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He knows the temper and temptations of young people; how apt they are to be unmindful of the God that made them, and to forsake their own mercies to follow after lying vanities, and run into many foolish and hurtful lusts, which drown men in destruction and perdition. He sees them, he pities them; and as the great Governor of the world, and the kind Father of their spirits, he calls after them, reproves and warns them. "Unto you, O men, I call, and my voice is to the sons of men. Stop! hearken! consider! No longer forget the God that made you; be not unmindful of the hand that formed you, and holds your soul in life, nor delay any longer; but REMEMBER NOW thy Creator in the days of thy youth." As if he had said, "I see what your temper is, I know what your thoughts are, what your temptations, and what your danger: you are inclined to have no sense of God upon your spirit, to give a loose to your vain imaginations, to indulge wanton affections, and put far away all serious thoughts; flattering yourselves with vain hopes of a better time hereafter. The world looks gay to you, and your companions entice you along: but verily that road leads to eternal ruin. I see you, and know the way you take; I pity you, I call to you, I warn you, I command you, remember thy Creator; be mindful of God now, without any further delay, in the days of thy youth." And should not young people hearken when God thus speaks to them, and attend with the utmost solemnity! Especially, considering that all this is in and through Jesus Christ, the Mediator. For so bad were we, and such were our guilty circumstances, that we cannot in any reason suppose the great and holy Governor of the world would have had any thing to do with us in a way of mercy, but for the interposition of a Mediator. It would have been a reproach to the holy Majesty of heaven and earth, to have ever spoken one kind word to a guilty world, but for the mediatorial undertaking of his own Son. It would have been inconsistent with the honour of his Majesty, of his holiness and justice, and sacred authority; because, by our apostacy from God, we were become too bad to be pitied, too bad to have any mercy shown us; so bad, that every thing was too good for us, that was better than damnation. Such was

our deplorable case! But the Son of God has interposed as Mediator, to secure his Father's honour, and to open a door for mercy. He was made of a woman, made under the law; has obeyed, suffered, and died, to make atonement for sin by his blood, and to bring in everlasting righteousness. In his obedient life and death, the holiness and justice of God have received perfect satisfaction, and the honour of his law and government is secured; that now the great Governor of the world may show favour to sinners, and yet not so much as seem to be a favourer of sin. Hence he has reprieved this guilty world from ruin, and entered upon methods of grace, to recover sinners to himself. And shall we not now hearken, to any kind word he speaks, and attend to every command with all our hearts!-O that these thoughts which have been suggested, might awaken us all, and particularly every youth in the assembly, to attend with the utmost solemnity of mind, while we take the words of our text into serious consideration! They are immediately spoken to you that are in your youth, and that from God, the great Governor and Judge of the world. In this warning he seeks your welfare; and it is the precious blood of Christ, which has purchased for you the mercy of this call from God. That I may assist you to dwell a while upon these words in serious thoughts to better advantage, I will observe this method in the following discourse:

1. I will endeavour to show what is implied in remembering God.

2. What obligations young people are under to this.
And,

3. Offer some directions and motives.

I am,

1. To show what is implied in remembering GOD. And in general, it is a heart-affecting, soul-transforming, vital, efficacious remembrance of God, that is here recommended; and not any mere empty, dry, lifeless notion of God in the head. It is such a remembrance of God, or such a sense of God on the heart, as effectually divorces and weans us from all other things, and influences us to love him with all our hearts, to choose him for our portion, take up our contentment in him as our ALL, and devote ourselves to him, to walk in all

his ways, and keep all his commands, seeking his glory as our end. For when God requires us to know him, to think of him, to acknowledge him, or to remember him, he always means, as our Saviour more plainly expresses it, (when speaking of love to God,) that it should be with our heart, and with our soul, and with our mind. and with our strength. And hence those that do not thus remember God, do in Scripture-account forget the Lord, and God is said to be not in all their thoughts: yea, the Scriptures carry the point so far, as to express it thus, the fool hath said in his heart, there is no God; because wicked men in their security, although they are not professed atheists, yet they practically deny the God that is above, and feel at heart as if there was no God; for they do not worship him in spirit and in truth; they do not come to him in and by Christ; they do not love him, nor fear him, nor trust in him; but they feel, and act, and live, as if in very deed there was no God; and hence they are said to be without God in the world. Faith without works is dead, saith St. James and that remembrance of God which is unaffecting, and inefficacious, is dead, and good for nothing.

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But to be particular,

1. Remembering God implies, that we know him, that we have right apprehensions of him, that we see him to be just such an one as he is. For we cannot with any propriety be said to remember that God, whom we do not know: and if we have wrong apprehensions of God, though we think of him ever so much, yet it is not God that we remember, but only that false image we have framed in our own fancy. A right remembering of God therefore supposes, that he who commands the light to shine out of darkness, shineth into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ; and that we with open face behold as in a glass, (in the glass of his works and of his word, of the law and of the Gospel,) the glory of the Lord; so as to take in that very representation of God which be himself has made.

2. Remembering of God implies, that we have a vital sense of God in our hearts; a realizing, living sense of his Bo ing and perfections, that we see and feel there is a God, and

such an one as he really is: a Being of infinite understanding, and almighty power, of infinite wisdom, holiness, justice, goodness, and truth; and so a being of infinite majesty and greatness, of boundless glory and excellency, absolutely, worthy to be esteemed, and loved, and feared, trusted in and obeyed, for what he is in himself. Such a sense of God on our hearts is necessarily implied in remembering of God; and seems indeed to be that in which it primarily and principally consists. To forget God, and to be without such a sense of God on our hearts, seems to be much the same thing in Scripture-account. Beware, says Moses to the children of Israel," that thou forget not the Lord thy God, when thou hast eaten, and art full," encompassed about with all the good things of this world; but thou shalt then remember the Lord thy God, &c. Deut. viii. 11-18. As if he had said, "Innumerable methods have been taken with you in the wilderness, to beget in you a sense of God; beware then that you do not lose this sense of God, when you come into that good land, and have plenty of all things." Then do persons remember God, when they daily have a living sense of God on their hearts; a living sense of his all-seeing eye and all-governing hand, a living sense of his glorious moral excellency and infinite all-sufficiency. This will make the thoughts of God natural and free, genuine and unforeed. He will become the object of our continual devout contemplation. We shall think of him wherever we be; at home or abroad, in company or alone. In the day-time our hearts will be with him, and in the night season. On our beds we shall remember him, and when we awake in the morning we shall still be with him. Having tasted that the Lord is gracious, the Saviour of his grace will lie always on our spirits, in some degree.

3. Remembering God, also implies a sort of forgetting all other things. It includes in its idea a taking our eyes off from ourselves, and losing a sense of our own fancied excelcies; a turning away our eyes from beholding vanity, a losing sight of the glory of this world, and losing our relish for carnal and worldly delights; ourselves and all things about us appearing infinitely mean in our eyes, compared with God.

It implies a hearty divorce from ourselves, and from all other things, out of a superlative love to God. Forget thine own people, and thy Father's house, Ps. xlv. 10. A living sense of God on our hearts will naturally beget this spiritual weanedness from all other things. A sense of his greatness and glory will make us, (like Job,) to abhor ourselves, and comparatively to loath life under its highest temporal advantages, all earthly grandeur appearing mean and worthless to us. A sense of God's infinite beauty and excellency will make all the gay and enchanting things of this world fade away into insignificant and empty toys; and the sweetness there is in the enjoyment of him, will for ever spoil our relish for worldly lusts and the pleasures of sin. So that a due sense of God will effectually deaden us to all other things. Yea, what things were gain to us, this will make us to account but loss and dung, that we may win Christ, and God in him. This is necessarily implied in remembering God.

Surely, those cannot be said to remember God, who are always full of themselves, full of a sense of their own goodness, and are dwelling for ever upon their own high attainments; ready always to say, God, I thank thee, I am not as other men! Such may be said to remember their own duties, or their own experiences and good frames. But in the Scripture-sense, God is not in all their thoughts. Neither can those be said to remember God, who are full of a sense of the glory of this present world, full of worldly views and worldly schemes, and only seek after worldly and sensual enjoyments. No man can serve two masters, says our Saviour; ye cannot serve God and Mammon. Ye cannot remember God, whilst your hearts are full of other things, and entirely wedded to them. If young people would remember God, they must be brought to have just such a temper of mind towards all youthful lusts, and carnal sports and vanities, as old Barzillai had towards the entertainments of David's court; that is, no relish, no heart for them. "I am this day, says he, fourscore years old. And can I discern between good and evil? Can thy servant taste what I eat, and what I drink? Can I hear any more the voice of singing men, or singing women? Wherefore let thy servant, I pray thee, turn back again; that I may die in

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