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2dly, Full satisfaction to all the desires of the soul, Phil. xvi. 11. Their desires shall be fully satisfied, they shall have that beyond which they can crave no more. For where there is any want, there can be no perfect blessedness.
2. I am to thew what shall make them thus perfectly blefled. It is the enjoyment of God. They shall have his glorious presence with them, Rev. xxi. 3. They shall see him as he is, i John iii. 2. the man Christ with their bodily eyes, and the invisible God with the eyes of their minds, called the beatific vision, the most perfect knowledge of God which the creature is capable of. They shall be knit to him glori. ously, Rev. xxi. 3. juft quoted. Love then will be at its height. And they shall enjoy him to their full happiness.
(i.) Immediately ; not in the use of means and ordinances, but there they at down at the fountainhead, Rev. xxi. 22.
(2.) Fully ; God will with-hold nothing of himself from them : they shall be stinted to no measure but what their own capacity makes; and in him they shall save what will satisfy all their desires.
(3.) Lastly, Eternally, I Theff. iv. 17. So jhall we ever be with the Lord. .
I conclude this subject with a few inferences,
Inf. 1. Come out now from among the wicked world. A separation there will be betwixt the godly and the wicked. If it be in your favour, it will begin now. Leave them now, if ye would not be left with them after the resurrection,
2. Beware of rash judging those that have any lineaments of Christ's image upon them. Ye may judge and condemn the evil actions of the beit of men, if ye be sure from the word that they are evil. But, o my foul, enter not into the secret of those who presumptuously take upon them to judge mens state, hearts, and consciences, upon flips of human infirmi ty and weakneis..
Liter the liudying th them. heft of men: 0
3. Let none be ashamed to own Christ and his truths and ways before the world, remembering that the day cometh in which he will confess those that confess him, and deny those that deny him.
4. Though the day of judgement be an awful thought, it will be a happy day to believers, as they will then be for ever delivered from all moral and penal evils, and admitted into the greatest felicity in the enjoyment of their God and Redeemer for ever.
5. T'hat there is no true happiness till we come to the enjoyment of God, nor full happiness till we are
rive at the full enjoyment of him. : 6. Lastly, Miserable is now, and at the resurrection will be the state of the wicked, where the reverse of all the happiness of the saints will be found, and that in the most dreadful manner. Let us then all seek to be found among those who shall be partakers of the better and glorious resurrection.
Kaksihtge:ht$𐾠#L\$92#AASSETKASSET(1337 Of the Duty which God requireth of Man.
• 1 SAMUEL XV. 22. And Samuel said, Hath the Lord as great delight in burnt
offerings and sacrifices, as in obeying the voice of the
Lord? M HIS text is a reproof given to one that wore a
crown, teaching him, that though he was Ilrael's sovereign, he was God's subject. Saul had been fent, by God's express command, on an expedition against the Amalekites, with a solemn charge utterly to destroy all that they had, and Spare them not; but to Nay both man and woman, infant and fuckling, ox and Theep, cariel and ass, ver. 3. The expedition was crowned with success.' Sául having destroyed all the people, took Agag their king prisoner, and saved the best of the cattle ; and when quarrelled by Samuel for
this his partial obedience to the heavenly mandate, he pretended that the people had fpared the sheep and oxen, which had been devoted to deitruction as well as the people, to sacrifice unto the Lord in Gilgal. The words of the text contain Samuel's answer to this filly apology: Hath the Lord, says he, as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? importing, that obedience to the voice and will of God is more acceptable to him than all the fa. crifices in the world.
In the words we may notice, 1. The duty which God requires of man; which is obedience. This is rea, - quired of man, of all men, rulers and ruled: those
whom others must obey, must obey God. 2. What they are to obey; the voice of the Lord, whereby he manifests his will : it is his revealed will, whatever way he is pleased to notify it to them. Hence obedi. ence in the text is called bearkening; the soul first res ceiving the knowledge of God's mind, and then complying with it. 3. The excellency and eminency of this duty. (1.) God delights in it. (2.) All other things must yield to it, but it to none. Burnt-offer: ings and sacrifices, even the fat of them, are nothing in comparison of this.
The text affords the following doctrine, viz.
Doct. " The duty which God requireth of man, 6 is obedience to his revealed will."
lo discoursing from this doctrine, I hall,
İ. For explication, let us consider the duty which man owes to God, of whom he requires it, the rule of it, the properties of it, and on what accounts we owe it.
First, Let us consider the duty which man owes unto God. That is obedience. We are in a state of fubjection to God. He is our superior, and his will Vol. II.
3 A .
we are to obey in all things. He is our King, and we must obey him as his subjects, by complying with all his statutes and ordinances. He is our Father, and we must thew him all respect, reverence, and affection, as his dutiful children. He is our Lord and Mafter, and we muit yield hiin the most chearful and un. limited service, as is our reasonable duty. He is our supreme Lawgiver, and we must receive the law at his mouth, every law and precept, every ordinance that is stamped with his authority, whatever is superfcribed with a Thus faith the Lord, readily obeying it.
Secondly, Let us consider of whom the Lord requires this duty. Of every man without exception, capable of knowing his will. The greatest are as fast bound to this obedience as the meancit, the poor as well as the rich, Pagans as well as Christians, kings as well as subjects. No man can be free from this duty more than he can be a God to himself. Not a son or daugh. ter sprung from Adam can plead an exemption from this duty of obeying the will of the Lord. It is an easy yoke wreathed upon the necks of all, and is imposed on them by an indispensable law.
Thirdly, Let us consider the rule of that obedience. It is the will of God. His will is our supreme law. Not the secret will of God; for that which God never revealed to man, cannot be his rule ; but the revealed will of God, Deut. xxix. 29. The secret things belong unto the Lord our God; but those things which are revealed, belong unto us and to our children. Men may fulfil the secret will of God and determination of his providence, and be deeply guilty, as we see the Jews did in crucifying the Lord of glory, Acts ii. 2 3. under the guilt of which hainous lin that people groan to this day. But conformity to God's revealed will is our duty. Whatever is revealed in the facred fcriptures as the will of God, whether relating to what man is to believe or what he is to practise, is to be performed and done, and that at our peril,
Fourtbly, Let us congider the properties of this obe. dience which God requires of man.
1. It is fincere obedience to bis will. Hence David fays, I was upright before him, Pfal. xviii. 23. Hypo.
critical obedience may please men, but not God the - Searcher of hearts. It was the commendation of the
obedience of the Romans, that they obeyed from the
heart that form of doctrine which was delivered them, i Rom. vi. 17. That facrifice that wants the heart, will
never be accepted on God's altar. God weighis not the affections of his people to him by their actions, fo much as their actions by their affeciio is, as in the case of Abraham's offering up Isaac, Heb. xi. 17. in that of the Israelites offering to go into the promised land, Numb. xiv. 40. compared with ver. 42. 44. which was an act of downright disobedience to the coinmand. ment of the Lord notified to them by Moses. All obedience, without uprightness or sincerity, is a mere counterfeit, an empty pretence, which will be rejected
with abhorrence. i 2, It must be constant obedience. We must keep
God's law continually, for ever and ever, as the plalmat resolved to do, Pial, cxix. 44. Man is ever doiug fomething, yet he must alivays abide within the hedge of the law. Our obedience to God is all wrong when it comes only by fits, as heat in an ague, or is broke off like thote that go to sea for pleasure, why coine alhorę when the storm risesGod is unchangeable, and we must be constant and steady in obeying his will; at no time daring to act contrary to it.
3. It must be tender obedience. We inust abstain from all appearance of evil, i Theff. v. 22. We inult bute even the garment Speed with tbe flesh, Jude 2 3. We must not rub on this hedge, nor come tuo near the borders of wickedness. We have to do with 2 jealous God, whom whorish looks will offead, Ezck, vi. 9. We cannot be too nice in obedience. We muit not, in order to practice, examine whether it be it little or a great lin. All such distinctions are highly