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that worthy name by which we are called; presenting to their view a convincing proof, that Christianity is an effectual means of salvation, and that Christ is truly and properly a Saviour. The death of Christ appears to have a mighty efficacy indeed, when it maketh those that believe on him to die unto sin. And it is impossible to doubt that he is alive, and hath all power committed to him in heaven and in earth, when he visibly lives in bis members by his all-conquering grace, and causeth them to live unto him: Whereas a contrary behaviour doth the greatest possible injury to the cause of truth, furnishing the world with a handle to say, that Christi. anity is nothing more than an airy speculation, and that the religion of Jesus is of no effect towards reforming the hearts and lives of its professors.

3dly. I shall only add, that we are bound to live in the manner I described by the strictest ties of justice and equity. “Ye are not your own," saith our Apostle, (1 Cor. vi. 19, 20.) " for ye are bought with a price."

“ " From whence he draws this practical inference, “Therefore glorify God in your body, and in your spirit, which are God's." As creatures who derived their being from God, we are bound to love him with all our heart, and to serve him to the utmost extent of the powers he hath given us. But his redeeming grace brings us under a new and still more endearing obligation to his service. When we had destroyed ourselves, and lay exposed to all the dreadful effects of his righteous displeasure, hav. ing no eye to pity, and no hand that could help us, then did he pity us, and his own arm brought salvation. He issued forth the gracious command, “ Deliver them from going down to the pit, for I have found a ransom.” And in the fulness of time our Lord Jesus Christ, “the Lamb slain” in decree “ from the foundation of the world,"

appeared in our nature; and with the infinite price of his own precious blood, redeemed us from the band of justice, and purchased for us complete and everlasting salvation. And now, with what face can we decline his service or refuse subjection to any of his laws ? It is purely by his merit that we live at all: and shall we reckon it grievous to walk by his direction ? Surely nothing can appear more just and equitable, than that he who bought us should possess us, and that the ransomed should be entirely devoted to their Redeemer.

Let these considerations prevail with us to live unto him who “ died, and rose, and revived, that he might be Lord both of the dead and living.” And while we look up to him for that divine aid, which he hath not only encouraged us to ask, but commanded us to expect, let us go forward in his strength, making mention of his righteousness, even of his only; that when we die, we may fall asleep in that Jesus, unto whom we now live, and commit our bodies to the dust, in the assured hope of a glorious resurrection : when that promise shall be fulfilled in its largest extent, “ If any man serve me, let him follow me; and where I am, there shall also my servant be. If any man serve me, him will my Father honour." Amen.



1 PETER V. 7.

Casting all your care upon him, for he careth for you.

EXHORTATIONS of this kind, which frequently occur in the sacred Scriptures, represent our holy reli.gion in the most amiable light. It appears, in all respects, suited to our present necessities, and friendly to our highest, our most important interests. How deplorable would be the state of men upon earth, were they left to struggle in their own strength with the trials and sufferings to which they are continually exposed ? In prosperity, when the mind is vigorous and undisturbed, Reason may discover a variety of arguments for bearing affliction with patience and fortitude, and may even suggest some topics of consolation, which, in the distant vicw of adversity, seem to promiso a seasonable and effectual relief; but these are rather specious than solid, and when brought to the test, have always been complained of as feeble and unavailing. The best of them are those which lead our thoughts upwards to the Supreme Disposer of all events, the wise and righteous Governor of the world. But as it is impossible for a creature, conscious of guilt, to separate the idea of pun. ishment from suffering, it is not easy to conceive how the mere pursuasion, that our sufferings proceed from one who is incapable of doing wrong, should yield us any comfort, unless we are assured, that while he

pun. isheth our sins, he is at the same time willing to be re

conciled to us; nay, that the correction itself is the fruit of bis love, and graciously intended for the cure of our souls. But here Reason, unassisted, is unable to move one step upon firm ground; and though it could, yet, as the mind itself is too commonly unhinged and broken by adversity, any aid that depended upon a process of reasoning would come by far too slow to our relief. “ The spirit of a man will sustain bis infirmity; but a wounded spirit who can bear?”

In this distressed situation, when every other refuge fails, divine revelation comes seasonably to our assistance. So bright are the oinjects it presents to our view, that they prevent the labour of a tedious inquiry: The mind sees them at once; and though greatly disturbed, can with ease discover both their nature and their use. The import of a striking fact is much sooner comprehended than the force of an argument. Thus when we ·are told - that God spared not his own Son, but deliv. ered bim up to the death for us,” we no sooner hear and believe the fact, than we are sufficiently prepared to draw the same conclusion from it that Paul did, “ How shall he not with bim also freely give us all things ?” But the Scriptures do not stop here: they not only relate what God hath already done, and thereby furnish us with proofs of his mercy and grace; they likewise contain explicit declarations of what he hath purposed and determined to do. They abound with great and

precious promises, confirmed by the oath of an unchangeable God, " that by two immutable things, in which it is im. possible for God to lie, they may have a strong consolation, who have fled for refuge to lay hold on the hope set before them."

Of this kind is the argument with which the Apostle presseth the exhortation in my text, Casting all your care upon God, saith he, for he careth for you. Nothing can be more simple; and, at the same time, nothing can be more persuasive. No acuteness is requisite for discovering the meaning of the argument. And then its strength is irresistible; " for if God be with us, who can be against us?" If the great Lord of heaven and earth vouchsafe to become our friend, nay, our guardian, then surely, with a cheerful and unreserved confidence, we may resign ourselves wholly to his disposal and government. The objects of his paternal care must always be safe; no real evil can befal them, neither shall any thing that is truly good be withheld from them. But to whom doth the Apostle address bis exhortation ?

This question is of importance, and must be answered in the first place.

Secondly. I shall lay open the nature and extent of the duty here enjoined, and show what is included in casting all our care upon God.

Thirdly. I shall illustrate the propriety and strength of the motive with which the exhortation is enforced, God careth for you.

And then direct you to the practical improvement of the subject.

Nothing would give me greater pleasure than to say to every one that hears me, Thou art the person who art invited to cast thy care upon God: but it is truth, and not inclination, that must dictate what I say. The great Prophet of the church compares the office of a minister to that of a steward, whose business it is to feed those committed to his care, by giving unto each “bis portion of meat in die season." A promiscuous distribution of tbe bread of life, is not merely unprofitable, but in many cases hurtful, to the souls of men: And give me leave to add, that in no case is it more likely to be hurtful,

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