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not resist, tell him, Thou shalt not kill me.

Come, do only this. Alas! are you not able? How then can you fight against God? O what, what will the end be! As your friend I heartily advise you, as your minister, as though God did beseech you by me, I humbly plead with, entreat, and pray you to be reconciled to God. What What a shame is it, when God condescends, that you shall stand out, refuse his offered mercy, refuse his service, and rush upon your own ruin! Will you then continue obstinate? I trust you will not. Hear what Mercy says, that mercy which waits to be gracious to you, "As I live I have no pleasure in the death of a sinner, why will ye die ?" Hear how injured Majesty affectingly complains, "The ox knoweth his owner, but my people will not consider.” Hear what Conscience remonstrates, "Wilt thou thus requite the Lord ?" Hear how Jesus invites, "Come to me and be saved, come and I will give thee a crown of life." Hear the voice of departed saints, "O follow me !" and the voice of departed sinners, "O come not into this place of torment!" Hear the cry, the united cry, of God, Christ, Angels, Ministers, Time, Death, Judgment, Eternity, Heaven, Hell-" Return, return, and save thy soul !"

I can say no more. The Lord give you his grace, without which all these cries and calls will be ineffectual! The Lord give you his grace, and make you his happy everlasting servants. Amen, Amen.

Now unto the King, eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

SERMON XI.

ACTS xvi. 30, 31.

What must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved.

We are now to conclude the first article of the Creed, and to speak of the last words of it, "Maker of heaven and earth."

The Person to whom creation is here ascribed is the Father. In divers places of Scripture this work is attributed to the Son, as also to the Holy Ghost. Concerning which it should be observed, that though the action of each Person in the Trinity be that of the whole Godhead, inasmuch as the three Persons do not subsist separately, but unitedly, in the same substance, yet each Person has an office towards us which is peculiar to himself, the actions of which cannot in the same sense be ascribed to the other. In all actions towards us the order of the Trinity is, that the Father is the mover, and the Son executes from him by the Spirit, and nevertheless we are taught to say, that certain actions are more proper to one of these divine Persons than to the others, in which view we ascribe the work of creation to the Father, the work of redemption to the Son, and the work of sanctification to the Spirit, notwithstanding that all these three works are originally in the Father, and that there is a concurrence and co-operation of all the Persons in all of them.

To create is to make what was not before. Before the creation there was nothing but God, who was pleased, by an astonishing exertion of his will and power, to produce all things into being, in all that beautiful order and excellent perfection wherein they subsist. He created the heaven and the earth, and all things that are in both of them. For by him were all things created that are in heaven, and that are in earth, visible

and invisible; whether they be thrones or dominions, or principalities or powers; all things were created by him and for him.'

But simply to own that God is the Maker of heaven and earth is not to enter into the design of this point, considered as a matter of Christian faith. We must consider what is the end of God's making the heaven and the earth; for, whatever that be, correspondent thereunto is the intention and disposition of the person here professing his faith. Now we are expressly told, that God did not create the world in vain, but that he made all things for himself, for his glory, that we should show forth his praise; because not only of him and to him, but also and especially for him, are all things. And if this was the design of the creation, then the faith of our professor, suitable hereunto, is an acknowledgment of God's right and property in all things for his glory, accompanied with a disposition to use all things accordingly. For the word is not this, I believe that God is the Maker of heaven and earth; but, I believe in God considered in the character of the great Creator of all things,' which implies, that I am returned from my alienation and independency to my proper place of a creature, and am willing to behave toward God in a creaturely manner, glorifying him as the work of his own hands ought to do. What was the temper of Adam's heart while in innocence towards his Creator? and what use was he disposed to make of himself, and every thing about him? Just that is the language of the believer's heart in regard of his Creator, and what he wishes to be and do when he says, "I believe in God, the Maker of heaven and earth." The true belief of God as Maker of all things restores the order of creation, brings into execution God's original design, ranges everything in its proper place, exalts the Creator, and reduces the creature to his due estate of dependency. Wherefore, to believe in the Maker of heaven and earth implies,

First.-A disposition, with reverence, humility, and adoration, to ascribe unto God the glory of his works. The song of the elders is, "Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created." Like unto which is the song of David, "The heavens declare the glory of God, and

the firmament showeth his handy-work." And elsewhere, "When I consider thy heavens, the work of thy fingers, the moon and the stars which thou hast ordained; what is man, that thou art mindful of him?" Believers have their senses exercised to discern the power, wisdom, and goodness of God in his works, with admiration and self-abasement. But, unto the unbeliever, neither do the heavens declare the glory of God's perfections, nor do they know what it is, in the contemplation of God's wondrous works, to cry out with shame and astonishment, "Lord, what is man?" Either not considering God in his works, or, if they do, priding themselves in their curious discoveries, instead of humbling themselves in the sight of what God hath wrought, and giving glory to his name.

Secondly. To believe in God, the Maker of heaven and earth, implies a disposition to use all the creatures about us in a manner consistent with God's design in making them, bestowing them upon us, and restoring us to a right in them. I say restoring us to a right in them; for the original right in the creatures was forfeited in Adam, and no man can make other than an usurped use of them unless he be in Jesus Christ, and under him restored to the authorized use of them. And whoever is so restored to a right in the creatures is sensible that therein he enjoys an undeserved favour, which therefore he is disposed to use to the glory of God with thankfulness, reverence, and modesty. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer.'

Where you see the disposition of heart wherewith believers are to use all the creatures of God, to wit, believingly, as warranted to use them by the word of God; reverently, as looking up to God the giver for a blessing; and thankfully, as being God's unmerited gift. And thus our believer professes himself desirous to use every creature, whether meat, or drink, or raiment, or whatever blessing or comfort of life; and in fact he does thus use them all in general with godly fear and humble thankfulness, notwithstanding he has reason to complain of his coming short in the measure of watchfulness and praise wherewith he endeavours to glorify God in the use of his creatures. Thirdly. To believe in God the Maker of heaven and earth

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implies a disposition to regard and use ourselves both in soul and body as God's creatures to his glory. "Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments." Which is as much as to say, 'I am thy property, for I owe my whole being to thee; and therefore I beseech thee to instruct me how I shall use my whole self in such manner as shall answer thy design in making me. Cause me to glorify thee with every faculty of my soul, which is thine in all the powers thereof. Let me know thee and thy will, and contemplate thy glories in the one and the other, in the use I make of my understanding; let my memory be the treasure-house of thy works and ways, thy judgments and mercies, thy promises, directions, and threatenings; let my will be the counterpart of thine, pliable and submissive to thy mind, choosing and refusing as thou wouldst have me; let my affections all centre in thee, being withdrawn from the creature, and set thyself up in my heart as the sole object of my desire, my hope, my delight, my joy. Cause me also to use every member of my body according to thy mind, and in that very way which will best promote thy glory. I have too long yielded my members instruments of unrighteousness unto sin, give me grace to yield them henceforward instruments of righteousness unto the God that made and fashioned them; that neither my hand act wickedness, nor my tongue speak perversely, nor my feet carry me to sin, nor mine eye look after iniquity, but every member in its proper use and employment may be devoted unto thee. "Give me understanding, that I may learn thy commandments.""

Fourthly. To believe in God the Maker of heaven and earth, is, in correspondence with his design of glorifying himself in his creatures, to use in an humble dependence all the powers of my soul and body, together with all my advantages and abilities, to his glory in that station and calling which he has assigned me. The glory of God in the creation is manifest in a happy subserviency of his creatures in their several places. The inanimate world sets us a pattern, the sun knoweth his going down, the wind and storms perform their commissions. The animal world join in the instructive lesson, they wait all upon God; "The young lions roar after their prey, and seek their meat from God; the sun ariseth, they gather themselves together, and lay them down

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