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kindness, righteousness and judgment in the earth--a just God and a Saviour_abundant in goodness_delighting in mercy--multiplying to pardon. There is none good, but one, that is God. The Father of the whole family in heaven and earth: The God and Father of our Lord Jesus Christ, through whom grace hath superabounded where fin did abound-in whom he hath magnified the law; and dispenseth pardon and peace consistently with moral rectitude. As seemeth meet to him, he distri. buteth to one five talents, to another two, and to another one. May he not do what he will with his own? With whom shall he take counsel ? who shall instruct him?

God is glorified, when we imitate his moral perfections—make his will our end-take his holy word for our only rule of faith and practice and seek his approbation as our chief good when we love him with all our heart, and soul, and strength, and mind-love his whole character, and joy in his government.

We glorify God, when the same mind is in us which was also in Christ Jesus. He fought not his own glory, but the glory of his Father. “I delight to do thy “ will, O my God! yea, thy law is within my heart. “ I must work the works of him that fent me, while “ it is day.” This was his meat, which the world knew not of. He “ humbled himself, and became obedient

unto death,” that he might glorify God, and finish the work given him to do. The same mind is in us, when none of the commandments of our God are grievous--when we learn obedience by what he calleth us to suffer—when we seek not our own things, but those which are Jesus Christ's.

We glorify God, when we honor all his attributes, fanctify his fabbaths, and walk in all his commandments and ordinances-observe the footsteps of his providence-have none in heaven but God, and none upon earth that we desire beside him-study the edification of our fellow-christians, rejoice in their gifts,

acceptance and usefulness—when the advancement of the kingdom of God lies nearest our heart.

As the end to which human actions should be directed, some have proposed happiness. Others have called this a mercenary principle, and pronounced it inconsistent with the nature of virtue. They have therefore argued for disinterestedness. Or the fentiment may be expressed more intelligibly thus : Virtue should be chosen, not for the advantages which may or do accrue from it, but from an abstract view of its intrinsic excellence. Others found it on the sanction of divine authority.

Many speculations and refinements on this subject have conduced to bewilder it. May we not maintain, that virtue, in the moral and religious acceptation of the word, is a conformity to the will of God, however made known—that it has respect to him as governor of the world—that his government and laws are founded in wisdom and rectitude-and that he will make virtue the happiness of the virtuous; and, of consequence, vice the ruin of the vicious ? If these things must be admitted, shall we separate what God hath joined ? There is no virtue without obedience and submission to him. We are under law and accountable to him. Our powers, faculties and advantages are his gifts. He seeth what use we make of them—whether our opportunities to get and do good are improved or neglected—whether they are used to subserve his glory, or abused in the service of our lufts. If we are found good ftewards, we shall enter into the joy of our Lord. If Nothful and wicked, we shall be doomed to weeping and wailing.

We will then suppose that true virtue denotes a supreme reverence of God, according to the manifestations he hath made of himself; and fupreme delight in his law and government. This implies our belief that he is the rewarder of them who diligently seek hima truth intimately connected with his existence. In this view, the beauty of holiness, the glory of God, and a respect to the recompence of reward, are principles of action which do not in the least interfere. The divine perfections are infinitely amiable in themfelves, the just object of fupreme delight, homage and trust. His laws are all holy, just and good. In keeping of them there is a great reward. We love him, because he first loved us.

Here it will not be improper to remark, that God hath interwoven in the nature of man a strong desire of happiness. The enquiry is, who will few us any good? The difference between the religious man and men of no religion is not, that the latter seek their own happiness, while the former does not.

The true difference is, that he sets his affection on things above ; whereas their affection is set on earthly things. He seeks first the kingdom of God: Their heart is set on riches, and honor, and sensual delights. His heart's defire and prayer is for the light of God's countenance. Their portion is in externals. He delighteth himself in the Lord. God is his chief joy, his rest forever. They forsake the fountain of living waters, and have recourse to broken cisterns. They “ walk through dry places,

seeking rest, hụt finding none. Surely they are disa quieted in vain.”

.But

But “ the peace of God, which pafseth all understanding, keepeth his heart and “ mind through Jesus Christ. How excellent is thy “ loving-kindness, O God! therefore the children of

men put their trust under the shadow of thy wings.

My soul shall be satisfied as with marrow and fat“ ness.” From false notions of happiness, it is sought in the

When we have juft ideas of happiness, we feek it in the Creator. The connection between feeking the glory of God and true happiness is inseparable. He placeth his glory in the moral perfection and happiness of his intelligent offspring. All who have died in faith, fought another, an heavenly country. All who

creature.

suffer in the cause of truth, who love not their lives to the death, have hope of a better resurrection. Whatever the self-denial to which we are called, if we suffer as animated by the joy set before us, the same mind is in us as was in Christ Jesus.

The opinion that a good man is willing to be damned, may it be for the glory of God, is inadmissible. Does it not suppose that the damnation of a good man may be for the glory of God? No one, probably, will af. firm, that this is possible. And if not, why should it be put as a supposeable case? Does a good man then acquiesce in what cannot be for the glory of God? Is this any proof of his entire devotedness and resignation to him? Let no groundless, felf-contradictory, presumptuous hypothesis be made; nor a self-contradictory opinion be built upon it; nor the defence of such opinion be attempted; nor the admission of it be represented as a necessary evidence of a good estate.

We submit to consideration the following propofitions. First, no good man will be damned. Secondly, it cannot be for the glory of God that he should be. Thirdly, a good man cannot consent to that which he believes would not be for the glory of God. Fourthly, a view to the glory of God cannot therefore make him willing to be damned. Fifthly, a wil. lingness to be damned, if such a case were possible, can be predicated only of an abandoned sinner.

Contemplate, for a moment, what it is to be damned, and what a willingness to be so must mean. To be damned is to spend an eternity in blaspheming the. God of heaven and the Redeemer of the world. А willingness for this is a cordial consent to associate for ever with infernal spirits, in unutterable and interminable woe, in ceaseless execration of the author of our being. Could any creature possibly consent to such a doom, to such employment, he must be a child of the devil, and could not escape the damnation of hell.

No good man ever consented to forego his personal interest in Chrift-to be eternally separated from him. The disciple of Christ consents to any tribulation in the wayto the kingdom—any sufferings for, and in imi. tation of, Christ; any which may turn to the furtherance of his cause, and conduce to purify and refine the foul for the joys above. He can forsake all for Christ, and even lay down life for his fake. For he trusts the promise, that such as lose life in this world, for the sake of Christ and the gospel, shall find it to life eternal. If we suffer, we shall also reign with him. Without this hope, his persecuted followers would be of all men most miserable. Paul could rejoice, though offered on the sacrifice and service of the Christian faith. For faid he, There is laid up for me a crown of righteousness. Would we not make the apostle contra. dict himself, we must understand, in perfect consistency with his assured expectation and hope of the crown of glory, that extraordinary declaration of his, I could wish that myself were accursed from Chrif for my brethren, my kinsmen according to the flesh. The original text ad. mits, and perhaps requires, a different translation. If we construe these words to extend beyond temporal sufferings, we not only violate the general analogy of faith ; but take occasion, from a warm expression of concern for his nation, uttered in the depth of grief and heaviness, to infer, that he could wish to forego that ONE THING, to which he continually pressed for. ward, even the prize of the high calling of God in Chrift Jesus. We think the man infane, who dies by felfafsault. Yet it is more than intimated, that the destruction of soul and body in hell may be consented to, from the most pure, deliberate regard to God's glory; that it is indeed necessary to prove a filial relation to him. Attend to the meaning of the expression, Willing to be eternally miserable! I add no more on this point.

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