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And, now, what doth thy Dear Redeemer require at thy hands, in lieu of all that he hath done and suffered for thee, but only that thou shouldst live to him, who hath both lived and died for thee? that thou shouldst yield up thy life in obedience to him, who hath been obedient for thee to the very death? an expectation infinitely rational; and which thou canst not have the face to deny, unless all modesty and ingenuity are perished from thee.
 If God had put the terms of thy redemption into thy own hands, couldst thou have offered less for the ransom of thy soul?
Thou art forfeited to justice, and standest liable to everlasting death and damnation. Suppose that the adored design of saving sinners by Jesus Christ had never entered into the eternal counsel of God, but he had resolved to transact the whole affair with thyself; and, on the one hand, had evidently set before thy face all the horrors and torments of hell, if thou hadst seen whole seas of burning brimstone come rolling towards thee, and some waves of them had broke and dashed upon thee; and, on the other hand, had propounded the most rigid observances and macerating penances, all that is here grievous and irksome, not only to thy corrupt will and humour, but also to human nature itself to undergo, as the only price and condition of escaping this so evident and so imminent a destruction: which wouldst thou have chosen? wouldst not thou, upon thy bended knees, have accepted of the hardest terms that could be offered thee, to spend all thy days in sighs and tears, and at last to offer
up thyself a burnt-sacrifice to God, rather than to fall into that abyss of woes and torments, in comparison with which, all that we can suffer in this life is but pleasure ? This, certainly, would be thy choice. And, what! when thy Saviour hath already taken all the hard terms upon himself, and left nothing for thee to do, but only to shew a testimony of thy grateful acceptance of it; when he hath compounded for thee, satisfied all the demands of justice, left nothing for thee to pay, besides a small acknowledgment of his infinite mercy: with what face canst thou deny him this ? he only requires that thou shouldst serve and glorify him, by living according to the rules of true reason and religion : he expects no torments, no sufferings from thee, nothing expiatory for thy sins ; but only that thou sin no more: and, if thou refuse him this, pity it is that ever so great love
IV. I shall be very brief in the APPLICATORY, having already treated of very many things at large, which are wholly practical
And, therefore, the only Use that I shall make of it, and so close
up this whole subject, shall be to exhort you to a constant care and endeavour to glorify God.
i. It is THE GREAT END OF OUR BEINGS; and, indeed, the noblest and highest end that we could be created for.
Indeed, all things were made, as by God, so for God: he is the first cause, and the last end of all. But, yet, there is a difference according to the order of beings. For irrational creatures were made to glorify God, only objectively; as they represent unto us many evident footsteps of God's most glorious attributes and perfections: thus the heavens are said to declare the glory of God, only because their amplitude, beauty, and order do set forth, to all considerate beholders, the infinite power, wisdom, and goodness of the Great Artificer; who, by his word, framed such vast orbs, and imprinted on them such an impetus of various and yet regular motions. But man was created to glorify God, actively and intentionally; by the choice of his deliberate judgment, to fix God as the end of all his actious: and, if he falls short of this, he falls short of his very sreason and nature, and is created in vain. Thinkest thou, O Man, that God hath created thee only to shew what an excellent piece of work his power and wisdom can achieve this he hath sufficiently done, in breathing forth upon the face of the earth $0 many other creatures, which are all fearfully and wonderfully made as well as thyself: he need not to have framed thee, if he had intended only a specimen and essay of what his Almighty power could do: no; but, whereas the innumerable kinds of other creatures serve to glorify God after this manner, reflecting back all their perfections obliquely upon God, thou wert formed to glorify him more directly and immediately : that is the ultimate end, to which they are all overruled, but this is the end, which thou oughtest to propound unto thyself.
And, if thou dost otherwise,
1. Thou degradest thyself from the rank and dignity of thinę own being, and herdest thyself among brute beasts.
It is not so much reason and discourse, that make a difference between beasts and men, as religion. We see many strange
and wonderful operations of those, which we call irrational creatures; of which we can give no account, unless they do in their sphere partake some glimmerings of reason, which we usually ascribe wholly to ourselves: but none at all of any religion, or notion, or adoration of a deity. This is the crown and perfection of thy nature : it is that incommunicable property, that separates us from beasts. And, therefore, if thou servest, if thou glorifiest not thy God, thou dost but debase and disparage thyself, and art made a man in vain. Thou, who abandonest thyself over to any way of wickedness, whose intemperance burdens thy nature with surfeits as much as thy conscience with sin and guilt; thou, who wallowest in impure lusts, and makest thy body a brothel, and thy soul a prostitute; thou, who, by lying, and swearing, and stealing, declarest evidently that thou fearest neither God nor man; wherefore wert thou made a man? hadst thou been a brute or an inanimate creature, thou wouldst as much have glorified the attributes of God as now thou dost, and much less dishonoured him: yea, thou now dishonourest him, which they do not; inasmuch as thou sinkest below the rank of thine own nature, and turnest recreant to the principles of thine own being.
2. Thou not only degradest thyself, but degradest God too, and exaltest something above him.
For every wicked person dethrones the true, and sets up a false god in his stead. It is the nature of man, to seek and serve something, as its ultimate and highest end. And whatsoever we propound to ourselves as our utmost end, that we make our god. Now thou, who refusest to glorify God, whom is it that thou glorifiest? Is it not thyself? Thou settest up thyself as thy idol, and art thine own idolater. Either thou makest thy profit, or thy pleasure, or thy humour thy god: this thou seekest, and this thou servest, to this all thy actions tend and are directed. That is every man's god, which he most seeks to please and to serve. And what a horrible affront is this to the most high and only true God, that thou, whom he made for his servant, shouldst become his rival; and what he intended for himself, should be set up for a deity against him!
That is the First Motive: the glorifying of God is the great and only end of our beings.
ii. Consider, that GOD WILL CERTAINLY HAVE HIS GLORY OUT
If thou wilt not glorify his holiness by thy obedience, thou shalt glorify his justice by thy perdition. He will not lose by thee: but thou, who hast extravagantly lived without and be. side the order of thy reason as a man, and of thy religion as a Christian, shalt be compelled and brought into the order of his subjects as a damned wretch and rebel. But this will be sadly to thy cost: and when thou liest stretched out and racked with the extremity of thy torments, thou wilt then too late reflect on thy gross and desperate folly; that ever thou shouldst refuse to glorify that God voluntarily by thy obedience and submission, who now forceth thee to glorify him, whether thou wilt or no, by thy intolerable and eternal tortures.
iii. Consider, that, BY GLORIFYING GOD, WE DO INDEED BUT GLORIFY OURSELVES.
For he hath been pleased so graciously to intwist his glory and ours together, that, whilst we endeavour to promote the one, we do but indeed promote the other. Them, that honour me, saith God, I will honour : 1 Sam. ii. 30. And what a vast encouragement is this to the cheerful performance of all the duties that God requires at our hands, how hard and difficult soever they may seem, to consider that this, that God commands of me, is no barren piece of service! Possibly, I may lose my reputation, I may lose my estate, or I may lose my life by it; but, yet, if it bring glory to God, it will certainly bring abundant reward to me. And, though I see nothing spring up of it here on earth, but thorns and briars to rend and pierce me through with many sorrows: yet, doubtless, my reward is with my God; and heaven shall repay with interest all that glory which I have brought unto him, by crowning me with glory, immortality, and eternal life. Oh, how happy and blessed a thing is it, when we come to breathe out our souls into the arms of God, then to be able to reflect back upon a well-spent life: and to recommend our flying souls to our gracious God, as our Saviour did, John xvii. 4, 5. I have glorified thee on the earth : I have finished the work, which thou gavest me to do. And now, O Father, glorify thou me with thine own self, with that glory which thou hast prepared for me before the world was. Unto the which glory, God of his infinite mercy bring us, through the merits of Jesus Christ: to whom, &c.