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First place, Hence learn the abfolute neceffity of felfdenial, and how much it ought to prevail in the temper of a Christian. In explaining to you the object of faith, I have endeavored to lay before you the nature of the gofpel-meffage, and the fubftance of the truth as it is in Jefus, viz. the loft and helpless state of man by nature, forgiveness through the blood of Christ, and fanctification as the work of his Spirit. If this view is juft, then religion must be begun, preferved, improved, and perfected, by union with Chrift. If this view is juft, then all felfrighteoufnefs and felf-dependence is a denial of Chrift. And indeed, fuch is the life of a believer, if the conduct of the great apoftle of the Gentiles may be taken for an example: Phil. iv. 13. "I can do all things through "Chrift which ftrengtheneth me."

2. Hence alfo learn the neceflity of a new nature, in order to a new life. If the old nature is indeed in ruins, it will be loft labor to begin to build without a new foun dation. And if the foundation is ill laid, however beautiful the fuperftructure, the fabric cannot be lafting. The not attending to this is vifibly the cause of many mifcarriages. Men often refolve upon fome amendment of life, from prudence, conveniency, or even from imperfect convictions, and fome apprehenfion of eternity itself. But though these refolutions are formed with feeming fincerity, inherent corruption foon becomes too strong for such feeble oppofition. Remember therefore our Saviour's caution, "Either make the tree good, and his fruit good; or make "the tree corrupt, and his fruit corrupt." If you defire to live a life of holiness or virtue, apply to God through Chrift, for the pardon of your fins, and peace with him. Entreat of him alfo, in the fame prevailing name, that by his grace he would implant in you "a new heart, and a "new fpirit, that you may walk in his ways, and obferve "his judgments to do them."

3. Learn alfo how injurious they are to the doctrine of falvation by faith in Chrift, who flander it as unfriendly to holinefs of life. So far from being unfavorable to holiness, it makes the most effectual provifion for it. Obedience to

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the whole law of God, is embraced by every believer as his choice, and promised as his duty; only he expects to derive ftrength from his Redeemer to enable him to discharge it. I defire to bear witnefs, and fo will every faithful minifter of the New Teftament, that Chrift came not to deftroy the law, but to fulfil it. He hath not only left it in its full force upon the confcience, but he hath added to its obligation. The awful fanction of the law fhall take place upon every impenitent finner. It is well reprefented by the flying roll, in the prophecies of Zechariah, chap. v. 3, 4. Then faid he unto me, This is the curfe that goeth "forth over the face of the whole earth: for every one that ftealeth, fhall be cut off as on this fide, according to it; and every one that fweareth, fhall be cut off as on that fide, according to it. I will bring it forth, faith the Lord of hosts, and "it fhall enter into the house of the thief, and into the house "of him that fweareth falfely by my name; and it shall re"main in the midft of his houfe, and fhall confume it, "with the timber thereof, and the ftones thereof." See alfo the fuperadded fanction of the gofpel, Heb. x. 28, 29, "He that defpifed Mofes law, died without mercy, under "two or three witneffes: of how much forer punishment, fuppofe ye, fhall he be thought worthy, who hath trod"den under foot the Son of God, and hath counted the "blood of the covenant, wherewith he was fanctified, an

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unholy thing, and hath done despite unto the Spirit of "grace?" Hear it, my brethren, hear it for your fouls fake, any known fin allowed in the heart or conversation, is as inconfiftent with falvation under the covenant of grace as under the covenant of works; or rather, to speak more properly, as many as continue in the practice of fin are condemned already, and remain under the power of that ministration of death. To delight in the law of the Lord after the inward man, is the fruit of faith, the character of the new nature, and neceffary to fit you for the divine prefence.

4. Suffer me to fay a few words, for the reproof and conv ction of thofe who are living in contempt of the gofpel. Alas! how many are there who turn a deaf ear to the most earnest and preffing invitations addreffed to them

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in the word of God, and enforced by his providence ! There are two forts of despisers of the gofpel. (1.) Those who are open and avowed enemies to the doctrine of the gofpel, who defert it, defpife it, or flander it. Too many there are of this character in the prefent age, to whom the crofs of Chrift is foolifhnefs. O! how deplorable is their folly and how aggravated their guilt! If this is the divine commandment, That we should believe in the name of the Son of God; and if there is truth in the divine word, "That there is no falvation in any other;" miferable indeed must be the ftate of those who are found thus fighting against God. Will it be a light thing to be found defpifers of all that grace and love manifefted in the gofpel? How heavy is the threatening, in our Saviour's own words, against those who defpife the precious corner stone, and tried foundation, which is laid in Zion, Matth. xxi. 44. "And whofoever fhall fall on this ftone, fhall be bro"ken; but on whomsoever it shall fall, it will grind him "to powder. (2.) They are defpifers of the gofpel who, profeffing belief in the doctrine of Chrift, continue to live in unrighteoufnefs. He came to turn you from all your tranfgreffions, as well as to deliver you from condemnation. His power is particularly illuftrated in bringing finners from darkness to light, and from the power of "Satan unto God." The end of his coming is loft as to all those who continue in fin. If they are called by his name, they are a scandal to it; if they form any hopes from his fufferings, they will be difappointed; if they advance any claim to his mercy, it will be rejected; if they plead relation to him, he will openly renounce them: Matth. vii. 21, 22, 23. "Not every one that faith unto me, Lord, "Lord, fhall enter into the kingdom of heaven; but he "that doth the will of my Father which is in heaven.

Many will fay to me in that day, Lord, Lord, have we not 66 prophefied in thy name? and in thy name have caft out "devils? and in thy name done many wonderful works? "and then will I profefs unto them, I never knew you: "depart from me ye that work iniquity."

5. In the last place, Suffer me, in the moft earnest manner, to befeech every finner in this affembly, to believe in the name of the Son of God. I fay, every finner,

because those only who are fenfible that they are finners, will be obedient to the call.

Are you not therefore fenfible of your guilt and danger? Are your understandings so blinded? Is natural confcience itself fo feared, that you do not fee how much you ftand in need of a Saviour? Remember, that if there be any truth in the whole compass of natural and revealed religion that cannot be fpoken against, it is this, That God" is of purer eyes than that he can behold iniquity;" and that, for this reafon," he will render to every man "according to his works. It is a truth engraven upon the confcience, and ratified by the courfe of providence; the Heathens difcovered it through the thickeft darkness; and the guilty confefs it by their daily fears. What a harvest of converts would I bring in even in this affembly, if I could but lead to the Saviour every one that believes, in some measure, in a judgment to come! What an aftonifhing diforder is brought into our nature by fin? What a marvellous delufion is upon the mind, and what inconfiftency is there in the conduct of finners! It is hard to fay, which of the two is most amazing; their backwardnefs to receive the truth, or their unwillingness to obey it; their inattention to evidence on the one hand, or their forgetfulness of what they do believe, upon the other. Is there any perfon within these walls, who doubts that he is to die; or who does not believe, that he must be judged after death? Are you then ready for the trial? Have you ferved your Maker? Have you loved him above all? Have you lived to his glory? Have you fought and placed your happinefs in his favor? Or are you fenfible that iniquities have prevailed against you? Have they now taken hold upon you, fo that you cannot lift your eyes? Behold, I preach peace to you by Jefus Chrift. Believe in his name and merits for your pardon; rely on his grace and Spirit for your reformation; and return to God, through him, as your unchangeable portion. This is the tenor of the gofpel: Luke xxiv, 46, 47. "Thus it is

"written, and thus it behoved Chrift to fuffer, and to rife

from the dead the third day: and that repentance and "remiffion of fins fhould be preached in his name, among "all nations, beginning at Jerufalem."

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And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

ACTION SERMON.

MY BRETHREN,

O as many as have any belief of eternity, it must be

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a matter of unspeakable moment to know, how they may have confidence towards God. This enquiry becomes, if poffible, ftill more ferious, when we confider man as in a lapsed and corrupt state by nature, as guilty, and obnoxious to his Maker's righteous judgment. Then it becomes neceffary, not only to preferve the favor, not only to avoid the difpleasure, but to feek for fome shelter or covering from the wrath of God.

This is the account given us of our condition in fcripture; which, as it is a truth of the utmost importance, lying at the foundation of all religion, I have often endeavored both to explain and enforce. And happy, happy they who have heard with application; happy they whofe eyes have been opened on their danger as finners; who have feen and felt the evil of fin, as a departure from, and rebellion against a most holy, righteous and gracious God.

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