Imatges de pàgina
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tutes, or that thou shouldst take my covenant in thy mouth ?" Psalm 1. 16.

8. The external signs of our internal devotion to God are such as, 1. Prostration, which is a falling down upon the earth, or a bending of the knees, by which we shew our devotedness to God. 2. Offering up prayers, either such as are written in a book, or such as a warm heart communicates to the tongue. When, in the Gospel, long prayers are spoken of with disapprobation, it is not that they are of themselves sinful-far from this; but it is when they are used in hypocrisy, and when any one thinks, that by reading over a few prayers he has done God a favour, while at the same time he never so much as felt the smallest contrition of heart. Matth. vi. 7. 3. Sighs and tears: these are most natural when a man enters into himself, and finds that he is imperfect and defiled by a multitude of sins, and liable to the just condemnation of God. 4. Joy of countenance, which is produced by a glad heart, sensible of the infinite goodness of God. Thus, for example, when David received into his tent the ark of the Lord, which was the evident emblem of the unseen presence of God, he sung, dancing and playing upon the harp, and was not ashamed of this; for all this he did before the Lord, and for his sake. 2 Sam. vi. 21. 5. At

tendance on public worship, in the churches, which are erected for the service of God. Though at home, and even in any place, we may pray to God; yet it is with great advantage, and with great propriety, that we do this in his temple; where the most general meetings of his worshippers are held; where the ordinances are dispensed, and all, as it were with one voice, unite in the praises of their universal Lord. Hence, ho ly David thus expresses himself: "I was glad when they said unto me, Let us go into the house of the Lord." Psalm cxxii. 1.

XII.

Such divine worship cannot remain without its reward.

As the justice and holiness of God require that we should turn away from those who disregard and transgress against his holy will, so they require those to be beloved and rewarded who unfeignedly reverence God, and seek in the paths of virtue an union with him; otherwise, the wicked and the righteous would be alike to God; a supposition which it is not only impossible to entertain concerning the Deity, but even concerning a good man. This subject is finely illustrated by the conversation which Abraham had with God: "And Abraham drew near,

and said, Wilt thou also destroy the righteous with the wicked? That be far from thee to do after this manner, to slay the righteous with the wicked; and that the righteous should be as the wicked, that be far from thee. Shall not the Judge of all the earth do right?" Gen. xviii. 23-25. And the apostle to the Hebrews says, chap. xi. 6. " For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”

XIII.

Of belief in a future state.

There must be, as indeed there is, after this, an uninterrupted eternal life, in which, without doubt, the good shall be rewarded, and the wicked inevita bly punished.

1. It is well known, that the pious and virtuous in this life, not only do not always receive a proper reward, but that they are in general persecuted, and suffer all manner of afflictions; and that, on the contrary, the wicked, not unfrequently, end their days in every kind of worldly prosperity, while all this takes place according to the infinitely wise purposes of God. But as we said above, that the true worship of God cannot remain unrewarded; consequently, when this does not take place in the present life, equity re

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quires that there should be another life, in which virtue shall receive her reward. And who is capable of supposing, that God created man so, as to suffer every kind of evil in this life, and then irretrievably perish? Even the Heathens themselves were not so blind as to imagine this; they could not bring themselves to think, that virtue could remain unrewarded. Hence, they held an opinion, that the souls of the virtuous were transported to a state of happiness in the Elysian Fields. The Holy Scriptures continually remind us of the future reward, thus, Phil. iii. 20, 21," For our conversation is in heaven," &c. And, " the souls of the righteous are in the hand of God, and there shall no torment touch them." Wisdom of Solomon, iii. 1. Farther, the present world is said not to be our dwelling-place, and life is called a pilgrimage, a journey, a race, &c. These considerations ought to comfort the virtuous man in distress, and cheer him amidst his greatest misfortunes, knowing that his virtue can never be forgotten; but shall in due time shine forth like the sun. Moreover, what a powerful motive we have to continue stedfast in the ways of piety, in that it shall be rewarded with eternal happiness in heaven! "For I reckon, that the sufferings of this present time are not worthy to be com

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pared with the glory which shall be revealed in us." Rom. viii. 18.

2. According to the justice of God, rewards and punishments must at some period inevitably take place. But of these rewards, and of that punishment which will overtake sinners, we shall speak afterward, when we come to treat more particularly of a future life in the world to

come.

XIV.

Of the corrupt nature of man. Here we behold man, so weak and corrupted, that he, in his own strength, is not only unable to render unto God perfect worship; but, on the contrary, finds himself a continual transgressor of God's law, and altogether unclean before the infinitely pure eyes of divine justice.

Proofs of the corruption of human nature,

1. The weakness and corruption of our nature are indisputable, even according to the opinion of Heathens. Only open their books, and you will see how they complain of the tempers of men; accuse their unruly passions; are offended at their inconstancy; exclaim against the shameful injustice of men; describe the ragings of war; the evils of deceit, cunning, calumny; the most

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