Imatges de pàgina
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according to the purpose of his own will, we have sufficient security, both for the present and the future. First, For the present. present. We We may firmly expect, what Scripture and reason concur to assure us, that "the Judge of all the earth will do right." Whatever to us appears otherwise in his proceedings, should be charged to the darkness and weakness of our minds. We know, that in every point of science difficulties and objections occur to young beginners, which at first view may seem almost unanswerable; but as knowledge increases, the difficulties gradually subside, and at last we perceive they were chiefly owing to the defects of our apprehension. In divinity it is wholly so: "God "is light, and in him is no darkness at all:" his revealed will is, like himself, just, holy, pure in the whole, and perfectly consistent in every part. We may safely rest upon this general maxim, that “ the Judge of all “ the earth shall do right.” Though he does not give us a particular account of his dealings, and we are not fully able to comprehend them; yet we ought, against all appearances and proud reasonings, to settle it firmly in our minds, that every thing is conducted worthy the views which God has given us of himself in his holy word, as a being of infinite justice, wisdom, goodness, and truth. And farther,

Secondly, For the future. He has appointed a day when he will make it appear that he has done right. Though clouds and darkness are now upon his proceedings, they shall ere long be removed. When all his designs in providence and grace are completed; when the present imperfect state of things shall be finished; when the dead, small and great, are summoned to stand before him; then the great Judge will condescend to unfold the whole train of his dispensa

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tions, and will justify his proceedings before angels and men; then every presumptuous cavil shall be silenced, every difficulty solved. His people shall admire his wisdom, his enemies shall confess his justice. The destruction of those who perish shall be acknowledged deserved, and of themselves; and the redeemed of the Lord shall ascribe all the glory of their salvation to him alone. What we shall then see, it is now our duty and our comfort assuredly to believe.

The great subject of our Saviour's joy, and which, so far as it is apprehended, will bear up his servants above all their difficulties and disappointments, I mean, the consideration of the sovereign hand of God directing the success of his word when and where he pleases, we must defer speaking of till the next opportunity. And we shall close at present with a few inferences from what has been said thus far by way of introduction.

1. Take heed how you hear. The Gospel of salvation, which is sent to you, will be either a "savour of "life unto life, or of death unto death," to every soul of you. There is no medium. Though, in a common and familiar way of speaking, we sometimes complain, that the Gospel is preached without effect, there is in reality no possibility that it can be without effect. An effect it must and will have upon all who hear it. Happy they who receive and embrace it as a joyful sound, the unspeakable gift of God's love. To these it will be a "savour of life unto life." It will communicate life to the soul at first, and maintain that life, in defiance of all opposition, till it terminates in glory. But wo, wo to those who receive it not. It will be to them "a "savour of death unto death." It will leave them under the sentence of death, already denounced against them by the law which they have transgressed; and it will

consign them to eternal death, under the heaviest aggravations of guilt and misery. Remember the doom of Capernaum, and why it was denounced. Jesus preached amongst them the words of eternal life, and they rejected him. This was all. In other things, perhaps, they were no worse than their neighbours, and probably disdained to hear themselves judged worthy of a heavier punishment than Sodom, and those cities which for their abominations were consumed with fire from heaven. But our Lord assures us, it shall be more tolerable for Sodom and Gomorrah in the day of judgement, than for those who slight his word. For this guilt and condemnation is not confined to the Jews who rejected his person, but extended to all who should at any time treat his Gospel with contempt. However inconsiderable his ministers are in other respects, if they faithfully deliver his message, he has declared himself closely interested in the reception they meet with: "He that receiveth you, receiveth me; and he that "despiseth you, despiseth both me and him that sent "me" It is therefore at your peril to treat what we say with indifference (if we speak agreeably to the Scripture), the word of God which we preach will judge you at the last day.

2. Be afraid of being wise in your own eyes, lest you should approach to the characters of those from whom the righteous God sees fit to hide the knowledge of those truths, without which they cannot be saved. The Gospel is not proposed to you to ask your opinion of it, that it may stand or fall according to your decision; but it peremptorily demands your submission. If you think yourselves qualified to judge and examine

Matth. x. 40.

it by that imperfect and depraved light which you call your reason, you will probably find reasons enough to refuse your assent. Reason is properly exercised in the ordinary concerns of life, and has so far a place in religious inquiries, that none can or do believe the Gospel, without having sufficient reasons for it. But you need a higher light, the light of God's Spirit, without which the most glorious displays of his wisdom will appear foolishness to you. If you come simple, dependent, and teachable; if you pray from your heart, with David, "Open thou mine eyes, that I may see seé "wondrous things in thy law*;" you will be heard and answered; you will grow in the knowledge and grace of our Lord Jesus Christ: but if you neglect this, and trust in yourselves, as supposing this promised assistance of the Holy Spirit unnecessary, the glorious light of the Gospel will shine upon you in vain; for Satan will maintain such hold of you by this pride of your hearts, as still to keep you in bondage and darkness, that you shall neither see it, nor desire to see it.

3. Those of you who have some spiritual apprehensions of these things, have reason to praise God that you see a little. You was once quite blind; you neither saw your disease, nor your remedy. You could discern nothing of the excellence of Christ, or the beauties of holiness. But now the But now the eyes of your understanding are in some measure enlightened. It is the grace of God has made you thus far to differ from what you once was, and from what multitudes around you still are. Be thankful. Accept it as a token for good. Be not discouraged that the beginnings are small; but wait on the Lord, and they shall be increased. Seek him

Psalm, cxix. 18.

by prayer. Converse with Converse with your Bibles. Attend upon the public ordinances. In the humble use of these means (while you endeavour to act faithfully according to the light you have already received), you shall gradually advance in wisdom and comfort. The Christian growth is not instantaneous, but by degrees, as the early dawn increases in brightness till the perfect day*, and as the corn comes forward surely, though unperceived t. In this manner your views of Gospel truth shall increase in clearness, evidence, and influence, till you are removed from this land of shadows to the regions of perfect light, to behold the truth as it shines in person of Jesus, without a veil, and without a cloud

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for ever.

SERMON II.

IN WHAT SENSE THE MYSTERIES OF THE GOSPEL ARE HID FROM MANY.

MATTH. xi. 25.

At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

WHEN our Lord appeared upon earth, though he came on the most gracious and important business, displayed the perfection of holiness in his conduct, and

* Prov. iv. 18.

VOL. II.

2 B

+ Matth. xiii. 31, 32.

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