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invitations of the gospel, and persecuting Christ's ministers, and so provoking God to give up Jerusalem and the nation to destruction. Then the king sends forth his servants into the high-ways, to call in all sorts ; upon which many flocked into the king's house : hereby most plainly representing the preaching the gospel to the Gentiles, and their flocking into the Christian church. This gathering of the Gentiles into the king's house, is BEFORE the day of judgment, and the man without the wedding-garment among them. It fitly represents the resorting that should be to the Christian church, during the day of grace, through all ages; but by no means signifies men's coming for salvation after the day of grace is at an end, at Christ's appearing in the clouds of heaven. Let this parable be compared with that parallel place, Luke xiv. 16–24. The company gathered to the marriage in this parable, plainly represents the same thing with the company of virgins gathered to the marriage in the other parable, Mat. xxv. viz. the company of visible saints, or the company belonging to the visible kingdom of heaven ; and therefore both parables are introduced alike with these words, “ The kingdom of heaven is like unto," &c. As to the man's being cast out of the king's house when the king comes in to see his guests, it is agreeable to other representations made of false Christians being thrust out of God's kingdom at the day of judgment; the “servant's not abiding in the house for ever, though the son abideth ever ;” God's "taking away their part out of the holy city, and blotting their names out of the book of life,”' &c.

Mr. Stoddard says, “ This person that had not a weddinggarment, was a reprobate ; but every one that partakes of the Lord's supper without grace is not a reprobate." I answer, all

I that will be found in the king's house without grace when the king comes in to see the guests, are doubtless reprobates.

If it be questioned, whether by the wedding-garment be meant true piety, or whether hereby is not intended moral sincerity, let the Scripture interpret itself ; which elsewhere tells us plainly what the wedding-garment is at the marriage of the Son of God : Rev. xix. 7, 8. “ The marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints.” None, I suppose, will say, this righteousnes that is so pure, is the common grace of lukewarm professors, and those that go about to serve God and mammon. The same wedding-garment we have an account of in Psal. xlv. 13, 14. “ The king's daughter is all glorious within, her clothing is of wrought gold: she shall be brought unto the king in raiment of needle-work.” But we need go no where else but to the parable itself; that alone determines the matter. The wedding-garment spoken of as that without which professors will be excluded from among God's people at the day of judgment, is not rral sincerity, or common grace, but special saving grace. If common grace were the wedding-garment intended, not only ""nd the king cast out those whom he found without a wedding-garment, but also many with a wedding-garment : for all such as shall be found then with no better garment than moral sincerity, will be bound hand and foot, and cast into outer darkness : such a wedding garment as this will not save them. So that true piety, unfeigned faith, or the righteousness of Christ which is upon every one that believeth, is doubtless the wedding-garment intended. But if a person has good and proper ground to proceed on in coming into the king's house, that knows he is without this wedding-garment, why should the king upbraid him, saying, “ How camest thou in hither, not having a wedding-garment ?" And why should he be speechless, when asked such a question ? Would he not have had a good answer to make ? viz.“ Thou thyself hast given me leave to come in hither, without a wedding-garment." Or this, " Thy own word is my warrant ; which invited such as had only common grace or moral sincerity to come in."

SECT. VI.

What took place, in fact, in the manner and circumstances of

the admission of members into the primitive Christian church, and the profession they made in order to their admission, as recorded in the Acts of the Apostles, will further confirm the point.

We have an account, concerning these, of their being first awakened by the preaching of the apostles and other ministers, and earnestly inquiring what they should do to be saved ; and of their being directed to repent and believe on the Lord Jesus, as the way to have their sins blotted out, and to be saved ; and then, upon their professing that they did believe, of their being baptized and admitted into the Christian church. Now can any reasonably imagine, that these primitive converts, when they made that profession in order to their admission, had any such distinction in view as that which some now make, of two sorts of real Christianity, two sorts of sincere faith and repentance, one with a moral and another with a gracious sincerity ? Or, that the apostles, who disciplined them and baptized them, had instructed them in any such distinction? The history informs us of their

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teaching them but one faith and repentance; Believing in Christ that they might le saved, and repentance for the remission of sins : and it would be unreasonable to suppose, that a thought of any lown.. nr ciher kind entered into the heads of these converts, when immediately upon their receiving such instructions they prosessed faith and repentance; or that those who admitted them understood them as meaning any other but what they professed.

Let us particularly consider what we are informed con. cerning those multitudes, whose admission we have an account of in Acts ii. We are told concerning the three thousand first converts, that they were greatly awakened by the preaching of the apostles, pricked in their hearts, made sensible of their guilt and misery; and said to Peter, and the rest of the apostles, men and brethren, what shall we do? i. e. What shall we do to be saved, and that our sins may be remitted? Upon which they directed them what they should do, viz. Repent and be baptized, in the name of the Lord Jesus, for the remission of sins. They are here directed into the way of salvation, viz. Faith and repentance, with a proper profession of these.—Then, we are tuin, that they which gladly received the word were baptized ; that is, they which appeared gladly to receive the word, or manifested and professed a cordial and cheerful compliance with the calls of the word, with the directions which the apostles had given them. The manifestation was doubtless by some profession, and the profession was of that repentance for the remission of sins, and that faith in Christ, which the apostles had directed them to, in answer to their inquiry, what they should do to be saved? I can see no ground to suppose they thought of any lower or other kind. And it is evident by what follows, that these converts now looked upon it that they had complied with these directions, and so were at peace with God. Their business now is to rejoice and praise God from day to day ; " they continued steadfastly in the apostles' doctrine and fellowship continuing daily with one accord in the temple, and breaking bread from house to house, they did eat their meat with gladness and singleness of heart, praising God." The account of them now is not as of persons under awakenings, weary and heavy-laden sinners, under an awful sense of guilt and wrath, pricked in their hearts, as before ; but of persons whose sorrow was turned into joy, looking on themselves as now in a good estate. And in the last verse it is said, “The Lord added to the church daily such as should be saved;" in the original it is tous ou oueves, the saved ; 01 owSouEvol was à common appellation given to all visible Christians, or to all mem. bers of the visible Christian church. It is as much as to say, the converted, or the regenerate. Being converted is in ScripVOL. IV.

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ture called being saved, because it is so in effect; they were “passed from death to life," John v. 24. Tit. i. 4. “ According to his mercy he SAVED us, by the washing of REGENERĂTION, and renewing of the Holy Ghost.” 2 Tim. i. 9. “Who hath SAVED us, and called us with an holy calling." Not that all who were added to the visible church were indeed regenerated, but they were so in profession and repute, and therefore were so in name. 1 Cor. i. 18. “ The preaching of the cross is to them that perish, foolishness; but unto us [i. e. us Christians which are SAVED, [Gois ou quevous] it is the power of God." So those that from time to time were added to the primitive church, were all called or owSousvos, the saved. Before, while under awakenings, they used to inquire of their teachers, what they should do to be saved ; and the directions that used to be given them, were to repent and believe in Christ, and before they were admitted into the church, they professed that they did so; and thenceforward, having visibly complied with the terms proposed, they were called THE SAVED ; it being supposed that, they now had obtained what they inquired after when they asked what they should do to be saved. Accordingly we find that Christ's ministers treated them no more as miserable perishing sinners, but as true converts ; not setting before them their sin and misery to awaken them, and to convince them of the necessity of a Saviour, exhorting them to fly from the wrath to come, and seek conversion to God; but exhorting them to hold fast the profession of their faith, to continue in the grace of God, and persevere in holiness ; endeavouring by all means to confirm and strengthen them in grace. Thus when a great number believed and turned to the Lord at Antioch, Barnabas was sent to them ; " who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they should cleave to the Lord.” Acts xi. 23 ; see also Acts xiii. 43, and xiv. 22. and xv. 32, 41. and xx. 32. And when the apostles heard of the conversion of the Gentiles to the Christian faith, visible by their profession when they joined themselves to the Christian church, they supposed and believed that God had given them saving repentance, and an heart-purifying faith. Acts xi. 18. “ When they heard these things, they held their peace, and glorified God, saying, Then hath God also granted unto the Gentiles REPENTANCE unto LIFE. Chap. xv. 9.“ And put no difference between us and them, purifying their hearts by FAITH.”

If

any should here object, that when such multitudes were converted from Judaism and Heathenism, and received into the Christian church in so short a season, it was impossible there should be time for each one to say so much in his public

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profession, as to be any credible exhibition of true godliness to the church: I answer, this objection will soon vanish, if we particularly consider how the case was with those primitive converts, and how they were dealt with by their teachers. It was apparently the manner of the first preachers of the gospel, when their hearers were awakened, and brought in good earnest to inquire what they should do to be saved, then particularly to instruct them in the way of salvation, and explain to them what qualifications must be in them, or what they must do in order to their being saved, agreeable to Christ's direction, Mark xvi. 15, 16. This we find was the method they took with the three thousand, in the second chapter of Acts, ver. 37–40. And it seems, they were particular and full in it: they said much more to them than the words recorded. It is said, ver. 40, “ With many other words did Peter testify and exhort." And this we find to be the course Paul and Silas took with the jailer, chap. xvi. Who also gave more large and full instructions than are rehearsed in the history. And when they had thus instructed them, they doubtless saw to it, either by themselves or some others who assisted them, that their instructions were understood by them, before they proceeded to baptize them. For I suppose, none with whom I have to do in this controversy, will maintain, from the apostles' example, that we ought not to insist on a good degree of doctrinal knowledge in the way and terms of salvation, as requisite to the admission of members into the church. And after they were satisfied that they well understood these things, it took up no great time to make a profession of them, or to declare that they did or found in themselves, those things they had been told of as necessary to their salvation. After they had been well informed what saving faith and repentance were, it took up no more time to profess that faith and repentance, than any other. . In this case not only the converts' words, but the words of the preacher, which they consented to, and in effect made their own, are to be taken into their profession, For persons that are known to be of an honest character, and manifestly qualified with good doctrinal knowledge of the nature of true godliness, in the more essential things which belong to it, solemnly to profess they have or do those things, is to make as credible a profession of godliness as I insist upon. And we may also well suppose, that more words were uttered by the professors, and with other circumstances to make them credible, than are recorded in that very brief history, which we have of the primitive church in the Acts of the Apostles; and also we may yet suppose one thing further, viz. that in that extraordinary state of things so particular a profession was not requisite in order to the church's satisfaction, either of doctrines assented

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