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“(unless I deceive myself) I intend the glory of God sincerely, and the service of Jesus “ in this publication; and therefore being I “ do not seek myself or my own reputation, I 6 shall not be troubled if they be lost in the “ voices of busy people, so that I be accepted “ of God, and found of him in the day of “ the Lord's visitation."

“ My Lord, it was your charity and noble. “ ness that gave me opportunity to do this “ service (little or great) unto religion, and “ whoever shall find any advantage to their “soul by reading the following Discourses, if “ they know how to bless God, and to bless “ all them that are God's instruments in “ doing them benefit, will (I hope) help to “ procure blessings to your person and family, « and say a holy prayer, and name your Lord. “ ship in their Litanies, and remember that “ at your own charges you have digged a “ well, and placed cisterns in the high-ways, * that they may drink and be refreshed, and " their souls may bless you. My Lord, I hope « this,' even because I very much desire it, « and because you exceedingly deserve it, " and above all, because God is good and “ gracious, and loves to reward such a charity,

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“ supplying the wants of preaching in many “ parts of this nation,” at that schismatical and enthusiastic era. ' . !

Many expressions occur both in these and other productions of Taylor that are new and unauthorized; the course of his reasoning is often interrupted by quotations from classical authors; and allusions to ancient History frequently arrest the attention; but still they are so interwoven with the discourse, as to strike by their aptness, and surprize by their facility. In other respects, his arguments are convincing and his illustration luminous. The streams of morality, ancient and modern, are here poured out in a copious flood warmed by the Sun of Righteousness. '

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Sometimes he is almost carried away by his subject. “ For him that considers God's mer“ cies, and dwells awhile in that depth, it is “hard not to talk wildly, and without art and “ order of discoursings. St. Peter talked he “ knew not what when he entered into a “ cloud with Jesus upon Mount Tabor, though

it passed over him like the little curtains « that ride upon the north wind, and pass « between the sun and us. And when we

“ converse with a light greater than the sun, “ and taste a sweetness more delicious than “ the dew of heaven, and in our thoughts “ entertain the ravishments and harmony of “ that atonement which reconciles God to “ man, and man to felicity, it will be more “ easily pardoned, if we should be like per. “sons that admire much, and say but little : “ and indeed we can best confess the glories “ of the Lord by dazzled eyes, and a heart “ overcharged with the mercies of this in“ finity.”

i Sermon 25, of the course for the summer half year.

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CHAP. VI.

1651,

THE first of the Course of Sermons for

1 the Summer half year is for Whitsunday ; and is “ on the Spirit of Grace.” The eighth chapter of the Epistle to the Romans and ninth and tenth verses is the text upon which Taylor grounds this Discoursé. He opens the subject by affirming, that the day in which the Church commemorates the Descent of the Holy Ghost upon the Apostles, was the beginning of the Gospel; and that the manifestation of the Spirit is the Gospel of Jesus Christ. He shews that the Gospel is called the Spirit; 1. Because it contains in it such glorious mysteries as were revealed by the immediate inspirations of the Spirit. 2. Because, when we had been taught these mysterious articles, we could not by any human power have understood them, unless the Spirit of God had given us a new light, and created in us a new capacity, and made us to be a new creature, of another definition. 3. Because it consists of Spiritual Promises

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