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be expected, and death is certain. But can we look for them, or meet them, without amazement, if we have hope only in this life. Some run the hazard of ruining themselves in this world, for the fake of a few days gratification. Mankind agree to condemn their folly and rashness. Shall the like folly and rash. nefs with reference to a much higher, an eternal intereft, be approved and applauded? approved and applauded, I mean, by the conduct of men? Shall immortals, under hope of the heavenly Canaan, abide in Egypt, because a wilderness lies before them? or would they perish in the wilderness, despifing the land of promife? You admit that we are now on trial for eternal retributions. The greater difficulties and temptations we now furmount, the greater will be our reward hereafter. Immortals fhould not be taken up with cares for a momentary state; but lay up in ftore a good foundation against the time to come, that they may lay hold on eternal life. Others pafs before us to the world of fpirits, as friendly monitors that we muft foon follow after. Let us not think of a more convenient season, when the time is so very short and uncertain.

May high and low, rich and poor, old and young, be excited to an immediate, earnest pursuit of this object of univerfal concern, eternal life. It is equally attainable by all. None who feek it will fail of finding it: And all other things fhall be added to them. Take up your cross, and follow Chrift; for he will give you rest.

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SERMON III.

RELIGION OUR OWN CHOICE.

JOSHUA XXIV. 15.

CHOOSE YOU THIS DAY WHOM YE WILL SERVE.

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OSHUA had conducted Ifrael into Canaan, and divided to the refpective tribes their inheritance. Far advanced in years, he affembled them to receive the laft, the best counsel, which a pious ruler and father of his people, in the view of approaching death, could give them. He begins with a recapitulation of diftinguished mercies to them as a nation, from the call of Abraham to that time, many of which displayed the dominion of Jehovah over pagan fuperftition. He hence infers their obligations to fear and ferve the living God in fincerity, and " put away the gods their "fathers ferved on the other fide of the flood, and in Egypt:" (v. 2; 14.) Nor lefs the gods of the Amorites, whofe land Ifrael poffeffed.

Every country at that time had their appropriate deities. It seems to have been adopted as a rule in each nation, not to deride the gods of other countries, whom, in fpecial exigencies, they invoked as well as their own. Ignorance, craft and ftate policy confecrated deities without number, at the expence of reason, morality and humanity.

The Mofaic inftitution was exprefsly founded in the unity of God. He chofe the pofterity of Abraham for his peculiar treafure. They acknowledged him as

the only God of the universe, and folemnly covenanted to cleave to him; but they apoftatized on every occafion.

Religion being grounded on perfonal perfuafion, must proceed from choice. Joshua, in the words before us, recommends and enjoins, Choofe you this day whom you will ferve. He ufed the following arguments, among others, to perfuade to an inftant and wife choice. The proofs of true religion conftantly before themobligations refulting from fignal falvations-their explicit engagements--the promises to fidelity and stedfaftness in the covenant of their God-the threatnings, if they revolted-the reproof contained in their being reminded of their inconftancy and duplicity.

In the words of the text, we remark, FIRST, It is taken for granted that men will make choice of fome religion, either true or falfe. Choose whom you will ferve. This was not giving a licence to caft off all religion: Nor was it a licence to fix on any fuperftition, as might feem right in their own eyes. Joshua does not intimate, that Ifrael would revolt to atheism.This would be to suppose what never has been the cafe with any nation. All nations will walk every one in the name of his god. The demand, "Hath a nation "changed their gods, which yet are no gods?" implies that the thing was unknown among the Heathen. The ancient and modern hiftory of nations fhews what hold fuperftition has of the mind. But the chofen people were ever prone to change the true religion for any form of idolatry. This verfatility of character is expreffed in the addrefs to them: "If it feem "evil to you to ferve the Lord, choose whom ye will "ferve, whether the gods which your fathers ferved, "that were on the other fide of the flood, or the gods "of the Amorites, in whofe land ye dwell."

This enlightened age exceeds in irreligion the nations who in times paft walked in their own ways. It has become fashionable to treat religion in general with

contempt-Whatever fanction the fentiments and example of modern philofophers have given to this impiety, it stands condemned by all the most eminent philofophers, legiflators and moralifts of antiquity. Is there no medium between perfecution for religious opinions, and an open difavowal and contempt of religious principle? We appeal to the confcience in every man s breaft, whether we have not fome evidence of a fuperintending providence and moral government? yea, fome evidence of revealed religion? Whether, indeed, the idea of a God, a providence, moral agency and accountability does not force itself upon the mind? If fpeculative difficulties tempt him to fufpect the fallacy of fuch an idea, will the fuppofition of its fallacy leffen, will it not rather increase the speculative diffi, culties? The fenfe and confent of all nations must be allowed to have fome weight against fcepticism. Can the sceptic be wife in renouncing what all mankind confefs, the Being and providence of God? in facrificing this first principle to a vague and sophistical speculation? a fpeculation which is immediately refuted by reflecting that man's knowledge is imperfect-that though he is not made acquainted with the effences of things, the reafons of events, yet the articles of his duty are plain.

Some religion then is true. Shall any, under pre, tence that Christianity wants proof, fuppofe themselves warranted in renouncing all religion? Such an opinion implies that they are unbelievers from choice, not in confequence of examination or attention. For fuppofe Jefus was an impoftor; yet there is a God who made and governs the world; with whom we have to do. If Ifrael, upon comparing the inftitution of Moses with the forms of idolatry in the world, did not find that the religion he taught was preferable, yea, the only true religion, Joshua did not fcruple to leave it with them to choose any other. He wished them deliberately to embrace, and abide in the profeffion of

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