by some, that the translators of our Bible have not done justice to the text; that instead of standing as it does, it should be in the form of a question, Command ye me? This is entirely a matter of opinion, and who shall decide where learned men disagree? Dr. Lowth, whose name outweighs a host of ordinary commentators, approves our common translation. Yet I feel no particular interest in defending the translation of our Bible in this passage. I have placed it merely as a motto to this discourse, and do not intend to use it as a proof text; others, as I think, are abundantly numer

ous.

It will possibly be said, that pious professors have not found the doctrine true, and that they lightly esteem such an opinion. To this I can only reply, that some professors, through a long life, have found the