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# tain his infirmity; but a wounded spirit 66 who can bear ?"

In this distressed situation, when every other refuge fails, divine revelation comes seasonably to our assistance. So bright are the objects 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 delivered him up “ to the death for us," we no sooner hear and believe the fact, than we are fufficiently prepared to draw the same conclusion from it that Paul did, “ How shall he not with " him 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 Vol. II. B b

the

the oath of an unchangeable God, “ that

by two immutable things, in which it is « impoffible for God to lie, they may have

a strong confolation, who have fled for

refuge to lay hold on the hope set before r them.

Of this kind is the argument with which the Apostle presseth the exhortation in my text, Cafting all your care upon God, faith he, FOR be careth for you. Nothing can be more fimple ; and, at the same time, nothing can be more perfuafive. 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 refign ourfelves wholly to his difpofal and government. The objects of his paternal care muft always be fafe ; no real evil can befal them, neither shall any thing that is truly good be with-held from them. But to whom doth the Apostle address his hortation

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 cafting all our care upon God.

Thirdly, I shall illustrate the propriety and Itrength 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 caft tby 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, whofe business it is to feed those committed to his care, by giving unto each “his por* tion of meat in due season.” A promis. cuous distribution of the 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 B b 2

be

be hurtful; than when the subject, like the present one, is soothing and agreeable. And therefore, that this word of truth may be rightly divided, it will be necessary,

I. In the first place, To inquire who the persons are to whom the exhortation may properly be addrelled.

It is certain, that as there are privileges peculiar to sanctified believers, fo there are many duties enjoined in Scripture, which the impenitent and unbelieving are incapable of performing: and, I apprehend, there is no duty whatsoever that lies farther beyond their reach, than the exercise of trüft and hope in God; for every part of his word denounces wrath against them so long as they perfist in their rebellion and enmity. « God is angry with the wicked

every day. He hath bent his bow, and “ made it ready; he hath also prepared for * him the instruments of death." And therefore, to persons of this character, a previous exhortation is necessary. I muft address you in the words of Eliphaz to Job, “ Acquaint now thyself with God, and be

to you.

in his eye.

at peace, and hereby good fhall come un

At present my text doth not speak to you at all. If you look back to the foregoing part of this epistle, you will see the persons described whom the Apostle had He doth not write to all

proa miscuoully, but “ to the elect, according “ to the foreknowledge of God the Father, w through fanctification of the Spirit unto “ obedience, and sprinkling of the blood of 6 Chrift.” He writes to those “ who are " born again, not of corruptible seed, but “ of incorruptible, by the word of God, u which liveth and abideth for ever," He ad drefleth his exhortation to believers in Chrift Jesus, " who loved him though un“ seen,” having tasted of his grace; whom he distinguisheth by the honourable appels lations of “ a chofen generation, a royal « priesthood, a holy nation, a peculiar peo“ ple." These are the objects of God's paternal care; and they only are qualified to cast their care upon him.

I speak not thus to drive any, even the worst of you, away from Ged, or to difLourage your application to him when

trouble

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