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tural conscience prompts men to believe, Rom. i. ult, and ii. 15. But the promise of life in the gospel, depending allenarly on revelation, the belief of it rests on the truth of God only ; yea, na. ture rises up against it. The corrupt mind looks on it as foolishness; the corrupt will rejects it ; the corrupt affections.muster themselves up against it; and the natural conscience, the more it is awakened, the more hard it makes the belief of it. So the truth of God has all these to drive over, and pull down. Hence says the Apostle, 2 Cor. x. 4. 5. The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the-obedience of Christ.

3. In opposition to the falsehood, vanity, and lyes of the world, which fingers naturally betake themselves to.

if, The world swarms with lyes, and has always since Satan hatched the first lye in it. The things of the world are lyes, i John ii. 16.; the men of the world are lyars, Rom. iii. 4.; yea, the best of them a lye, Pfal. lxii. 9. There is no trusting of them, Jer. xvii. 5. 6.

2dly, The world itself is one great lye, Eccl. i. 2. Its appearances are unfair and deceitful; it appears to vain man quite another thing than it is ; its shadows appear substantial, and so catch the unwary heart, Hof. xii. 1. 8. Yet it is that whick is not, Prov. xxiii. 5. It is not what it seems to be. Its promises are false, it never performs them : the good things of it are always greater in expec

tation than fruition ; they disappoint, which is lying in scripture-style, Hab. iii. 17.

Secondly, How cne betakes himself unto God's truth, which is that we should aim to bring the rising generation co. It lies in these five things.

1. In a conviction of the vanity of the world, and its deceitful lufts. Hence says David, Psal. cxix. 96. I have seen an end of all perfection ; but thy commandment is exceeding broad. The false aad vain world offers itself as a satisfying portion to the rising generation, as soon as reason begins to dawn in them. To the infant it makes its court by the luft of the flesh in meat and drink; to the child by that, and the pride of life in cloathing; and it is long ere they know there is any thing better than those. To the youth it spreads out its all, the luft of the flesh, the luft of the eyes, and the pride of life ; and whatever notions of religion they may have in their heads, till grace open their eyes, they will never truly fee any thing to be better. Now, we should labour to convince then of the vanity of the world, that it will never satisfy, nor afford a rest to the heart ; that its lusts are deceitful, and there is a ruining hook hid under that bait.

2. In renouncing of the world for a portion, and its lusts for our way, as being a broken reed, that will not only not bear our weight, but run through the hand that leans on it. Hence it is said, Jer. xvi. 19.--The Gentiles Mall come unto the Lord from the ends of the earth, and shall say, Surely our fathers have inherited lyes, vanity, and things wherein there is no profit. It is natural to man, and therefore to the riling generation, to stick by it, and not to give over the pursuit ; but after a thousand disappointments still to hope for better


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from it, IJ. Ivii. 10. And the little experience youth has, makes them the more ready to do so. But we should endeavour to bring thein to part with it, as a hopeless thing they will never mend themselves.of, Psal. iv. 2.

3. In believing that there is an upmaking portion held forth in the promise of the gospel. This is the finding of the treasure hid in the field, Matth. xiii. 44. The carnal mind looks on the promise of the gospel but as idle tales; it is a treafure hid in a field, which men go over without noticing what is in it, because they see it not. But Chrift is there, and in him the fulness of the Godhead, and with him all things, enough to satisfy the boundless desires of a soul. And could we bring the rising generation rcally to believe this, we would do a great thing.

4. In trosting to the promise of the gospel allenarly for life and happiness, and a rest to the heart, upon the ground of God's faithfulness. Here is the nature of faith, a betaking one's self unto God's truth, by trusting to him in his word of promise for all, Ruth ii. 12. It implies these three things. The foul seeing there is in the promise what is not in all the creation, enough to answer all its needs, and to make it compleatly happy,

ift, Believes its own common interest in the promise, that itself, as well as others, has access to claim it with all that is in it, and to rely on it as held out to him in particular to trust upon for his upmaking in time and eternity, Heb. iv. I. 2. For no man can embrace the promise of the gofpel, that does not firn see himself warranted to to do. And the nature of the promise warrants all, John iii. 16. God so loved the world, that he

gave. his only begotien Son, that whosoever believeth in him, Jould not perish, but have everlasting life.

2dly, The man thereupon lays the weight of his happinefs wholly on it, trusting that it shall be made out to him, and expecting all happiness from it. Thus he buys the field, takes poffeffion of it, and the treasure hid therein, Matth. xiii. 44. This is the embracing of the promise, Heb. xi. 13. as one takes an honest man's word for his security, rests there, and looks no further. So what trust was before placed in the vain world, is now placed in the promise.

3dly, The ground on which he bottoms this his trust in the promise, is not any thing in himself, but the truth and faithfulness of God, Tit. i. 2. The man sees the promise is not yea and nay, as the promises of fickle men are ; but that it is the word of God which is surer than heaven and earth, Heb. xi. 11. and yea in Christ, 2 Cor. i. 20. And to this trust we should labour to bring the rising generation, which is to bring them unto a rest for their restless hearts, by bringing them to Christ, and by him to God. When we see hungry infants moving about with their mouths for something to fuck, natural affection teaches to let them on the breast : but as they grow up, ye might observe their hungry souls moving up and down among the creatures for a fill, and still restless because they cannot get it. It would be as great charity in that case, to endeavour to bring them to the breasts of divine confolations in the promise of the gospel.

5. lastly, In hoping and waiting for their happiness from the promise of the gospel. Hence says the ApoT3

ftle, Atle, Rom. viii. 24.25. We are saved by hope : But hope that is seen, is not hope : for what a man feeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. There is much got out of the promise, for the present, in hand; but still there is more in hope, to be got on the other side of death. The natural cry is, who will few us any good ? It is hard to make children wait even for temporal good things; they would ay have all presently, whenever they take it in their head : but it is harder to get them to wait in the matter of a portion for their hearts. So they grecdily embrace the present world. But we should labour to get them off that, and wait for happiness in another world.

II. The means to be used with them for that end. That is, to make God known to them. He is to ma. ny of the aged among men an unknown God, as to any saving aquaintance with him : but to young ones, be is an unknown God, fo much as by report or hearsay, till the aged do tell them of him. The saving knowledge of himself God only can give : but there is a doctrinal making of him known to the rising generation : and that is our duty, Psal. xxii. ult. They shall come, and Mall declare his righteousness unto a people that Mall be born, that he hath done this.

Now, ye are to make him known to the rising generation, as a God in Christ, John xiv. 9.: for as such only he is the object of a guilty creature's trust for salvation, 2 Cor. v. 19. The blind world pretend to trust in God as an absolute God, not eying him as in Chrift: but so he is a consuming fire, Heb. xii. uit. And he is not honoured, but


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