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you know what was said by himself, and by such as gave now run into union with God. Having the Divine stamp testimony concerning him, that he “came a light into the put upon them, and a divine nature put into them, they world, that whosoever believeth in him should not walk cannot be held off any longer, they must unite with him, in darkness.” That same light that lets us see what he for they are become God-like; this is Christ's work as a was, lets us see what we were too; the same light that we Saviour, and he makes the soul apprehensive of it, and to discover him by, we discover ourselves by. And what apprehend this as the most desirable thing in all the world. have we to discern of ourselves, but that we are a com- | As disconformity to God is the most heavy pressure upon pany of lost creatures, impure, guilty wretches, that have the enlightened soul, which he hath in some measure made inhabited darkness and death? that are cast off from God, apprehensive. “Come unto me, all ye that are weary and have lost all interest in him, and all inclination towards heavy laden." It is he that makes the soul weary of its him? darkened creatures, in every faculty and power? deformity, and the ugliness that was upon it. Oh what an under the dominion of sin, and in captivity to Saian, the odious creature am I! what a pressure doth this lay upon evil one, the prince of the darkness of this world, and he me! that now I am become a hateful creature, who once that hath the power of that death that hath spread itself in had the divine image upon me, hereupon nothing could all the gloominess and terrors of it over souls? The same ensue but distance between God and me: Well, saith he, light that reveals him, reveals this, and discovers our I will put an end to all this, I will make up all this matter, state, and thereupon shows that he as a Saviour hath to do I will put a new heart and new spirit into thee, I will write such things as these.

my law in thy heart, I will incline it to God, I will unite First, That he is to take away our sins, the great make- it to God; and in so doing, there shall be such a distance bate between God and us. This to be believed, when we and such a strangeness between God and thee no longer. believe Jesus to be the Christ, that he came and was mani-| And, fested to take away onr sins.' In him there being no sin, Sixthly, It is by consequence hereupon his work (by as in the third chapter of this epistle, verse 5. Oh, how doing all this) to perfect the nature of man within itselt; will this transport a soul that hath once had but the con-1 gradually and inchoatively, now; perfectly and consumvictive light (the thing before supposed) let in upon it to mately hereafter; he will absolutely perfect it at length. reveal Christ to it, and to reveal it to itself. Take away Is he restoring the Divine image in ns, making us who sin and I am a happy creature indeed, the only thing that were darkness to be light in the Lord, making us, who had ever hurt me, ever did me any harm. This Jesus was the image of hell upon us, to bear the image of God and manifested for to take away sin; he is a Saviour for that, heaven? Is he not then perfecting our nature by all this? a Jesus for that, to save his people from their sins. And making a new man? “Behold (saith he) I make all things that is the reason of his name, Matt. i. 21. And,

new." That is the Mediator's great undertaking; that is Secondly, To vindicate us from under the power of the the undertaking of this Jesus, whom we believe to be the devil; for we were all led captive by him at bis will. And Christ. And hereupon, this world did lie in the wicked one, that first apostate, Seventhly, He brings about (and that is part of his kind that great enemy that hath trained man in to be accom- design) a continued communion and intercourse between plices with him in a rebellion against heaven; we are led God and us, so that we may live with God every day. captive by him at his will; and we followed naturally the Thou shalt not live a wandering creature, and a vagabond, course of this world, and "the power of the prince of the upon the face of this earth, as thou hast done; thou hast air, the spirit that worketh in the children of disobedi- now the privilege that thou mayst walk with God every ence," Eph. ii. 2, 3. It is Christ's design as a Saviour to day. Sin is taken away, thou art setched from under the turn us from darkness to light, and from the power of Sa- captivity of the devil, thou art reconciled to God, his image tan unto God. If a man be apprehensive of ihis, as when is renewed in thee, thou art re-united to him, thy nature is there is such light concerning Christ (there is such light in a degree perfecied, and shall be absolutely perfected; concerning our state too) in this respect, he will be ready and thereupon thou art to have daily commerce with God to cry out, Oh wretched man that I am! a vassal to the in continual communion. This thy kind Saviour is doing devil! he hath led me captive at his will, could do with for thee: believing this Jesus to be the Christ, thou beme what he would, hath had his will upon me! Oh then lievest all this, if you understand yourselves in what you to be rescued out of this captivity! Oh blessed Jesus ! profess to believe, and what lies before you as the object when Jesus is believed to be the Christ in order to this, it of your faith. And then in the last place, is not strange it should work such a work in the soul of a Éighthly, All this in order to his introducing you into man. And,

the presence of the Divine glory at last, all doth but lend Thirdly, His business, as a Saviour, is to reconcile us to to one end, to make you participants of the “inheritance God, to bring about amity and friendship between God of the saints in light, and to present you holy and unblaand us. When light is let into the soul to see its state, mable, without spot and faultiness, before the presence of this is the most covetable of all things that can be thought the Divine glory with exceeding joy," as it is in the latter of. There hath been a distance and strangeness and en- end of the epistle of Jude. In that conspicuous glory of mity between God and me: he shall be the welcomest in his, or before his glorious face, where you are to have all the world to me that shall make peace, that shall recon- your abode statedly and everlastingly. This is his design. cile me to God, that shall procure me his favour, wherein They believe Jesus to be the Christ, understandingly, as stands my life. Jesus, as a Saviour, is to do this. He they are made to do so by the Divine Spirit. They believe came to be a Saviour, a Jesus, with this kind design, and all this by consequence, this is their notion which they to make this overture to the soul; Come, there is a war- have concerning this Jesus that they believe to be the fare, and hath been of long continuance between God and Christ; he is to do all this for such souls as mine, and you; I will be a reconciler, I will make peace. O bless upon my soul upon believing in him. ed Jesus! "blessed is he that comech in the name of the "And then the soul, receiving him upon believing all this Lord,” upon such an errand as this; for in his favour concerning him, being hereby opened to receive him, he stands my very life. And,

hereby first acquires a right to all gracious communications Fourthly, As a Saviour, his design is to renew the divine from him; and then, secondly, hath the actual possession image in the soul: Come, thou art a ruined creature, I of those communications themselves; for all must be in will repair thy ruins; a degenerate creature, I will make and through Christ, that Spirit of Christ which is to do all thee a new creature, to learn the truth as it is in Jesus, to ] is given upon his account and for his sake, upon being be renewed in the spirit of your mind, and to put off the united to him ; to wit, the soul is brought into union with old man which is corrupt, and to put on the new man; I him by that Spirit; and upon that union it diffuseth its income to new create thee, I come to put a new frame upon fuences through the soul, and possesses it for God, takes thee throughout. And,

it for his temple. “Know ye not that ye are the temple of Fifthly, He hereupon must have this for his design, to God, and that the Holy Ghost dwelleth in you ?" I Cor. unite us to God, to bring about a union between God and iii. 16. And this cannot but infer then, that there should us now that the reconciliation of him to us, and the trans- be such a regenerating work by which a foundation is laid formation wrought in us, make us capable of it ; his design for the truth of this assertion, “ Whosoever believeth that is to bring things to that pass with us, that our souls shall | Jesus is the Christ, is born of God." For all these things to be done by Christ are matter of promise, and all the they come of course (we having such a title) to be accompromises are yea and amen, only in Christ, 2 Cor. i. 20. plished and made good. And what are these promises for ? we are made partakers And thus nothing is more manifest than that which to of these exceeding great and precious promises, or they men might seem strange at first, that it should positively are given to us, that by them we might be made partakers be said, "Whosoever believeth Jesus to be the Christ, is of the divine nature which is the very work of regeneration born of God;" it cannot but be so, if you do but observe itself, the imparting that divine nature to us; all this pro- the coincidency how these two things, believing Jesus mised good is in and by Christ; and believing him to be to be the Christ, and being born of God, run into one anthe Christ, we become entitled to all these promises, and other.'

A SERMON,

DIRECTING WHAT WE ARE TO DO AFTER A STRICT INQUIRY,

..

WHETHER OR NO WE TRULY LOVE GOD.

THE EPISTLE.

You may remember what a solemn awe was upon our congregation lately at the preaching of the ensuing sermon, and that not a few tears dropped at the hearing of it. This engaged some of us to entreat our reverend pastor to give way, that by this publication it might be accommodated to your review. We know it is no more than one single thread that belongs to many other discourses upon the same subject which have preceded, and to others which we hope will follow; but such as by your notes and memories may easily be wrought into the whole piece. It is but a thread, yet a golden one, and may contribute to the service of the tabernacle, as in Exod. xxv. We know it is a great condescen. sion in him to suffer such an imperfect piece to come abroad, but when the reverend dean of C. and other learned persons of the church of England, have denied themselves by suffering such small prints for the general good; we are persuaded, though he gave not a positive judgment for it, he will not dislike that which is for your service, and is intended to go no further. Receive it therefore, read it over and over, and allot some times for the putting in practice the grand examination urged upon us, and do your utmost to persuade all under your roofs and commands to do the like; that that which was preached with so much holy fervour and affection, may beget in us and ours a bright flame of divine love to our good Lord, to whom we commend you, and are

Your affectionate brethren

and servants, &c.

i JOHN V. 42.
BUT I KNOW YOU, THAT YE HAVE NOT THE LOVE OF GOD IN YOU.

You have heard several discourses from this scripture, to call upon his name together, to hear his word together, and from another in the same Gospel, that we spoke to and not agree all to love God together; the God whom we alternately with this at several times; “Thou knowest all worship, whom we invocate, whose name we bear, and things, Lord, thou knowest that I love thee," ch. xx. 17. unto whom we all of us pretend. For who is there And that which after doctrinal explication hath hitherto among us will say, "I have no part in God ?" And it were been insisted on, was an inquiry into the state of our own a most lovely thing, a most comely, desireable thing, that all case in reference hereunto. Are we lovers of God in Christ, such worshipping assemblies, even this worshipping asor are we not ? There have been many things signified tó sembly, at this time, and all times, could still meet together you, by which this case might be discerned; and that under this one common notion, truly and justly assumed, which remains, and most naturally follows hereupon, is to as so many lovers of God. We are sure there will be an direct you what you are to do, supposing your case, upon assembly, a general assembly, in which no one that is inquiry, to be this or that. Why such an inquiry, if it not a lover of God will be found ; an assembly of glohath been attended to at all amongst us; it must have rious angels, and of the spirits of just men made persignified somewhat, it must, one would think, have some fect, a numerous, an innumerable assembly, in which not or other result, and what should we suppose it to result one but a sincere lover of God. What a blessed thing into, but either this, I do not love God, or I do. These were it, if our assemblies on earth were such! But we are most vastly different cases, it's a trial upon the most cannot speak more gently, than to say there is cause to important point that could have been discussed among us; fear they are not such; it hath been actually otherwise and supposing there should be two sorts among us, the among a people professing the true religion; “They come effect of it is as if a parting line should be drawn through before thee, and sit before thee as my people, and with their a congregation, severing the living from the dead; here are mouth show much love; with their face, or in external apso many living, and so many dead souls. Indeed it is a pearance and show, (ore tenus,) they are lovers of God, very hard supposition, to suppose that there should be any and they hear thy words, but they will not do them, Ezek. one in all this assembly that doth not love God; a very xxxiii. 31. If such a case hath been actually, it is still hard supposition, I am extremely loth to make such a sup- possible, and is still too much to be feared to be but too position; I would, as much as in me is, not suppose it. For common a case. truly it were a very sad case that we should agree so far as But now supposing that there be different cases among we do in many other things, and not agree in this; that is, us, in reference to these different cases there must be very that we should agree so many of us to come all and meet different deportments, and a very different management of together here in one place, agree to worship God together, ourselves. This text more naturally leads me to direct agree to sing his praises together, to seek his face together, I what is to be done upon the supposition of the sadder case, most deplorably sadder, that one is no lover of God; I the Father is not in him. I have the love of God in me, though we must be led on thereto by some things common though I would never allow him to rule me, though I never to both cases.

kept his commandments with a design to please him, and Therefore that I may proceed by steps, this is requisite comply with his will. I have the love of God in me, in the first place, that is, that we make one judgment of our though I never valued his love. I have the love of God in case or another; that is, that we bring the matter some way me, though I never cared for his image, for his presence, to a judgment, not let so great a thing as this hang always for his converse, for his interest and honour." I beseech in suspense. It's very plain (a little to press this) that, you consider how all this will sound ! Can any thing be

First, While the case hangs thus in suspense it sus- more absurdly spoken ? and shall it be upon such improbapends the proper subsequent duty too that should follow bilities, or impossibilities as these, that any man will think hereupon. What canst thou do that is certainly fit and it fit to venture his soul ? “I'll pawn my soul upon it, I'll proper for thy own soul, when thou dost not understand run the hazard of my soul upon it, I am a lover of God ihe state of its case? How canst thou guide thy course, or for all this?" Would you venture any thing else so besides tell which way to apply or turn thyself ? And,

your soul? Would you venture a finger so, an eye so? It's Secondly, To press it further, consider that the not bring to place the name, where there is nothing of the thing; ing, or omitting to bring, this matter lo a judgment, if it it's to place the name of the thing upon its contrary. The proceed from indifferency and neglect, speaks the greatest soul of man can't be in an indifferency towards God, but contempt that can be both of God and thine own soul, the if there be not love and propension, there is a version, and greatest that can be ; that is, now supposing the question that's hatred. And what! is hatred to be called love? If be asked, Dost thou love God? or dost thou not? And you bear that habitual disposition of soul towards God, to ihou unconcernedly answerest, I can't tell, I don't know; go all the day long with no inclination towards him; no why, what to be carelessly ignorant whether thou lovest thought of him; nodesign to please him, to serve him, to God, or lovest him not, there could not be a more conclu- glorify him; if this be your habitual temper, and usual ding medium against thee, that thou dost not love him. It course, will you call this love? Shall this contrariety to the speaks thee at once to despise both God and thyself; what, love of God be called love to him ? You may as well call to have this matter hang in indifferency through neglect, water fire, or fire water, as so grossly mis-name things whether thou lovest God, or lovest him not? It shows that here; and therefore again, in the neither regard to God, nor a just value of thyself, makes Third place, that we may advance somewhat, Plainly and thee care whether thou art a holy man or a devil. For positively pass the true judgment. If the characters that know, that the loving God, or not loving him, does more you have heard do carry the matter so, come at last plainly distinguish a saint from a devil, than wearing a body or not and positively to pass the true judgment of your own case, wearing it can do. A devil, if he did love God, were a saint; though it be a sad one; and tell your own souls, “Oh! a man that doch not love God, he is no other, though he wear my soul, tliough I must sadly say it, I must say it, all things a body, than an incarnate devil: It's the want of love to conclude and make against thee: the love of God is not God that makes the devil a devil, makes him what he is in thee.” Why is it not as good this should be the present

Secondly, For further direction, take heed of passing a issue at your own bar, and at the tribunal of your own false judginent in this case, a judgment contrary to the conscience, as before God's judgment seat? Why should truth. For, .

you not concur and fall in with Christ the authorized Judge, First, That's to no purpose, it will avail thee nothing, whose judgment is according to truth? Why this is a thing you can't be advantaged by it, for yours is not the supreine that must be done, the case requires it, and God's express judgment. There will be another and superior judgment word requires it, 1 Cor. xi. 31. Other previous and preto yours, that will control and reverse your false judgment, paratory duty plainly enjoined, doth by consequence enand make it signify nothing; it is therefore to no purpose. join it, and requires that it follow, 2 Cor. xiii. 5. What is And,

examination for, but in order to judgment ? It must thereSecondly, It is a great piece of insolency, for it will before be done, and I shall show how it must be done, and to oppose your judgment to his certain and most authorized proceed to some further directions. judgment; who, if this be your case, hath already judged it, I First, You must do it solemnly. Take yourselves aside and tells you, “I know you that you have not the love of God at some fit season or another, inspect your own souls, rein you.” It belongs to him by office to judge, "The Father view your life, consider what your wonted frame and your haih committed all judgment to the Son," as a little above ordinary course has been. And if you find, by such chain this chapter; from what will you depose him ? dethrone racters as heretofore were given, this is the truth of your him ? disannul his judgment ? condemn him ? that you case; then let judgment pass upon deliberation : "Oh my may be righteous ? (to borrow that, Job xl. 8.) ... soul ! thou hast not the love of God' in thee, whatsoever

Thirdly, It's most absurd, supposing such characters as thine appearances hitherto have been; and whatsoever thy you have heard do conclude a man in this case, yet to peace and quiet hath been, thou hast not the love of God judge himself a lover of God. If against the evidence of in thee :" let it be done with solemnity. sach characters a man should pronounce the wrong judg. Secondly, Do it in the sight of God, as before him, as ment, it would be the most unreasonable and absurd ihing under his eye, as under the eye of Christ. That eye that imaginable ; for then let us but suppose, how that wrong is as a flame of fire, that searches hearts, and tries reins; judgment must lie related to those fore-mentioned charac- arraign thyself before him. “Lord, I have here brought ters, that have been given you. Let me remind you of before thee a guilty soul, a delinquent soul, a wretched and some of them,-he that never put forth the act of love to horrid delinquent, a soul that was breathed into me by God, cannot say he hath the principle,-he that is not in-thee, an intelligent, understanding soul, a soul that hath clined to do good to others, for the sake of God, 1 John love in its nature, but a soul that never loved thee.” iii. 17.-he that indulges himself in the inconsistent love Thirdly, Judge thyself before him, as to the fact, and as of this world, 1 John ii. 15.—he that lives not in obedience to the fault. As to the fact : “I have never yei loved thee, to his known laws, John xiv. 15. 1 John v. 3. (with many o God, I own it to thee; Lord, I accuse, I charge my soul more.) Now if you will pass a judgment of your case, with this before thee, this is the truth of the fact, I have against the evidence of such characters, come forth then, not the love of God in me.” And charge thyself with the let the matter be brought into clear sight, put your sense | faull. "Oh horrid creature that I am ! I was made by into plain words, and this it will be : "Iam a lover of God, ihee, and don't love thee; thou didst breathe into me this or I have the love of God in me, though I can't tell that reasonable immortal spirit, and it doth not love thee; it is ever I put forth one act of love towards him in all my life; thy own offspring, and does not love thee. It can never I have the love of God in me, though I never knew what be blessed in any thing but thee, and it does not love thee." it meant to do good to any for his sake, against the express | And then hereupon, in the words of Scripture; How dwelleth the love of God in fourth place, Join to this self-judging, self-loathing. such a man? I have the love of God in me, though I have That we are to judge ourselves is a law laid upon us by the constantly indulged myself in that which he maketh an in- supreme Law-giver, the one Law-giver, that hath power to consisteni love, Love not the world, por the things which save, and to destroy. And his word that enjoins it as plainly are in the world: if any man love the world, the love of tells us what must go with it, that this sell-judging must be accompanied with self-loaining, Ezek, vi. 9. chap. xx. heart in which was no love of God; but it was a secret, you 43. and xxxvi. 31. Do God that right upon thyself, that took not care to have it wrote in your forehead; you conthou mayest tell him, Blessed God! I do even hate myself, versed with men so plausibly, nobody took you to be no because I find I have not loved thee; and I cannot but lover of God, to have a heart disaffected to God. But now, hate myself, and I never will be reconciled to myself, till out comes the secret, that which you kept for a great secret I find I am reconciled to thee. This is doing justice: doth all your days, out comes the secret; and to have such a not the Scripture usually, and familiarly, so represent to us secret as this disclosed to that vast assembly, before angels the great turn of the soul to God; when poor sinners be- and men! Here was a creature, a reasonable creature, an come penitents and return, that they are bronght to hate intelligent soul, that lived upon the Divine bounty and themselves, and loathe themselves in their own eyes? And goodness so many years in the world below, and hid a is there any thing that can make a soul so loathsome in it- false disloyal heart by a plausible show, and external proself, or ought to make it so loathsome to itself, as not to fession of great devotedness to God, all the time of his love God, to be destitute of the love of God ? And then, abode in that world : Oh! what a fearful thing would it

Fifthly, Hereupon too, pity thyself, pity thy own soul. be to have this secret so disclosed! And do you think that There is cause to hate it, to loathe it; and is there no cause all the loyal creatures, that shall be spectators and auditors to pity it, to lament it? Doth not this look like a lament- in the hearing of that great day, will not all conceive a just able case? “Oh! what a soul have Į that can love any and a loyal indignation against such a one when convicted thing else, that can love trifles, that can love impurities, of not loving God; convicted of not loving him that gave that can love sin; and can't love God, Christ, the most him breath, him whose he was, to whom he belonged, desirable good of souls. What a soul have I! What a whose name he bore? What a fearful thing will it be to monster in the creation of God, is this soul of mine!” stand convicted so upon such a point as this! And sure, Methinks you should set yourselves, if any of you can find in the mean time, there is great reason for continual fear, this to be the case, to weep over your own souls. Some why a man's heart should meditate terror ! One would may see cause to say, "O my soul, thou hast in thee other even think that all the creation should be continually every valuable things, thou hast understanding in thee, judg-moment in arms against him! One would be afraid that ment in thee, wit in thee; perhaps learning, considerable every wind that blows, should be a deadly blast to destroy acquired endowments in thee; but thou hast not the love me! that when the sun shines upon me, all its beams of God in thee. I can do many other commendable or should be turned into vindictive flames to execute venuseful things, I can discourse plausibly, argue subtlely, I geance upon me! I would fear that even the very stones can manage affairs dexterously, but I can't love God. in the street should fly against me, and every thing that Oh my soul, how great an essential dost thou want to meets me be my death! For what! I have not the love of all religion, to all duty, to all felicity! the one thing God in me! What, to go about the streets from day to necessary thou wantest; thou hast every thing but wbat day with a heart void of the love of God! What a heart thou needest more than any thing, more than all things. I have I! Fear ought to be exercised in this case; we are And oh my soul, what is like at this rate to become of bid to fear if we do evil against a human ruler; If thou do thee? where art thou to have thy eternal abode! to what that which is evil be afraid, for he beareth not the sword regions of horror, and darkness, and wo art thou going? in vain, Rom. xiii. 4. But if I be such an evil-doer, against what society can be fit for thee ? No lover of God ! No the supreme Ruler, the Lord of heaven and earth; have I lover of God! what, but of infernal accursed spirits, that not reason to be afraid ? and to think sadly with myself are at utmost distance from him, and to whom no beam of what will the end of this be ? But yet I will add, in the holy vital light shall ever shine to all eternity! Thou, oh Seventh place, Don't despair for all this; God is in my soul, art self-abandoned to the blackness of darkness Christ reconciling the world to himself, as in that, 2 Cor. for ever. Thy doom is in thy breast, thy own bosom; thy noch. v. ver. 19. that sin might not be imputed. He is in love to God is thy own doom, thy eternal doom; creates Christ to reconcile you, to win hearts, to captivate souls thee a present hell, and shows whither thou belongest," to the love of God; for what else is reconciliation on our

Sixth place, Let a due fear and solicitude hereupon be part ? He is in Christ to reconcile, to conquer enmity, to set on work in thee. For consider thyself as one shortly subdue disaffected hearts, to make such souls call and cry, to be arraigned before the supreme tribunal, and then here “My Lord, and my God! I have been a stranger to thee, is the critical, vertical point upon which thy judgment I will through thy grace be so no longer." Therefore don't turns; lovers of God, or no lovers of God. All are to be despair. Despair that ever you should do well without judged in reference to what they were, and did in the body, loving God, but don't despair you shall ever be brought to whether good or evil.. As in 2 Cor. ch. y. ver. 10.' What love him, by no means. You have to do with him that is wast thou as to this point, while thou' wast in the body ? the element of love, the God of love, the fountain of love, For the last judgment regards that former state, what thou the great source of love, the fountain at once both of lovedidst, and what was thy wont as to this, whilst thou wast liness and love, whose nature is love, and is with his name in the body. Therefore by the way no hope, after thou art in his Son, who was manifested in the flesh, full of grace gone out of the body: go out of the body, no lover of and truth, i. e. sincerest love. He was incarnate love, love God, the departing soul, no lover of God, and this will be pointed at us, and is upon these terms able to transform all found your state at the judgment day. You are not to ex- the world into love; the nature of God is love, 1 John iv. pect after death a Gospel to be preached, that you may 16. and in Christ, he is Emmanuel, God with us, so the then be reconciled to God. No; but what did you do in divine love hath a direct aspect upon us. Why then apply the body ? According to that you are to be judged. Did yourselves to him, turn yourselves towards him, open your you love God in this body while here, yea or no? And souls to him ; say to him, “Lord, flow in with all the this is a trial upon the most fundamental point, for as allmighty powers of thine own love upon my soul, thou that the law is comprehended in love, as was formerly hinted, if canst of stones raise up children and make them the true you be found guilty in this point, that you were no lover genuine sons of Abraham ; (and there can be no such chile of God, totally destitute of the love of God; you were a dren without love;) oh dissolve this stone, this stone in my perpetual underminer of his whole government, of the breast, mollify this obdurate heart, turn it into love !" whole frame of his law, a disloyal creature, rebellious and How soon may it be done upon due application. He can false to the God that made you, to Jesus Christ that re-quickly do it, draw thee into a love union with himself, deemed you by his blood. All disobedience and rebel- so as that thou shouldst come to dwell in love; and dwell lion is summed up in this one word, Having been no loder in God who is love, and he in thee. Then the foundations of God; and won't it make any man's heart to meditate are surely laid, for all thy future duty, and for all thy futerror, to think of having such a charge as this likely to lie ture felicity. Then how pleasantly wilt thou obey, and against him in the judgment of that day; that day, when how blessedly wilt thou enjoy God for ever! But such the secrets of all hearts are to be laid open ? Every work application must be made through Christ, and for the must be then brought into judgınent, and every secret Spirit; which Spirit is the Spirit of love, and of power, and thing, whether it be good or evil, Eccles. xii. 14. And it of a sound mind; as you have it in that first of the second will be to the confusion of many a one. It may be your to Tim. v. 7. But these things I can't now further insist no love of God was heretofore a great secret, you had a | upon.

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