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eril fountain flow forth the bitter streams of vanity, thirst of praise, ambition, covetousness, the lust of the flesh, the lust of the eye, and the pride of life. From this arise anger, hatred, malice, revenge, envy, jealousy, evil surmisings: from this, all the foolish and hurtful lusts that now "pierce thee through with many sorrows," and, if not timely prevented, will at length drown thy soul in everlasting perdition.

3. And what fruits can grow on such branches as these? Only such as are bitter and evil continually. Of pride cometh contention, vain boasting, seeking and receiving praise of men, and so robbing God of that glory which he cannot give unto another: Of the lust of the flesh, come gluttony or drunkenness, luxury or sensuality, fornication, uncleanness; variously defiling that body which was designed for a temple of the Holy Ghost : Of unbelief, every evil word and work. But the time would fail, shouldest thou reckon up all; all the idle words thou hast spoken, provoking the Most High, grieving the Holy One of Israel; all the evil works thou hast done, either wholly evil in themselves, or at least, not done to the glory of God. For thy actual' sins are more than thou art able to express, more than the hairs of thy head. Who can number the sands of the sea, or the drops of rain, or thy iniquitics?

4. And kuowest thou not that “The wages of sin is Death ? -Death not only temporal, but eternal. “The soul that sinneth, it shall die:” for the mouth of the Lord hath spoken it. It shall die the second death, This is the sentence, to “be punished” with never-ending death, “ with everlasting destruction from the presence of the Lord, and from the glory of his power.” Κμowest thou not that every sinner, ενοχος εςι τη γεεννη το πυρος, not properly is in danger of hell-fire; that expression is far too weak; but rather, is under the sentence of hell-fire; doomed already, just dragging to execution. Thou art guilty of everlasting death. It is the just reward of thy inward and outward wickeduess. It is just, that the sentence should now take place. Dost thou see, dost thou feel this ? Art thou thoroughly convinced, that thou deservest God's wrath, and everlasting damnation? Would God do thee no wrong, if he now commanded the earth to open, and swallow thee up? If thou wert now to go down quick into the pit, into the fire that never shall be quenched ? If God hath given thee truly to repent, thou hast a deep sense that these things are so; and that it is of his mere mercy thou art not consumed, swept away from the face of the earth.

5. And what itilt thou do to appease the wrath of God, to atone for all thy sins, and to escape the punishment thou hast so justly cicservedAlas, thou canst do nothing: nothing that will in any wise make amends to God for one evil worli, or word, or thought. I thou couldest now do all things well, is from this very hour, till thy sonishonld return to God, thou coullest perform perfect, uninterruptei obedience, cren this would not atone for what is past. The not increasing the debe would not discharge it. It would still remain as great as crer. yea, the present and future obedience of all the men upon carth, and all the angels in hcareii, would never make satisfaction to the justice of God for one single sin. Ilow vain, then, was the thought of atoning for thy own sins, by any thing thou couldest do! It costeth far more to redeem one soul, than all mankind is able to pay. So that were there no other help for a guilty sinner, without doubt he must have perished cverlastingly.

6. But suppose perfect obedience, for the time to come, could atone for the sins that are past, this would profit thee nothing ; for thou art not able to perform it; no, not in any one point. Begin now: make the trial. Shake off that outward siu that so easily besetteth thee. Thou canst ijot. How then wilt thou change thy lite from all evil to all good? Jodeed, it is impossible to be done, unless first thy heart be changed. For, so long as the tree remains evil, it cannot bring forth good fruit. But art thou able to change this own heart, from all sin to all holiness? To quicken a soul that is dead in sin ? Dead to God, and alive only to the world! No more than thou art able to quicken a dead body; to rai:e to life him that lieth in the grave. Tea, thou art not able to quicken thy soul in any degree, no more than to give any degree of life to the dead body. Thou caust de nothing, more or less, in this matter ; thou art uiterly without strength. To be deeply sensible of this, how helpless thou art, as well as how gnity and how sinful, this is that “repentance not to be repented of,” which is the forerunner of the Kingdom of God.

7. If to this lively conviction of thy inward and outrrard sins, of thytter guiltiness and helplessness, there be added suitable affections,-sorrow of heart, for having despised thy own mercies, -remorse, and self-condemnation, having thy mouth stopped, --shame to lift up thine eyes to heaven, - fear of the wrath of God abiding on thee, of his curse hanging over thy head, and of the fiery indignation ready to devour those who

forget God, and obey not our Lord Jesus Christ,-earnest desire to escape from that indignation, to cease from evil, and learn to do well;—then I say unto thee, in the name of the Lord, “Thou art not far from the kingdom of God.” One step more, and thou shali enter in. Thou dost repent. Now, Believe the Gospel."

8. The Gospel, (that is, good tidings, good news for guilty, helpless sinners,) in the largest sense of the word, means, the whole revelation made to meu by Jesus Christ; and sometimes the whole account of what our Lord did and suffered, while he tabernacled among men. The substance of all is, “ Jesus Christ came into the world to save sinners :” Or, “God so loved the world, that he gave his only begotten Son, to the eld we might not perish, but have everlasting life:” Or, “He vas bruised for our transgressions ; he was wounded for, our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed."

9. “Believe" this, and the Kingdom of God is thine. By faith thou attainest the promise. “He pardoneth and absolveth all that truly repent, and unfeignedly believe his holy Gospel.”. As soon as ever God hath spoken to thy heart, “Be of good cheer, thy sins are forgiven thee,” his kingdom comes: thou bast “Righteousness, and Peace, and Joy in the Holy Ghost.”

10. Only beware thou do not deceive thy own soul, witlt regard to the nature of this Paith. It is not, as some have fondly conceived, a bare assent to the truth of the Bible, of the articles of our Creed, or of all that is contained in the Old and New Testament. The Devils believe this, as well as I or thou! And yet they are Devils still. But it is, over and above this, a sure trust in the mercy of God, through Christ Jesus. It is a confidence in a pardoning God. It is a divine evidence or conviction, that “God was in Christ reconciling the world to bimself, not imputing to them their former trespasses; and, in particular, that the Son of God hath loved me, and given himself for me, and that I, even I, am now reconciled to God by the blood of the cross.

11. Dost thou thus bcliere? Then the peace of God is in thy heart, and sorrowing and sighing fee away. Thou art no longer in doubt of the love of God; it is clear as the noon-day sun. Thou criest out, “My song shall be always of the lovingkindness of the Lord: with my mouth will I ever be telling of thy truth, from one generation to another.” Thon art no longer afraid of hell, or death, or himn that had once the power of dicatlı, the Devil; no, nor painfully afraid of God himseis; only thou hast a tender, tilial fear of offending him. Dost thou believe? Then thy “soul doth magnify the Lord," and thy “spirit rejoiceth in God thy Saviour.” Thou rejoicest in that thou hast "redemption throngh his blood, even the forgiveness of sins." Thou rejoicest in that “Spirit of Adoption,” which crieth in thy heart, “ Abla, Father!” Thou rejoicest in a "hope full of immortality;” in reaching forth unto the "mark of the prize of thy high calling;" in an earnest expectation of all the good things which God hatha prepared for them that love him.

12. Dost thou now believe? Then the love of God is now shed abroad in thy heart. Thou lovest him, because he first loved us.

And, because thou lovest God, thou lovest thy brother also. And, being filled with “ love, peace, joy," thou art also filled with “longsutlering, gentleness, fidelity, goodness, meekness, temperance," and all the other fruits of the same Spirit; in a word, with whatever dispositions are holy, are heavenly, or divine. For while thou beholdest with open, uncovered face, (the veil being now taken away,) "the glory of the Lord," his glorious love, and the glorious image wherein thou wast created, thou art “changed into the same image, from glory to glory, by the Spirit of the Lord."

13. This repentance, this faith, this peace, joy, love, this change from glory to glory, is what the wisdom of the world has voted to be madness, mere enthusiasm, utter distraction. But thou, O man of God, regard them not; be thou moved by none of these things. Thou knowest in whom thou hast believed. See that no man take thy crown. Whereunto ibou hast already attained, hold fast, and follow', till thou attain all the great and precious promises. And thou who hast not yet known him, let not rain men make thee ashamed of the Gospel of Christ. Be thou in nothing terrified by those who speak evil of the things which they know not. God will soon tull thy heaviness into joi: 0 let not thy hands hang down. Yet a little longer, and he will take away thy fears, and give thee the spirit of a sound mind. He is nigh “that justitieth: who is he that condemuch! It is Christ that died, vea rather, that rose again, who is eren now at the right bad of Goil, making intercession” for thee.

Now cast Uyself on the Lamb of God, with all thy sins, how many soever they be: and “an entrance shall fu011] be ministered into ther, into the kingdom oi our Lord and Saviour Jesus Christ!"

SERMON VIII.

THE FIRST FRUITS OF THE SPIRIT.

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.Rom. viii. 1.

1. By “them which are in Christ Jesus," St. Paul evidently means, those who truly believe in him; those who, "being justified by faith, have peace with God, through our Lord Jesus Christ.” They who thus believe do no longer “walk after the flesh,” no longer follow the motions of corrupt nature, but “after the Spirit;" both their thoughts, words, and works, are under the direction of the blessed Spirit of God.

2. « There is therefore now no condemnation to these. There is no condemnation to them from God; for he hath justified them " freely by his grace, through the redemption that is in Jesus.” He hath forgiven all their iniquities, and blotted out all their sins. And there is no condemnation to them from within; for they “ have received not the spirit of the world, but the Spirit which is of God; that they might know the things which are freely given to them of God;' (1 Cor. ij. 12;) which Spirit “ beareth witness with their spirits, that they are the children of God.” And to this is added, the testimony of their conscience, “that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, they have had their conversation in the world.” (2 Cor. i. 12.)

3. But because this scripture has been so frequently misunderstood, and that in so dangerous a manner; because such multitudes of “unlearned and unstable men,(ou quadels xq asrıçıxtol, men untaught of God, and consequently unestablished in the truth wbich is after godliness,) have wrested it to their own destruction; I propose to show, as clearly as I can, first, VOL. I. No. 2.

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