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will, perhaps, be inferred, that God may be influenced by men, especially by such emia pently devout and holy men, as Noah, Dan. iel, and Job; and as Jacob, who prevailed with the angel, and the prophet Elijah, whose prayer

shut
up

heaven and then opened it again, and many others like them.

In answer to this, it may be said of the prayers of all good men, agreeably to what St. Paul says of his apostlic labours. « But by the grace of God I am what I am ; and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all : yet not l, but the grace of God which was with me." It is not the man, who prays and finds an answer of peace, that influences in the case. “ But the Spirit it. self,” as the apostle says, “ maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, be. cause he maketh intercession for the saints according to the will of God.". No prayer ever yet availed with God, which was not the immediate offspring of his Spirit. “For we know not,” says the apostle, “ what we should

pray for as we ought.” For this reason the Spirit is given to help our infirmities. All acceptable prayer is from God, and made according to his will

. The influence of it is, therefore, not from man, but from God which goes to confirm the doctrine of the text, that he worketh all things after the counsel of his own will.

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This view of our subject yields absolute supremacy and dominion to God, and leaves us in the humble condition of servants : « And the servant knoweth not what his lord doeth." The servant, who knows his place, and is truly reconciled to it, does not aspire to such equality with his master, as to be called in to advise with and assist him in regulating his concerns, and making such arrangements as his interest requires. He is content with being a humble instrument, under his master's control, in carrying forward to perfection what it has been the pleasure of his master to contrive and ordain. If we are truly the servants of Christ, it will be no matter of envy, jealousy, or regret, to us, that he “ worketh all things after the counsel of his own will,” that we have no concern in planning for the universe, and are unable, of ourselves, to do that thing which is least. It will be our choice, that God should be all in all, that he should be above all influence, either from the best, or the poorest, part of his kingdom ; that he should solely pervade and order the whole system of things, and that our place should be, with that of all other creatures, where our presence and activity will give the most beauty and ornament to the great whole. have gospel meekness and humility, it will be the least part of our uneasiness or grief, that we are not admitted to sit, either on the right hand or left, of the supreme Ruler, that we might have some influence in directa

If we

ing the general movements. It will rather be our happiness to bow and own that the Lord is God, and listen to him when he says, “ Yea, before the day was I am he ; and there is none that can deliver out of my hand : I will work, and who shall let it is

SERMON VII.

All God's creatures the instruments of his glory.

EPHESIANS, iii. 9, 10, 1.

And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ :

To the intent that now, unto the priocipalities and powers in heavenly places, might be known by the church the manifold wisdom of God,

According to the eteroal purpose, which he purposed in Christ Jesus our Lord.

THE

HE scriptures abound in exhortations to men to put their trust in God. But what can be alledged in favour of such a divine recommendation to, or injunction upon, men, to give it force? To this it must be answered, that creatures should trust in God, because he is the Judge of all the earth, and will do right. We feel ourselves invited, and even constrained, to leave ourselves and our affairs in the power of one, concerning whom we have the utmost reason to believe,

that he will do us complete justice, or not suffer us to be wronged, in any thing. In our relation to God this maxim is of emi. nent weight, because to him it appertains to dispose of us with absolute authority, and as it seemeth him good. If we think we have no reason to distrust the righteous intentions of a fellow-creature, with whom we have to do; yet his ability to do as well by us as we might reasonably desire, may be so evidently deficient, that we ought, in justice to our. selves, not to place much dependence upon him. If God may be trusted, with more wisdom and safety, it is because his purposes are good, and he is fully able to accompiish them. Both these articles are necessary to constitute him such a being, as will certainly do right. Should his character fail in one part, this would destroy the usefulness and value of the other. What it is for God to do right, we have, heretofore, inquired, and found that it is to do that, to which he is under obligations.

But he is under obliga. tions, primarily, to none but himself. Do. ing right, is, therefore, in him, a seeking of his own glory in the best and most perfect way.

This will involve the most equitable and faultlessconduct towards all his creatures; as his own character cannot appear unblemished in any other way, and, consequently, his glory be secured to the highest degree of perfection. As God is supreme and eternal

, the best desire he can have is to honour his own name; and the method, which is best

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