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final account constrain you. Shall he who claims your first regards be last in your thoughts? Shall his works, word and ways, his mercies which are new every moment, be forgotten, or thought upon with indifference? Would you, as Adam when he had finned, think to hide yourselves from him, and wish to banish him from your mind? Or would you be as those who, having been guilty of the basest ingratitude to an eminent human benefactor, are pained

at the sight of him, and are troubled to think of him?

No enquiry is of equal or comparable moment with that upon which the young man came to Christ “ What shall I do that I may inherit eternal life?” Our Lord, beholding him thoughtful on such a subject, loved him. Such a subject cannot employ your thoughts too soon, or too closely. , Eternal life must be accepted as the gift of God through Christ, and upon his terms. He is “ the way, and the truth, and

life : No man cometh unto the Father, but by” him.

The discourse will be closed with recommending to the attention of young people the following things.

First, prayer. Without this you must be so far from seeking God, that you will live without him in the world. To restrain prayer is to cast off the fear of God. He will be enquired of to give you a new heart. In all your ways acknowledge him, that he may direct your paths.

Secondly, search the scriptures. They make wise to salvation. They contain plain directions for every station and relation of life in every duty you owe to God, your neighbor or yourselves. They are the only rule of faith and practice.

Let me next recommend to you the observation of the Lord’s-day, and public worship. These are the principal means of upholding religion in the world. In his sanctuary he recordeth his name. There he meeteth with his people.

Further, meditate on what you read and hear. This makes religious subjects habitual and familiar, guards and succours in temptation, and supplies armour from the word of God against the foes of religion.

Again, suffer not amusements to occupy too much of your time. This they certainly do, when they call you off from any duty of life or godliness. Let them be innocent in their kind, and adapted to your station and circumstances.

Be industrious, temperate and frugal.

Abstain from all appearance of evil. Shun the begin, nings of sin—the allurements by which others have been seduced, or you yourselves endangered.

Beware of those, who, in conversation or writing, abuse the powers of language to corrupt you. They put deformity for beauty, and beauty for deformity. They transfer to vice, the charms of virtue.

“ There “ is,” as one obferves, “ a mighty power of seduction “ in the talent of declamation and of fine writing, “ which feldom fails to impose upon young persons “ who have not a more than ordinary degree of judg“ ment or fagacity. And the finer a person's taste is, “ so much the greater is the danger of his being en“ chanted out of his reason-What is finely said,” may “ be justly faid.” Whatever you

Whatever you“ meet with, in “ books or conversation," against religion and good morals, proceeds from the foes of truth and mankind.

There is a sort of vanity, which has furnished the “ world with sceptics in every science, and in religion “ above all others. Other sciences are the attainment “ of but a small part of mankind, and to triumph “ over their errors is at best but a limited glory: “ Whereas religion being the general persuasion of the “ world, to conquer in this cause looks like universal “ monarchy, and seems to be the very empire of reafc son and knowledge, rising out of the ruins of univer“ sal ignorance and superstition.”

How fatal are the effects of sceptical principles ? They give the reins to the appetites and passions, de

not

throne reason, and coolly recommend as an eligible course, what Solomon undoubtedly intended as an irony: “ Rejoice, O young man, in thy youth, and “ walk in the way of thy heart, and in the fight of “ thine eyes.” They scoffingly demand, Where is the promise of his coming to judge the world? The wiser Solomon has assured you, that for all these things God will bring you into judgment. None can be your friend, who would seduce you into paths destructive of your peace, and of your souls-who would make void the labors, and counsels, example and

parents and guides, and destroy their hopes from you. Thus faith the Lord, Ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.

prayers, of

SERMON VIII.

SELF-DEDICATION.

ROMANS, vi. 13.

... YIELD YOURSELVES UNTO GOD, AS THOSE THAT ARE ALIVE FROM THE DEAD

А

DISCOURSE on SELF-DEDICATION will properly succeed to that which I last addressed to the younger class of my hearers. Their particular attention is therefore now requested to this important subject-a subject highly interesting to all ages and orders. Yield yourselves unto God, as those that are alive from the dead.

The apostle describes the disciples of Christ as dead to fin, in consequence of their baptism, and raised to a spiritual life. “Our old man is crucified with “ him, that the body of sin might be destroyed, that

henceforth we should not serve fin. For he that is a dead is freed from sin. Now if we be dead with “ Christ, we believe that we shall also live with him. “ Knowing that Christ, being raised from the dead, “ dieth no more. For in that he died, he died unto “ fin once"; or, as the sentiment is otherwise expreffed, “ Christ was once offered to bear the fins of many. “ But in that he liveth, he liveth unto God. Likewise “ reckon ye also yourselves to be dead unto sin, but “ alive unto God through Jesus Christ our Lord“ Yield yourselves unto God, as those that are alive “ from the dead.”

Under the economy of grace, the love of the Fa. ther and Son in redemption—the faith witnessed in baptism-the example of a suffering and risen Saviour, and our hope through him, forbid that we should ever be forgetful of the mighty sum paid for the ransom of apoftates; or that we should take occasion to fin, because grace hath abounded. “Ye are bought with a “ price: Therefore glorify God in your body, and in

your spirit, which are God's. Yield not your mem“bers as instruments of unrighteousness unto sin; but

yield yourselves unto God, as those that are alive “ from the dead, and your members as instruments of “righteousness unto God.”

It is proposed, first, to offer some explanations on the duty of self-dedication, and to state the gospel motive to it.

Secondly, To fuggest various confiderations with a view to impress on the minds of our youth the importance of an explicit profession of religion.

I am, first, to explain this duty, and state the gofpeł motive to it. The words, chap. xii. 1. are parallel to those before

“I beseech you therefore, by the mercies of “ God, that ye present your bodies a living facrifice, “ holy, acceptable to God, which is your reasonable service." The fame argument or incentive to selfdedication, you observe

is used in this passage as in the text-even the riches of mercy in redemption.

The original institution of sacrifice fignified that God was propitious, and prefigured the great atonement in the blood of Christ. Under the Jewish institution, various kinds of beasts were ordered to be flain with the same view. That people were instructed, at the fame time, that those facrifices, unless accompanied with contrition and faith in the promises, were vain. “I dwell with him who is of a contrite and humble spirit.” Instead of animal victims, the apostle inftrućts us to present our bodies a living facrifice, boly, ac

US.

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