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He hath said so well on this account, that there is little need I should say any more; yet let me add thus much : did men mind the language of the Holy Ghost more than their own conceits, they would not ftile those mere moral men, in a way of disgrace, who are not of their persuasion : it would suffice, that those that « fear God and work righteousness in all nations are « accepted of him ;” that Christ himself hath faid, " He that doth the will of my Father which is in “ heaven, shall enter into the kingdom of heaven;" and of them that work iniquity, « Depart from me, “ I know you not."

My friends, let us not deceive ourselves; “ God « will not be mocked; such as we fow we shall cer" tainly reap.” The tree is known by its fruits, and will be judged according to its fruits. « The wages o of sin is death :” i men will find it so; and every man shall receive his reward suitable to his work. For people to talk of special grace, and yet be carried away by common temptations ; to let pride, vanity, covetousness, revenge, &c. predominate, is provoking to God: but to conceit that the righteous God will indulge his people in that latitude which he condemns in other men, is abominable. It is sanctification that makes the saint, and self-denial that constitutes the Christian ; and not filling our heads, and elevating our fancies, by applying those promises to ourselves, which, as yet, we have no interest in, though we may think they belong to nobody else: this spiritual flat'tery of ourselves is most pernicious. I cannot but

fay, with the apostle," " It is neither circumcifion nor “ uncircumcision, Jew nor Gentile (this nor the other « thing) but the new creature, created after Chrift 66 Jesus in holiness: for without holiness no man shall

ever see the Lord,” And what is boliness, but ab. staining from wickedness? And what is that, but keeping the law of God? “Great peace have they that

& Ads x. 34. 35. Mat. vii. Gal. vi. Mat. vii, Rom,

vi. 23. Rom, ü. 29. Gal. vi, 15. Heb. xü, 14.

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even

Chere « love thy law," said David, that had known the

trouble of breaking it: therefore it is that “ Grace

rs and truth are come by Jesus Christ,” to help us to Tot fi fulfil the law, not to excuse our disobedience to the law : -ho is and what before we were unable, this gives us force ble che to do. So that Christianity is not an indulgence of Ons 23

people under weakness and disobedience, but the completing and perfection of that righteousness, which, without him, was but short and imperfect, through the all-sufficient grace and power that came by Jesus Christ.

Give me leave, I beseech you, for I have a godly jealousy upon me; I fear left the very end of Christ's coming is mistaken; and of how dreadful a consequence such a mistake would be, you cannot possibly be ignorant, that believe, “ there is no salvation in any

other name.” Let us hear the testimony of scrip

ture: they are the words of Christ himself, “I must -carrik:

« preach the kingdom of God, for therefore am I

sent." Now, what is this kingdom of God, but God's government? And where is this kingdom and govern, ment to be set up, but in man? So Christ tells us," « Behold the kingdom of God is within you.” So that the reason of his being sent is, that the kingdom and government of the devil may be destroyed, the Itrong man that kept the house, the heart, be difpofsessed, and the kingdom and government of God in the soul erected and established. We are taught to pray for it, as little as we make of it. « Thy kingdom \ come, thy will be done.” Would to God people would but consider what they pray for! for they are scandalized at the thing they ask, and both neglect and revile the substance of their own prayers; " Thy " kingdorn come, and thy will be done;" but believe neither. It was the office God designed his Son to. “ The thief,” says Christ, “ does not come but to “ kill, to steal, and to destroy ;” that is, to steal

Luke iv. 43.

Pfalm cxix. Pfalm clxv. John i. 16, 17.
• Luke xvi. 3. • Lake xị. 4.

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away

away the heart from God, and to kill and destroy all good desires and inclinations in the soul : for the devil is the thief and destroyer: “ But I am come,” says Christ, P « that ye might have life; and that ye might “ have it more abundantly.” Again, ? ¢ o death, I os will be thy death !” as if he had said, "I will kill " that which kill the foul : I will breathe the breath of • life into it again; and, by my spirit and grace, I I will beget holy motions, and kindle heavenly desires, "in it after God, after the kingdom of God, and " the righteousness thereof;' this is the newness of life :! And I will not only restore that life the soul • has lost, but I will increase it: I will add to it, that < it may have life more abundantly; more power and • strength to relift evil, and embrace and delight in • that which is good.'

Indeed he was anointed of God for this purpose; and is therefore called the “ Restorer of paths, the re6 pairer of breaches, and the builder-up of waste (6 places ;” that is, he is ordained of God for the recovery of man from his fallen and disobedient state; this is the reason of his name: “ Thou shalt call his name 56 Jesus,” said the angel,s « for he shall save his peo. « ple from their sins ;” not from wrath only, but from fin, which is the cause of wrath. That is, of bad men he will make them really good men, and of finful and unboly, he will make them boly and righteous men, i. e. such as truly believe in him. This is the burden of John's testimony: “ There is one,” says he,' “ that « cometh after me, who is mightier than I; he shall " baptize you with the Holy Ghost and with fire ; « .whose fan is in his hand, and he will thoroughly is purge his floor.” And seeing Jesus coming to him, he said, " « Behold the Lamb of God, which taketh " away the sins of the world !”

I know the use that too many make of these scriptures, as if they were an Hebraism borrowed from the

John X. 11. John X. 10. 2. Hof. xiii. 4. ; Mat.i. eli + Mat. iii. 11, 12.

Rom. vi. 48 John i. 29.

old

old sacrifices, which may be said to take away fin by taking away the guilt, and not that the natures of men are restored and perfeEted. And, indeed, this is that fense which I dread above all others, because it perverts the end of Christ's coming, and lodges men in a security pernicious to their own souls. For though it is most true, that Remislion of sin was, and is, { preached in his name and blood, w and that sin, in ? a sense, may be said to be taken away, when the guilt

of the fin is removed by remision ; yet this is only of ? sin past, that upon repentance is fergiven :' but this is not the whole, full and evangelical sense, as Christ's own words do plainly import. “ For,” says he,* " the ( Son of man is come to save that which was lost.”

And upon another occalion he expresseth himself to the same purpose, and almost in the same words, « For the Son of man is come to seek and to save that << which was loft.” Now, who is this that is lost, but man? And in what sense can man be said to be lost, but by fin and disobedience? That it was which cast him out of the presence and garden of God, and put him in a condition of eternal misery. If Christ then came to save lost man, he must be understood to save him from that which puts him into a lost condition, and that is fin; for “ The wages of fin is death, and the ♡ fervant of fin is a son of perdition.”

Christ has determined this point beyond all exception, in his discourse with the Jews, John viii. 31, 32, 32, 34. " Then said Jesus to those Jews which believsed on him, If ye continue in my word, then are ye “ my disciples indeed ; and ye shall know the truth, § and the truth shall make you free.” What freedom was this ? Certainly from fin; suitable to that passage in his prayer : “ Sanctify them through thy truth, thy \ word is truth.”? But some Jews present, proud of their privileges, apprehended not the liberty Chrift spoke of, and therefore answered him thus : “ We are

Acts X. 43. Ephef. i. 7.

y Rom. vi, 23.

* Mat. xviii. 11. Luke xix. 10. ? Rom. xvii. 17.

on Abraham's “ Abraham's seed, and were never in bondage to any « man; how sayest thou, ye shall be made free? « Jesus answered them, Verily, verily, I say unto « you, whosoever committeth sin, is the servant of fin." In which place it is very remarkable, that men are only to be distinguished by their works; that no claims, privileges, fuccessions, or descents are avail. able, but he that commits fin, is the fervant of lin. Sa that Christ's free man is he that is freed from fin: this is his follower and disciple. And as Christ opposed the works of the Jews, who unjustly fought to kill him, to the pretenfions they made to be Abraham's feed; fo we must oppose the actions of ill men to their better professions : we must faithfully tell them, “ He 66 that commits fin, is the servant of fin;" from which fervitude Christ came to favę his people, and is there, fore rightly called “ the Saviour and Redeemer.”

This doctrine is closely followed by the apostle Paul, in his sixth chapter to the Romans. “Therefore we « are buried with him by bapcism into death, that like rs as Christ was raised up from the dead by the glory « of the Father, even fo we also should walk in new“ ness of life. Knowing this, that our old man is « crucified with him, that the body of sin might be « destroyed, that henceforth we should not serve fin. « Likewise reckon ye also yourselves to be dead in« deed unto fin, but alive unto God, through Jesus * Chrift our Lord.” As if he had said, “The end c of Christ's coming, is to turn people from their < fins; and that those who persist in their disobedio ence, resist the benefits that come by him."

" Let not fin therefore reign in your mortal body, « that ye should obey it in the lust thereof. * Nei" ther yield ye your inembers as instruments of un“ righteousness unto fin; but yield yourselves, unto, “ God, as those that are alive from the dead, and “ your members as inftruments of righteousness uno to God.-Know ye not, that to whom ye yield

z Rom. vi. 4, 6, 11. Rom. vi. 12. 13. 16. 20, 21, 22, 234

♡ yourselves

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