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have remarked, when men make void God's law, iniquity com ike a flood, then, if ever, it is desirable that the Spirit o Lord should lift up a standard against it. What a panic is what a terror is struck through the ranks of the enemies of t when God's people begin to bestir themselves, when peniten their sins, and exercising faith in the promises, they stir thems up to take hold of the covenant. When the Spirit of God be to pervade a place, arresting the thoughtless, filling the ch with light and holiness, the bold trangressor begins to tremble wicked forsake the haunts of sin, the profane suppress their o sabbath-breakers cease from their profanation of the holy day it an evil and bitter thing to forsake the Lord? Is the preva of sin a calamity to be deprecated? Does sin destroy sou body? Surely then it is desirable that the tide of death shou stopped; and nothing will so effectually stop it, as an outpo of the Spirit.

Could all the crimes committed, the riotous scenes now exi in this place, the oaths and imprecations, the intemperanc sabbath-breaking, the levity and folly, be spread out before could you like the prophet have a view of the abominations wr in the midst of us, would you not in tears exclaim, Is it not for thee, Lord, to work? What will become of thy great na

2. It is desirable for God to begin to work at such a ti vindicate the law. When it is made void, its honour is in th its authority is prostrated. In a revival of religion the vindicated in two ways,-by those who are converted, and 1 testimony of conscience in those not converted.

By the law is the knowledge of sin. When the Spirit o moves upon the heart, the awakened sinner begins to think ways, he reviews his life, his memory is quickened, all the t he has ever done rise up before him; he flies to the law, speaks in tones of condemnation, he trembles in view of its p smiting on his breast, he cries "God be merciful to me a si He feels that the law is holy, and the commandment is hol he is carnal, sold under sin. The law has gained its rightf cendency-and never again can he deny or doubt its authori

And in relation to multitudes who never profess their attac to Christ, who stand aloof from the Church, a revival has af them; they have secretly trembled, the law has been brought to the conscience, and though not humbled, still prone to ev unwilling to break off their sins by righteousness, they never wards indulge in many former sins. Conscience has been el ened if not purified; the heart has been moved, if not subdue law has been honoured, if not obeyed; good therefore wa not only by bringing sinners to Christ, but by restraining from sin.

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Thus I have attempted to explain the terms used in this text, to illustrate the sentiment it contains, "that God often interposes at a time of great sinfulness," and have assigned some reasons for the divine conduct, or why such an interposition is desirable.

REMARKS. 1

1. We learn the duty of a church, in a time of declension. Some vainly imagine that nothing can be done. Influenced by their feelings, yielding to apathy, rather than to the word of God, they say, the time has not come that the Lord's house should be built. Such only seek an excuse. As well might the husbandman say that the season of harvest is the only time for him to labour, that at other seasons of the year he may fold his hands. Every season has its appropriate duties.

Surely when men make void God's law, it is not a time to slumber. The danger is too great for the Church to sleep at her post.

1. We ought to ascertain the extent of the evil. When Nehemiah went up to Jerusalem, to repair the house of the Lord, before he commenced active operations, he went out by night and surveyed by the light of the moon the extent of the desolation, that he might ascertain what was to be done. The responsibility of the Christian is too great, and life is too short to allow him to recline in ease. If God withholds his blessing from the word preached, if the ways of Zion mourn, something is wrong, and all who are attached to her interests, and seek her prosperity, should lose no time in searching for the cause. Each member should be visited and be urged to self-examination and repentance.

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2. It is our duty to call upon God in a time of declension. the only hope of the church at such a time. If we have forsaken the Lord, and he has withdrawn the tokens of his favour, we must return to him and humble ourselves under his mighty hand. Seasons of humiliation should be appointed. As all our help must come from God, he has taught us that he will be inquired of by the house of Israel-special prayer should be offered. The low and languishing state of Zion should be spread out before the Lord in the closet, at the family altar, in the social circle, as well as in the public sanctuary. "There shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me and find me, when ye shall search for me with all your heart."

3. We ought to come mighty. While all eyes

up to the help of the Lord against the should be directed to heaven, we must

1

remember that a blessing is to be expected only in the performance of duty. The very fact that God giveth the increase renders it indispensible that Paul should plant and Apollos water. The great duty of "working out our salvation," is predicated upon the assurance that "it is God that worketh in us both to will and to do of his good pleasure." Some render the text, "It is time to work for thee, O Lord." When many are at ease in Zion, settled upon their lees, when iniquity abounds, and the authority of the law is disregarded, it is time for christians to awake to righteousness, to put on the whole armor of God; regard for the divine glory, sympathy for the mourning ways of Zion, compassion for perishing sinners should lead the friends of Christ to summon every energy and engage in the work of the Lord with zeal.

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2. This subject furnishes a solemn test of character. all are excited, in the midst of stirring scenes, it is difficult to discriminate, but when the love of many waxes cold, when men make void God's law, there is no room for sympathy, then we may ascertain the strength of principle, the depth of attachment; we see how real christians feel in a time of declension-they mourn in secret, they are concerned for the honour of the law, for the institutions of the gospel; like Esther they cannot endure the thought of the destruction coming upon their kindred-they weep before the Lord, confess their sins and humble themselves in dust. If you would learn the feelings of true christians, read the 9th chapter of Daniel, the 9th of Ezra, or the language of the weeping prophet; "Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!" Says David, "Rivers of waters run down mine eyes because men keep not thy law."

But the former believer, who has only a name to live, manifests no anxiety, the apathy of the church occasions no distress; if places of temptation are opened, so dangerous to the young. if the ways of Zion mourn because few come to her solemn feasts, he is not affected-he consults his ease and convenience; he has no faith in the efficacy of prayer; special efforts are looked upon with suspicion; every appeal is met with the reply that "God will carry on his own work." What a contrast to the feelings and conduct of the true christian.

What are our feelings? Men now make void God's law; it is a time of darkness and gloominess in Zion, the word preached does not take effect, circles of prayer are neglected. Death is carrying on his work-multitudes are living without God. How are we affected? Are we prepared to call upon God to begin to work? Does the condition of the church and the exposure of sinners so press upon our hearts that we have no rest? Does continual sorrow fill our bosom? I do not see how a christian can be happy when Zion mourns.

SERMON CCCCII.

BY REV. SAMUEL W. FISHER,

ALBANY, N. Y.

PROVIDENCE AND ITS TEACHINGS

"I form the light, and create darkness; I make peace and create evil; I the Lord do all these things. For when thy judgments are in the earth, the inhabitants of the world will learn righteousness."-ISAI, xiv. 7.—xxvi. 9.

THE providence of God is co-extensive with his works. It is operative wherever there are beings to be controlled or material orginizations to demand its powerful aid. Such is the doctrine of the first part of our text. I form the light, and create darkness; I make peace and create evil. The same omnipotent energy that of old gave birth to light, and by the revolution of the orbs, created darkness, is still at work originating and controlling the prosperity or the adversity that attends on human action. Light and darkness are figures beautifully expressive of the prosperity and the adversity that here brightens and darkens around us. Peace and evil are terms equally significant of the absence or the presence, on the one hand of desolating temporal judgments, as war and pestilence and famine; on the other of those spiritual trials which destroy our mental serenity and make the soul sad. In reference to all these things it is the emphatic meaning of the text that the divine providence extends to them either a direct supervision or a positive control. It is not intended that their authorship is in all respects divine; for a thousand free agencies may have co-operated in their production; minds by the myriad may have thrown their purposes in this direction, and hands without number have labored for this effect. But it is asserted that through all the seemingly chaotic mass of volitions and acts and events, there runs the silver cord of the divine purpose, along which flashes the divine energy, and around which, by an unseen law, the shapeless materials are crystallized into order and beauty. It is asserted that he who was great enough to create, is great enough to govern, and that where he has deigned to act the part of author and architect he will not fail to play the sovereign and

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