this doctrine, they never failed to estab- tion. He issued forth the gracious comlish the inseparable connection between mand, "Deliver them from going down faith and holiness, lest any should turn to the pit, for I have found a ransom. the grace of God unto wantonness, and, And in the fulness of time our Lord Jesus by claiming the privileges of the gospel Christ, "the Lamb slain" in decree while they refused subjection to its laws," from the foundation of the world," should represent Christ as the minister of sin. 2dly. We are further obliged to live unto the Lord, as we regard the honor of our Master, and the credit of that saving religion which he taught. For hereby we most effectually stop the mouths of gainsayers, and cut off occasion from those that desire occasion to blaspheme that worthy name by which we are called; presenting to their view a convincing proof, that Christianity is an effectual means of salvation, and that Christ is truly and properly a Saviour. The death of Christ appears to have a mighty efficacy indeed, when it maketh those that believe on him to die unto sin. And it is impossible to doubt that he is alive, and hath all power committed to him in heaven and in earth, when he visibly lives in his members by his all-conquering grace, and causeth them to live unto him: Whereas a contrary behavior doth the greatest possible injury to the cause of truth, furnishing the world with a handle to say, that Christianity is nothing more than an airy speculation, and that the religion of Jesus is of no effect towards reforming the hearts and lives of its professors. appeared in our nature; and with the infinite price of his own precious blood, redeemed us from the hand of justice, and purchased for us complete and everlasting salvation. And now, with what face can we decline his service or refuse subjection to any of his laws? It is purely by his merit that we live at all: and shall we reckon it grievous to walk by his direction? Surely nothing can appear more just and equitable, than that he who bought us should possess us, and that the ransomed should be entirely devoted to their Redeemer. LET these considerations prevail with us to live unto him who "died, and rose, and revived, that he might be Lord both of the dead and living." And while we look up to him for that divine aid, which he hath not only encouraged us to ask, but commanded us to expect, let us go forward in his strength, making mention of his righteousness, even of his only; that when we die, we may fall asleep in that Jesus, unto whom we now live, and commit our bodies to the dust, in the assured hope of a glorious resurrection: when that promise shall be fulfilled in its largest extent, "If any man serve me, let him follow me; and where I am, there shall also my servant be. If any man serve me, him will my Father honor." Amen. SERMON XXXIII. THE CHRISTIAN CHRIST'S CARE. 2dly. I shall only add, that we are bound to live in the manner I described by the strictest ties of justice and equity. "Ye are not your own," saith our apostle, (1 Cor. vi. 19, 20.) "for ye are bought with a price." From whence he draws this practical inference, "Therefore glorify God in your body, and in your spirit, which are God's." As creatures who derived their being from God, we are bound to love him with all our heart, and to serve him to the 1 PETER V. 7.-" Casting all your care upon HIM, utmost extent of the powers he hath given us. But his redeeming grace brings us under a new and still more endearing obligation to his service. When we had destroyed ourselves, and lay exposed to all the dreadful effects of his righteous displeasure, having no eye to pity, and no hand that could help us, then did he pity us, and his own arm brought salva for HE careth for you." EXHORTATIONS of this kind, which frequently occur in the sacred Scriptures, represent our holy religion in the most amiable light. It appears, in all respects, suited to our present necessities, and friendly to our highest, our most important interests. How deplorable would be the state of men upon earth, were they left to struggle in their own strength with the trials and sufferings to which they are continually exposed? In prosperity, when the mind is vigorous and undisturbed, Reason may discover a variety of arguments for bearing affliction with patience and fortitude, and may even suggest some topics of consolation, which, in the distant view of adversity, seem to promise a seasonable and effectual relief; but these are rather specious than solid, and when brought to the test, have always been complained of as feeble and unavailing. The best of them are those which lead our thoughts upwards to the Supreme Disposer of all events, the wise and righteous Governor of the world. But as it is impossible for a creature, conscious of guilt, to separate the idea of punishment from suffering, it is not easy to conceive how the mere persuasion, that our sufferings proceed from one who is incapable of doing wrong, should yield us any comfort, unless we are assured, that while he punisheth our sins, he is at the same time willing to be reconciled to us; nay, that the correction itself is the fruit of his love, and graciously intended for the cure of our souls. But here Reason, unassisted, is unable to move one step upon firm ground; and though it could, yet, as the mind itself is too commonly unhinged and broken by adversity, any aid that depended upon a process of reasoning would come by far too slow to our relief. "The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?" In this distressed situation, when every other refuge fails, divine revelation comes seasonably to our assistance. So bright are the objects it presents to our view, that they prevent the labor of a tedious inquiry: The mind sees them at once; and though greatly disturbed, can with ease discover both their nature and their use. The import of a striking fact is much sooner comprehended than the force of an argument. Thus when we are told "that God spared not his own Son, but delivered him up to the death for us," we no sooner hear and believe the fact, than we are sufficiently prepared to draw the same conclusion from it that Paul did, "How shall he not with him also freely give us all things?" But the Scriptures do not stop here: they not only relate what God hath already done, and thereby furnish us with proofs of his mercy and grace; they likewise contain explicit declarations of what he hath purposed and determined to do. They abound with great and precious promises, confirmed by the oath of an unchangeable God, "that by two immutable things, in which it is impossible for God to lie, they may have a strong consolation, who have fled for refuge to lay hold on the hope set before them." Of this kind is the argument with which the apostle presseth the exhortation in my text, Casting all your care upon God, saith he, FOR he careth for you. Nothing can be more simple; and, at the same time, nothing can be more persuasive. No acuteness is requisite for discovering the meaning of the argument. And then its strength is irresistible; "for if God be with us, who can be against us?" If the great Lord of heaven and earth vouchsafe to become our friend, nay, our guardian, then surely, with a cheerful and unreserved confidence, we may resign ourselves wholly to his disposal and government. The objects of his paternal care must always be safe; no real evil can befall them, neither shall any thing that is truly good be withheld from them. But to whom doth the apostle address his exhortation? This question is of importance, and must be answered in the first place. Secondly. I shall lay open the nature and extent of the duty here enjoined, and show what is included in casting all our care upon God. Thirdly. I shall illustrate the propriety and strength of the motive with which the exhortation is enforced, God careth for you. And then direct you to the practical improvement of the subject. NOTHING Would give me greater pleasure than to say to every one that hears me, Thou art the person who art invited to cast thy care upon God: but it is truth, and not inclination, that must dictate what I say. The great Prophet of the church compares the office of a minister to that of a steward, whose business it is to feed those committed to his care, by giving unto each "his portion of meat I speak not thus to drive any, even the in due season." A promiscuous distribu- worst of you, away from God, or to distion of the bread of life, is not merely un-courage your application to him when profitable, but in many cases hurtful, to trouble overtakes you. A time of disthe souls of men: And give me leave to tress is a very proper season for seeking add, that in no case is it more likely to acquaintance with God. His rod hath a be hurtful, than when the subject, like voice as well as his word, and both speak the present one, is soothing and agreeable. the same language, "Turn ye, turn ye, And therefore, that this word of truth why will ye die? All I affirm is, that may be rightly divided, it will be necessary you cannot cast your care upon God till 1. In the first place, To inquire who your acquaintance with him be begun; persons are to whom the exhortation and by telling you, that the saints are may properly be addressed. the possessed of privileges which at present It is certain, that as there are privileges do not belong to you, my sole aim is, "to peculiar to sanctified believers, so there provoke you to jealousy," as Paul exare many duties enjoined in Scripture, presseth it, and to make you ambitious to which the impenitent and unbelieving are cast in your lot with "these excellent incapable of performing; and, I appre- ones in the earth," that ye also may parhend, there is no duty whatsoever that take of their joy. "This is the command lies farther beyond their reach, than the of God," and the first in order under the exercise of trust and hope in God; for gospel-dispensation, "that we believe on every part of his word denounces wrath the name of his Son Jesus Christ:" and it against them so long as they persist in is only in consequence of our obedience to their rebellion and enmity. "God is this command, that we obtain an interest angry with the wicked every day. He in the blessings he hath purchased. Christ hath bent his bow, and made it ready; is that unspeakable, comprehensive gift, in he hath also prepared for him the instru- which all other gifts are virtually inments of death. And therefore, to per- cluded. It is our thankful acceptance of sons of this character, a previous exhor- the Mediator of the covenant, that both tation is necessary. I must address you manifests our claim to the promises of the in the words of Eliphaz to Job, "Acquaint covenant, and qualifies us to perform the now thyself with God, and be at peace, duties it requires. From this account of and hereby good shall come unto you. "the persons who are invited to cast their At present my text doth not speak to you care upon God, we shall with greater ease at all. If you look back to the foregoing and certainty discover, part of this epistle, you will see the persons described whom the apostle had in his eye. He doth not write to all promiscuously, but "to the elect, according It differs entirely in its nature from to the foreknowledge of God the Father, that carelessness and insensibility which through sanctification of the Spirit unto the bulk of mankind too generally inobedience, and sprinkling of the blood of dulge. Many indeed enjoy a fatal tranChrist." He writes to those "who are quillity, having no concern at all about born again, not of corruptible seed, but of their eternal interests. Their inquiries incorruptible, by the word of God, which are abundantly anxious with regard to the liveth and abideth for ever." He ad- things of a present life; saying, "What dresseth his exhortation to believers in shall we eat, and what shall we drink, and Christ Jesus, "who loved him though wherewithal shall we be clothed?" But unseen," having tasted of his grace; whom they were never brought in good earnest he distinguished by the honorable appel- to ask the infinitely more interesting lations of "a chosen generation, a royal priesthood, a holy nation, a peculiar people." These are the objects of God's paternal care; and they only are qualified to cast their care upon him. II. The nature and extent of the duty itself; which is the second thing I proposed to illustrate. question, "What shall we do to be saved?" Or if at any time a serious thought, tending to this inquiry, force itself upon their minds, they immediately encounter it with the presumptuous hope of the divine mercy, and endeavor to | inimitable strength. He is represented persuade themselves, by some fallacious in a musing posture, thinking within himreasonings, that it may be well with them at last, though they go on in their trespasses. Now the faith of such persons is not only dead in itself, but likewise poisonous and killing to their souls. They are perishing, and will not believe it, till the unquenchable fire awaken them from their security, and put it out of their power to deceive themselves any longer. We must not cast our work upon God, and presume that he will save us in the way of sloth and carnal indulgence; on the contrary, we are commanded "to work out our own salvation with fear and trembling.' It is only "in well-doing" that we can regularly "commit the keeping of our souls to God," as the apostle hath taught us in the close of the preceding chapter. We are exhorted to cast our care upon him, not that we may enjoy the base rest of the sluggard, "who desireth and hath nothing, because his hands refuse to labor; but that, having got our hearts enlarged, and freed from a load that pressed them down, we may quicken our pace, and run with greater alacrity in the way of God's commandments. The character of the persons to whom this exhortation is addressed, doth likewise serve to limit the extent of the duty. It is not every sort of care that we are invited or permitted to cast upon God, but only the care of those things which the Christian dare avow in the presence of his Father, and humbly ask of him by prayer and supplication. We read, (Matth. xviii. at the beginning) that the disciples of our Lord came to him in a body, inquiring which of them should be "greatest in the kingdom of heaven." This was a vain, self-interested anxiety, to which our Lord gave a sharp and sudden check, by telling them in plain terms, that till they should lay aside that ambitious care, they were not fit to possess the lowest place in his kingdom. "He called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, that except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." We have an account of another very careful man, (Luke xii. 16-20.) where his picture is drawn with self, and saying, "What shall I do?" shall infallibly work together for his spiritual improvement in this state of discipline, and issue in his complete and everlasting felicity. attempt to roll these over upon God. We must first examine the object of our desire, whether it be good in itself, and fit for us; whether it be consistent with and subservient to our spiritual interest and 2dly. To cast our care upon God, is to if, upon inquiry, it shall appear that these make his will the guide and measure of qualifications are wanting, we must nei- ours. We may desire, we may ask, what ther cast the care of it upon God, nor appears to us good in its own nature, and keep it to ourselves, but throw it away conducive either to our comfort or usefulaltogether; praying that our folly may be ness in a present world; we may lawfully forgiven, our diseased affections healed, wish to be delivered from trouble, to enjoy and led forth to other objects more health of body, composure and cheerfulworthy of our pursuit. This being laid ness of mind, the pleasures of virtuous down, then, as a fundamental principle, friendship, and a competent portion of the that the object of our desire must be law-good things of this life: but still we ful and good, the practice of the duty must desire and ask these blessings with which my text recommends may be con- due submission to the will of God, leavsidered as including the following par- ing it entirely to his unerring wisdom to ticulars. give or to withhold them, as seemeth good 1st. A steadfast persuasion, that all unto himself. We have a lovely example events are ordered and directed by God; of this temper in the behavior of David that we and all our interests are contin- upon a very trying occasion. When the ually in his hand; and that nothing can unsuspected rebellion of his unnatural befall us without his appointment or per- son Absalom, which threatened him with mission. This was the foundation of the immediate loss, not of his crown only, David's confidence, when he said, "Into but also of his life, obliged him to leave thine hands I commit my spirit: thou Jerusalem in haste; we are told, that hast redeemed me, O Lord God of truth. among the few that accompanied him in I have heard the slander of many; fear was his flight toward the wilderness, was on every side; while they took counsel to- Zadock the priest, and with him all the together against me, they devised to take Levites, bearing the ark of the covenant away my life. But I trusted in thee, O of God. In this time of great distress, Lord I said, Thou art my God, my times when his situation was so affecting, that, are in thy hand." Herein lies the difference as we read (2 Sam. xv. 23.) "all the betwixt the judgment of sanctified be- country wept with a loud voice” while lievers and that of worldly men: the last, they beheld him passing over the brook confining their views to the objects of Kidron, the sacred historian informs us, sense, place their whole dependence upon (ver. 25, 26.) that the king addressed weak and mutable creatures like them- Zadock in the following words: "Carry selves. They court the smiles, and trem- back the ark of God into the city; if I ble at the frowns, of those who are raised shall find favor in the eyes of the Lord, a little above them; and have no higher he will bring me again, and show me both aim than to recommend themselves to the it and his habitation. But if he thus say, favor and protection of such persons as I have no delight in thee, behold, here are most likely to gratify their ambition am I, let him do to me as seemeth or covetousness; whereas the believer, good unto him.' "_What shall be the knowing that God is supreme, and that issue of this formidable conspiracy I the highest creatures are only instruments know not; but I cast my care, my all, which he employs at his pleasure, keeps upon my God: in the mean time, let the his eye continually fixed upon him, and ark of the covenant be carried back to its hath no other concern than to be found place. The presence of the God of Israel walking in those ways which he hath ap- is not confined to this symbol of his pointed; being fully assured, that all events, of whatever kind, are ordered by his reconciled Father in Christ Jesus, and grace; and that I trust shall encompass me whithersoever I go, to support and cheer me in this melancholy flight. Whe |