תמונות בעמוד
PDF
ePub

xxxiv

Conclusions from the preceding Discourse.

descriptions of God's love and goodness to us; which are to operate as a moral mean upon our hearts. They are a display of the love of God, who is the FATHER of the Universe, who cannot but delight in the well being of his creatures; and being perfect in goodness, possessed of all power, and the only original of all life and happiness, must be the prime author of all blessedness; and bestow his favours in the most free, generous, and disinterested manner. And therefore, those blessings, as freely bestowed antecedently to our obedience, and perfectly consonant to the nature and moral character of God. He has freely, in our first birth and creation, given us a distinguished and eminent degree of being, and all the noble powers and advantage of reason: are what should stop the course of his liberality, or hinder his conferring new and higher blessings, even when we could pretend no title or claim to them? And as the blessings of the Gospel are of the most noble kind, raising us to high dignity, and the most delightful prospects of immortality; they are well adapted to engage the attention of men, to give the most pleasing ideas of God, to demonstrate most clearly what nature itself discovers, that he is our FATHER, and to win and engage our hearts to him in love, who has, in a manner, so surprising, loved us. By promising the remission of sins, protection and guidance through this world, and the hope of eternal life, every cloud, discouragement and obstacle, is removed; and the grace of God, in its brightest glory, shines full upon our minds, and is divinely powerful to support our patience, and animate our obedience under temptations, trials and difficulties; and to inspire peace of conscience, comfort and joy.

123. IV. These principles ought to be admitted and claimed by all Christians, and firmly established in their hearts; as containing privileges and blessings in which they are all undoubtedly interested. Otherwise it is evident, they will be defective in the true principles of their religion, the only ground of their Christian joy and peace, and the proper motives of their Christian obedience. Now those principles, (namely, our election, vocation, justification, regeneration, sanctification, &c. in Christ, through the free grace of God,) are admitted, and. duly established in our hearts, by FAITH. Faith then, as exercised upon the blessings which God has gratuitously bestowed upon us, is, in our hearts, the foundation of the Christian life and retaining and exercising this Christian virtue of Faith, is called tasting that the Lord is gracious, 1 Pet. ii. 3.; having*, or holding fast grace, Heb. xii. 28; growing in grace, 2 Pet. iii. 18; being strong in the grace of Jesus Christ, 2 Tim. ü. l.; holding faith, 1 Tim. i. 19, iii. 9.; continuing in the faith grounded and settled, and not being moved away from the hope of the Gospel, Col. i. 23.; holding fast the confidence and rejoicing of hope, Heb. iii. 6.; holding the beginning of our confidence steadfast, Heb. iii. 14.; having (holding) hope, 1 John iii. 3.; hoping perfectly for the grace that is to be brought unto us at the Revelation of Jesus Christ, 1 Pet, i. 13.; giving earnest, heed to the things we have heard, Heb. ii. 1.; having (holding) the Son, or Christ, 1 John v. 12. By these, and such like phrases, the Apostles express our being thoroughly persuaded of, and duly affected with, the blessings included in our election, vocation, justification, &c. Or, their being firmly established in our hearts as principles of obedience, to secure our perseverance and final happiness; through the mighty working of God's power, to purify our hearts, and to guard us through all our spiritual dangers and conflicts; which power will always assuredly attend every one, who holds faith, grace, and hope, 1 Pet. i. 5. Here note; that the primary object of faith is not in ourselves, but in God. Not our own obedience or goodness, but the free grace of God, is the primary object of Faith. But the fruit of Faith must be in ourselves. The grace or free gift of God is the foundation of faith; and faith is the foundation of the whole life of a true Christian. 2 Pet. i. 5, 6, 7, Giving all diligence, add to your FAITH virtue, &c. Jude 20, Building up yourselves, on your most holy FAITH, &C. 124. These antecedent blessings are the first principles of the Christian religion: but the first principles of religion must be free from all doubt or scruple; otherwise the religion which is built upon them, must sink, as having no foundation. The principles of natural religion, that I am endowed with a rational nature, that there is a God in whom I live, move, and have my being, and to whom I am accountable for my actions, are perfectly evident; otherwise the obligations of natural religion would be necessarily doubtful and uncertain. In like

Exu, to have in such passages signifies to keep, or hold, as a property or principle for use. Mat. xiii. 12. xxv. 29. John iii. 29, v. 42. viii. 12. Rom. i. 28. xv. 4. 1 Thes. iii. 6. 1 Tim. i. 19. iii. 9. Heb. vi, 9. ix. 4. 1 John ii. 23. iii, 3. v. 12. 2 John ver. 9.

[merged small][ocr errors]

manner, the first principles of the Christian religion must be free from all perplexity; otherwise its obligations must be doubtful and perplexed. If it be doubtful whether ever Christ came into the world to redeem it, the whole Gospel is doubtful; and it is the same thing, if it be doubtful who are redeemed by him; for, if he has redeemed we know not whom, it is nearly the same thing, with regard to our improvement of redemption, as if he had redeemed no body at all.

125. Faith is the first act of the Christian life to which every Christian is obliged, and therefore it must have a sure and certain object to work upon; but if the love of God in our election, calling, adoption, justification, redemption, &c, be in itself uncertain to any persons, in the Christian church, then faith has no sure nor certain object to work upon with respect to some Christians; and consequently some Christians are not obliged to believe; which is false.

126. Further, the Apostles make our election, calling, adoption, &c. motives to obedience and holiness. And therefore these (our election, calling, adoption, &c.) must have an existence antecedent to our obedience; otherwise they can be no motive to it. And if only an uncertain, unknown number of men be elected to eternal life, no individual can certainly know that he is of that number; and so, election can be no motive to obedience to any person in the Christian church. To confine election, adoption, &c. to some few, is unchurching the greatest part of the church, and robbing them of common motives and comforts.

127. Our election, adoption, and other antecedent blessings, are not of works; consequently we are not to work for them, but upon them. They are not the effect of our good works, but our good works are the effect of them; they are not founded upon our holiness, but our holiness is founded upon them. We do not procure them by our obedience, for they are the effect of free grace, but they are motives and reasons exciting and encouraging our obedience. Therefore our election is not proved by our sanctification, or real holiness. Our real happiness proves, that our election is made sure; but our election itself is proved by the free grace of God.

128. From all this it follows, that we, as well as the Christians of the first times, may claim, and appropri ate to ourselves all the fore-mentioned antecedent blessings, without any doubt or scruple. In confidence of hope and full assurance of faith we may boldly say, "the Lord is my helper," and come with boldness to the throne of grace. Our life, even eternal life, is sure to every one of us in the promise of God, and the hands of our Lord Jesus Christ. And the business of every Christian is not to perplex himself with doubts, and fears, and gloomy apprehensions; but to rejoice in the Lord, and to do the duties of his place cheerfully and faithfully, in the assured hope of eternal life through Jesus Christ, to him be everlasting glory and praise. Amen.* 129. V. From the preceding collection of texts we may gather; that some of the expressions, whereby the antecedent blessings are signified, such as elect, justify, sanctify, &c. may be used in a double sense; namely, either as they are applied to all Christians in general in relation to their being translated into the kingdom of God, and made his peculiar people, enjoying the privileges of the Gospel. Or, as they signify the effects of those privileges. Wherever any blessing is assigned to all Christians without exception; wherever it is said not to be of works, wherever Christians are expected to make a due improvement of it, and threatened with the loss of God's blessing, and of eternal life if they do not; there, the expressions which signify that blessing, are to be understood in a general sense as denoting a gospel privilege, profession or obligation. And in this general sense, saved, elect, chosen, justified, sanctified are sometimes used; and calling, called, election are, I think, always used in the New Testament. But when any blessing denotes real holiness, as actually existing in the subject, then it may be understood in the special and eminent sense, and always must be understood in this sense, when it implies the actual possession of eternal life. And in this sense, saved, elect, chosen, justify, sanctify, born of God, are sometimes used. Mat. xx. 16, Many are called but few are chosen, (who make a This is all right, when the sinner has been led by a deep knowledge of his lost estate, to seek and find redemption in the blood of the Lamb: then it is his business to rejoice in the Lord and do the duties of his place cheerfully and faithfully, in the assured hope of eternal life through Jesus Christ. But he must not presume, because he is in a Christian church, and believes the doctrines of Christianity, that therefore he is safe. He cannot be safe unless Christ be formed in his heart the hope of glory.

A. C.

xxxvi

Conclusions from the preceding Discourse.

worthy use of their calling.) Mat. xxiv. 31, He shall send his angels with a great sound of a trumpet, and they shall gather together his elect. xii. 36, 37, In the day of judgment, by thy words thou shalt be justified, and by thy words thou shalt be condemned. 1 Thes. v. 24, The God of peace sanctify you wholly, &c. 1 John ii. 29, Every one that doth righteousness is born of him. iv. 7, Every one that loveth is born of God, in the eminent sense.

130. The Faith, which gave a person a place or standing in the Christian church, was a profession considered simply, and separately from the fruits and effects of it. But it included a profession of repentance, of forsaking sin and idolatry, and of bringing forth the fruits of righteousness. And it is the continued profession of this faith in Christ, which gives us a continued right to a place in the church. For, if we cast off our first faith, we renounce our profession, we cease to be Christians, or we no longer continue to be the peculiar family of God.

131. Here it should be carefully observed that it is very common, in the sacred writings, to express, not only our Christian privileges, but also the duty to which they oblige in the present or preterperfect tense; or to speak of that as done, which only ought to be done; and which, in fact, may possibly never be done. Mal. i. 6, A son honours, (ought to honour,) his father. Matt. v. 13, Ye are, (ought to be,) the salt of the earth; but if the salt have lost his savour, &c. Rom. ii. 4, The goodness of God leads, (ought to lead,) thee to repentance. Rom. vi. 2, 11. viii. 9. Col. iii. 3. 1 Pet. i. 6, Wherein ye (ought) greatly (to) rejoice. 2 Cor. iii. 18, We all with open face, (enjoying the means of) beholding as in a glass the glory of the Lord are, (ought to be, enjoy the means of being,) changed into the same image, from glory to glory. 1 Cor. v. 7, Purge out the old leaven, that ye may be a new lump, as ye are (obliged by the Christian profession to be,) unleavened. Heb. xiii. 14, We seek, (we ought to seek, or according to our profession, we seek,) a city to come. 1 John ii. 12, 15.-iii. 9. v. 4, 18.; and in various other places.

132. The man of true goodness, courage, and greatness of soul, is he who has that faith which worketh by love; who lives the life he now lives, by faith in the Son of God. Such a man is happy under all events. This is he, who, while he despises a vain life, has the truest and highest enjoyment of all that can be enjoyed in it. This is the man who alone properly lives; for he has nothing but life and immortality before him; death itself giving no interruption to his life. Blessed, unspeakably blessed is this man. Such the gospel is designed to make us all; and such we all may be, if we do not shamefully neglect the grace of God, and our own happiness. But the knowledge and sense of these things are generally lost among those called Christians; to whom the words of the Psalmist may be, too truly, applied: They are a people that do err in their hearts, for they have not known my ways. Psal. xcv. 10.

133. From all the preceding observations and arguments we may clearly see what is implied in preaching Christ. It is not teaching, that only a small, uncertain number among Christians, are ARBITRARILY redeemed elected, called, adopted, born again or regenerated; and that all the rest are, by a sovereign, absolute, and eternal DECREE, passed by, or reprobated. These are no principles of Christianity, but stand in direct contradiction to them, and have drawn a dark veil over the grace of the Gospel, sunk the Christian world into an abject state of fear, and a false superstitious humility; and thrown ministers into endless absurdities.—It is such doctrines as these that have misrepresented the Christian religion, harrassed the Christian world endlessly, by blending and confounding men's understandings, and imbittering their spirits; and have been the reason of calling in a false kind of learning, logic, metaphysics, and school divinity, in order to give a colour of reason to the grossest absurdities; and to enable divines to make a plausible show of supporting and defending palpable contradictions." See Dr. Taylor's Key to the Apostolical Writings.

A GENERAL SURVEY

OF THE

EPISTLE TO THE ROMANS.

"PAUL had never been at Rome when he wrote this letter, and therefore it cannot turn upon some particular points, to revive the remembrance of what he had more largely taught in person; or to satisfy the scrupulous in some things he might not have touched upon at all. But in it, we may expect a full account of his Gospel, or those glad tidings of salvation, which he preached among the Gentiles; seeing this Epistle was intended to supply the total want of his preaching at Rome.

He understood perfectly well the system of religion he taught, for he was instructed in it by the immediate Revelation of Jesus Christ, Gal. i. 11. Eph. iii. 3. 1Cor. xi. 23; and being also endowed with the most eminent gifts of the Holy Spirit, a man disinterested and quite unbiassed by any temporal considerations, we may be sure he has given us the truth, as he received it from our Lord, after his ascension. On the other hand, he was also well acquainted with the sentiments and system of religion which he opposed; for he was well skilled in Jewish literature, having had the best education his country could afford; and having been once a most zealous advocate for Judaism. Having frequently disputed with the Jews, he was thoroughly versed in the controversy, and knew very well what would be retorted upon every point: and therefore we may very reasonably suppose that the queries and objections, which the Apostle in this Epistle puts into the mouth of the Jews, were really such as had been advanced in opposition to his arguments.

He was a great genius and a fine writer; and he seems to have exercised all his talents, as well as the most perfect Christian temper, in drawing up this Epistle. The plan of it is very extensive; and it is surprising to see what a spacious field of knowledge he has comprised; and how many various designs, arguments, explications, instructions, and exhortations, he has executed in so small a compass.

This letter was sent to the world's metropolis, where it might be exposed to all sorts of persons, Heathens, Jews, Christians, Philosophers, Magistrates, and the Emperor himself. And I make no doubt that the Apostle kept this in view while he was writing; and guarded and adapted it accordingly.

However, it is plain enough it was designed to confute the unbelieving, and to instruct the believing Jew; to confirm the Christian, and to convert the idolatrous Gentile. Those several designs he reduces to one scheme, by opposing and arguing with the infidel or unbelieving Jew, in favour of the Christian or believing Gentile.

Upon this plan, if the unbelieving Jew escaped and remained unconvinced; yet the Christian Jew would be more inoffensively, and more effectually instructed in the nature of the Gospel, and the kind brotherly regards he ought to have to the believing Gentiles, than if he had directed his discourse plainly and immediately to him. But if his arguments should fail, in reference to the believing Jew, yet the believing Gentile would see his interest in the covenant and kingdom of God as solidly established, by a full confutation of the Jewish objections, (which were the only objections that could, with any show of reason, be advanced against it,) as if the Epistle had been written for no other purpose. And thus it is of the greatest use to us at this day.

It is also at present exceeding useful as it entirely demolishes the ingrossing pretensions, and imposing principles of the church of Rome. For a professed faith in Christ, and a subjection to him, is, in this Epistle, fully shewn to be the only gospel condition of a place in his church, an interest in the covenant of God, and of Christian fellowship. By this extensive principle God broke down the pales of his own antient inclosure, the Jewish church; and therefore, by the same principle, more strongly forbids the building any other partition-wall of schemes, and terms of Christian fellowship, devised by human wisdom, or imposed by human authority. He

xxxviii

A general Survey of the Epistle to the Romans.

then, who professes faith in Christ, and subjection to him, is, by the Apostle, allowed and demonstrated to be a member of the true visible church, and to have a right to all its privileges.

Both antients and moderns make heavy complaints of the obscurity of this Epistle, though all agree it is a great and useful performance. Origen, one of the fathers, compares our Apostle to a person who leads a stranger into a magnificent paluce, but perplexed with various cross and intricate passages, and many remote and secret apartments; shews him some things at a distance, out of an opulent treasury; brings some things near to his view; conceals others from it; often enters in at one door, and comes out at another: so that the stranger is surprised, and wonders whence he came, where he is, and how he shall get out. But we shall have a tolerable idea of this princely structure, if we observe, that it consists of four grand parts or divisions. The first division contains the five first chapters: the second, the sixth, seventh, and eighth the third, the ninth, tenth, and eleventh the fourth, the five last chapters.

:

PART I.-Displays the riches of Divine grace, as free to all mankind. Jews and Gentiles are equally sin ful and obnoxious to wrath; and therefore there was no way for the Jew to be continued in the kingdom of God, but by GRACE, through FAITH; and by grace and faith, the Gentile might be admitted into it.—To reject this way of justification, was to reject the very method in which Abraham himself was justified, or interested in the covenant made with him: in which covenant, believing Gentiles were included, as well as believing Jews; and had as great or greater privileges, to glory in.-But if the Jew should pertinaciously deny that, he could not deny, that all mankind are interested in the grace of God, which removes the consequence of Adam's offence. Through that offence all mankind were subjected to death; and through Christ's obedience all mankind should be restored to life at the last day. The resurrection from the dead is, therefore, a part of the grace of God in the Redeemer. And if all mankind have an interest in this part of the grace of God, why not in the whole of it? If all mankind were subjected to death through Adam's one offence; is it not much more reasonable that, through the opposite nobler cause, the obedience of the Son of God, all mankind should be interested in the whole of the grace, which God has established upon it?-And as for law, or the rule of right action, it was absurd for any part of mankind to expect pardon, or any blessedness upon the foot of that, seeing all mankind had broken it. And it was still more absurd, to seek pardon and life by the law of Moses, which condemned those that were under it to death for every transgression.

PART II.-Having proved that believing Jews and Gentiles were pardoned, and interested in all the privileges and blessings of the Gospel, through mere grace; he next shews the obligations laid upon them to a life of virtue and piety, under the new dispensation. And upon this subject he adapts this discourse to the Gentile Christians in the sixth chapter; and in the seventh, and part of the eighth, he turns himself to the Jewish Christians: then, from verse 12, to the end of the eighth chapter, he addresses himself upon the same head, to both Christian Jews and Gentiles; particularly, giving them right notions of the sufferings to which they were exposed, and by which they might be deterred from the duties required in the Gospel; and concluding with a very strong and lively assertion of the certain perseverance of all who love God, notwithstanding any infirmities or trials in this world.

PART III.-Gives right sentiments concerning the rejection of the Jews, which was a matter of great moment to the due establishment of the Gentile converts.

PART IV. Is filled with exhortations to several instances of Christian duty; and concludes with salutations to and from particular persons. It will be an advantage to the reader to have this sketch of the Epistle ready in his thoughts.

Further; we cannot enter into the spirit of this Epistle, unless we enter into the spirit of a Jew in those times; and have some just notion of his utter aversion to the Gentiles; his valuing and raising himself high upon his relation to God, and to Abraham; upon his law, and pompous worship, circumcision, &c. as if the Jews were the only people in the world who had any manner of right to the favour of God.

And let it also be well noted, that the Apostle, in this Epistle, disputes with the whole body of the Jews, without respect to any particular sect or party among them, such as Pharisees, Sadducees, &c. For the grand

« הקודםהמשך »