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Christ is a supposition self-contra From this I think it evidently dictory, However strongly any appears that the motive of the danman may assert that a believer's ger of sin is not weakened, but hath salvation is secure, he will not its full force upon those who expect scruple at the same time to ac- justification by the imputed rightknowledge, that if such believer eousness of Christ. And, if it is should sin wilfully and habitually, not weakened, it must be strengthand continue to do so, he would be ened by this persuasion, since, as I damned: but he will deny, that have shown above, none have so deep any such case ever did, or ever can a sense of the obligation of the law, possibly happen.*

and the evil of sin, and by conseThe objection must surely appear quence, none can have so great a strongest upon the principles of fear of its awful sanction. That those who make the nature of faith this is agreeable to Scripture, might to consist in a belief that Christ be shown at great length, where died for themselves in particular, the putting their right to the favour or of their own personal interest in of God and eternal life more and him, and the pardon and life which more beyond all doubt and queshe hath purchased, making assur. tion is recommended to believers, ance essential to its daily exercise. as an object of their care and dili. Yet even these will not deny, that gence. Thus says the apostle to their faith is not always equally the Hebrews, “And we desire that strong, and that their assurance is every one of you do show the same sometimes interrupted with doubts diligence, to the full assurance of and fears. Now, what is the cause hope, unto the end."* And the of these doubts, and this uncertain- apostle Peter, after a long enumety? Is it not always sin, more di- ration of the graces of the Chrisrectly, or by consequence? So that tian life, says, “ Wherefore, the rasin renders their faith doubtful, ther, brethren, give diligence to which is the very same thing with make your calling and election putting them in fear concerning sure.”+ Nay, the fear of wrath, their future state. Indeed, it is and of finally perishing, is reprenot more sure that our Redeemer sented by the apostle Paul himself, invites all weary, heavy-laden sin as one view at least, which habi. ners to come unto him that they tually influenced his own conduct: may find rest, than it is that the un “But I keep under my body, and righteous shall not inherit the king. bring it into subjection, lest that by dom of God. So that every in- any means when I had preached to stance of voluntary sin, must throw others, I myself should be a castback the believer, (at least as to his away.” I own sentiments,) into his former In the fourth place, Those who state, till he be again restored, by expect justification by the imputed faith and repentance.

righteousness of Christ, have the • Indeed, there can be nothing more

highest sense of the purity and hounfair, than to take one part of a man's liness of the divine nature; and belief, and hence argue against another therefore inust be under an habi. part, upon which the first is expressly tual conviction of the necessity of founded. If I should say, I am confident I shall never be drowned in a certain ric purity in order to fit them for his ver, because I am resolved never to cross

presence and enjoyment. If this it at all; would it not be absurd to reason

doctrine in its main design, or by thus: here is a man who hath a persua- any of its essential parts, had a sion he will never be drowned in this river, tendency to represent God (I will therefore he will be surely very headstrong and fool hardy in fording it when

not say as delighting in sin,) but as it overflows its banks, which is contrary Heb. vi. 11. † 2 Pet. i. 10. to the very foundation of my security? #1 Cor. ix. 27.

easy to be pacified towards it, pass- righteousness can have no commuing it by with little notice, and nion? Will any, after such views, punishing it but very slightly, there hope for his favour, while they remight be some pretence for drawing tain the love of sin, or expect to the conclusion complained of from dwell in his presence, while they it. For I think it may be allowed continue stained with its polluas a maxim, that as is the God so tion? are his worshippers, if they serve The same thing must also carry him in earnest. Whatever views convincing evidence with it, that to they have of the object of their es suppose Christ to have bought an teem and worship, they will en- impunity for sinners, and procured deavour to form themselves to the them a license to offend, is selfsame character. But if, on the con- contradictory, and altogether intrary, this doctrine preserves the consistent with the wisdom and purity of God entire; nay, if it uniformity of the divine governgives us still more strong, awful, ment: that he never could hate sin and striking views of it; it can so much before, and love it after never encourage such as believe it the sufferings of Christ; that he in the practice of sin.

could not find it necessary to puBut that this is the case with all nish it so severely in the surety, such as believe and understand the and yet afterwards love and bear doctrine of justification by the im- with it in those for whom that sureputed righteousness of Christ, may ty satisfied. Not only may this be be demonstrated in the clearest clearly established by reason and manner. It might indeed be shown argument, but it must be immedifrom a great variety of arguments ately felt by every one who sees the founded upon the mediation of necessity of the atonement of their Christ; at present I shall mention Redeemer. They will be so far but two, the propriety of which, from taking a liberty to sin, that on and their relation to the subject in the contrary they will be ready to hand every one must immediately cry out, “Who can stand before perceive. In the first place, That this holy Lord God ?”* AccordChrist behooved to suffer by divine ingly we shall find in experience, appointment for the expiation of that none are more ready to call in sin is not only equal with, but question the integrity of their own stronger than all other evidences of character, none more ready to the purity of God and his abhor- fear the effects of the sins that rence of sin. It is an event of the most striking and astonishing na

• It is a certain fact, that the number of ture, every reflection of which over- plexing doubts, or anxious fears, concern.

persons under distress of mind by perwhelms the mind, that the eternal ing their future state, is incomparably and only begotten son of God greater amongst the friends than the eneshould assume the likeness of sin mies of this doctrine. By this I do not ful flesh, and stand in the room of at all mean, either that their doubts are

dutiful or their fears desirable. Such a sinners; even though the merited state is to be looked upon as the fruit of punishment had been inflicted upon their own weakness and imperfection, the offenders themselves, it would and as a chastisement from a wise and not have been such a proof of the gracious God, either more immediate. purity of God. Here, even when trial, illustration, and perfecting of their he is inclined to mercy, its exercise grace and virtue : but its being more is obstructed till justice is satisfied. comnion among those who believe in Can any one consider this without Christ's imputed righteousness, than being deeply convinced that he is others, is a plain proof that this doctrine

doth not naturally tend to inspire any with a God of " purer eyes than to be an unholy boldness, or a secure and sloth. hold iniquity,” and with whom un- ful presumption.

cleave to them as unfitting them for whilst it makes imputed righteousthe divine presence, than such as ness the condition, plainly shows trust solely in the merits of Christ the necessity of inherent holiness, for their acceptance with God. as a qualification in our approaches

The second thing I proposed to to his throne. Suppose an earthly mention in the doctrine of Christ's prince were to be addressed by two mediation, which shows the purity different persons, one who thought of the divine nature, is our con he had a title upon his own merit tinued approach to God by him as to make an immediate application, an intercessor and advocate. It and another who could not apcontributes to keep continually proach him without one nearly reupon our minds, a sense of the di- lated to him, and in high favour at vine holiness and purity, and of our court to procure his admission, and own unworthiness, that we are not to back his request; which of these permitted to approach him but by would probably be most respectful the intercession of another. Such to his sovereign, and most solicita conduct in human affairs, proper ous to avoid giving offence by his ly serves to show dignity and conduct? Surely the latter; and greatness on the one part, distance so it is always with the humble, and unworthiness on the other. mortified believer, who "counts all The same conduct then, in God to things but loss for the excellency wards us, doth it not convince us, of the knowledge of Christ Jethat he must be sanctified of all them that draw near to him? And

• Phil, iii. 8.

sus."*

THE MISSIONARY.

My soul is not at rest. There comes a strange
And secret whisper to my spirit, like
A dream of night, that tells me I am on
Enchanted ground. Why live I here? The vows
Of God are on me, and I may not stop
To play with shadows or pluck earthly flowers,
Till I my work have done, and rendered up
Account. The voice of my departed Lord,
“Go TEACH ALL Nations," from the eastern world
Comes on the night air, and awakes my ear.

And I will go. I may not longer doubt
To give up friends and idol hopes,
And every tie that binds my heart
To thee, my country! Why should I regard
Earth's little store of borrowed sweets? I sure
Have had enough of bitter in my cup,
To show that never was it His design
Who placed me here, that I should live in ease,
Or drink at pleasure's fountain. Henceforth, then,
It matters not, if storm or sunshine be
My earthly lot-bitter or sweet my cup;
I only pray, God fit me for the work,
God make me holy, and my spirit nerve
For the stern hour of strife. Let me but know
There is an arm unseen that holds me up,
An eye that kindly watches all my path,
Till I my weary pilgrimage have done,
Let me but know I have a friend that waits
To welcome me to glory, and I joy
To tread the dark and death-fraught wilderness.

And when I come to stretch me for the last
In unattended agony, beneath
The cocoa's shade, or lift my dying eyes
From Afric's burning sand, it will be sweet
That I have toiled for other worlds than this;
I know I shall feel happier than to die
On softer bed. And if I should reach heaven
If one that hath so deeply, darkly sinned-
If one whom ruin and revolt have beld
With such a fearful grasp-if one for whom
Satan hath struggled as he hath for me,
Should ever reach that blessed shore! O how
This heart will flame with gratitude and love!
And through the ages of eternal years,
Thus saved, my spirit never shall repent
That toil and suffering once were mine below.

HYMN.
My Saviour! while with raptured eye
I see thee in the manger lie;
With wonder, yet with love, I scan
The weakness of the Son of Man.
But when, throughout thy mortal race,
Thy meek and lowly course I trace,
In ev'ry path thy footsteps trod,
Thou stand'st reveal'd the Son of God.
And oh! when rais'd by murd'rers high,
I see thee bleed, and faint, and die;
'Tis then, my dear, my gracious Friend!
The creature and Creator blend.
Transcendent mercy! matchless love!
Which brought Jehovah from above :
Mysterious union! wond'rous pow'r !
Which conquer'd in th' expiring hour.
Oh, for a harp by angels strung!
A seraph's fire, a cherub's tongue !
To chant, in loud triumphant strains,
That Christ a Prince and Saviour reigns.
Hell and the grave are vanquish'd now;
Their spoils adorn the victor's brow:
Let saints on earth their homago pay,
And saints in heav'n repeat the lay!

H. E.

JMiscellaneous.

ble that I should lose that sense of SKETCH OF THE LIFE OF REV. JACOB things which at such times I had; GREEN, A. M.

but when I come to be among peo

ple, I found myself bashful and re(Continued from page 581.)

luctant to speak to others with any I generally had great fervour and freedom; and when I did speak, it engagedness of soul when alone, was from my judgment, and not and before God in secret prayer; from any present view or sense of diand it sometimes seemed impossi- vine things, such as I had in secret. Vol. IX.Ch. Adv.

4 L

This I am ready to think has been in time I should be properly qualisomething peculiar in me, and what fied to preach. I cannot fully account for. Some I met with my great change in thing of it has been remarkable with the first year of my college life; me through the whole of my life. I and by the fourth and last year of used, in those high times of religion my remaining in college, I came to while at college, to hear some per- be in a more even state. My ups sons, even young ones, speak with and downs in religion were not so freedom and earnestness to others, frequent, yet similar to what they but it always seemed strange to had been. I also lost considerable memor rather strange that I could of my fervour in a general way, not do so too. I seemed to have as though at times I had a great sense clear and strong views of things, of divine things. when alone before God, as I ever In June, 1741, after I had been heard others speak of; but when I at college about a year, I began to came into company they were gone. keep a diary, and wrote every day - yet so as that I retained the same for a long time.

I wrote many rational view of them in my judg- things with little judgment, and ment. Similar to this was my dif- like a raw and ignorant boy as I was. ficulty in praying before others. I wrote a great deal too much, so When in secret, I could pray with that in time I did but repeat many the utmost freedom and enlarge- things which I had written before. ment, but when I came to pray be. For the sake of some things in this fore others, I quite lost that free- diary, I have not yet destroyed it; dom. I was sinfully awed by my but I hope I shall, and design to do fellow creatures, and was afraid it before I die. Should any thing that I should not express myself however prevent my destroying it, well. Thus pride cramped me, so I hope those who come after me that before others I could not pray will do it; or at least keep it from from feeling, but prayed from my the world, I write this July 16th, judgment: and something of this 1777.* kind has remained with me through life, and has been a great difficulty It is believed that the subject of this in my ministry.

memoir executed the purpose here in. Soon after the change I met with, the present writer has found no part of it

timated, of destroying his college iliary, as as above related, I was advised to among his father's manuscripts. He, howgo out among people and exhort. ever, kept a diary with great exactness Many others did so; some who through the whole of bis after-life, except never had been at college, and some

when prevented by sickness. But he

needed to leave no caution against giving of my fellow students did it. But

it to the world. For except a year or two though I was urged to it, and had at the beginning of the part which remany inclinations to comply, yet mains, and a marginal part, which conwhat I have just mentioned was one

lains a monthly account of the weather great reason of preventing it. : I for about forty years, the whole is writcould never break out into that free- remembered he affirmed was nearly as

ten in Weston's short-hand; which it is dom of praying and speaking, that difficult to be acquired, as a new lanI saw in some others who attempt- guage. In this short-hand he has left the ed it. I found indeed a remarka

riotes of almost all his weekly preparable desire for the good of others, riod of his ministry. A few discourses

tions for the pulpit, during the whole pesoon after the shock I received from only appear in a hand generally legible, Mr. Tennent's preaching—found a One written with great care, is supposed strong, longing desire for the good to have been a part of his trials for licenof souls, and wished and prayed sure. Several manuscrip's, not sermons, fervently for the conversion and

are not in short-hand characters, but writ. salvation of others, and hoped that prepared for publication.—EDIT.

ten out fairly. One appears to have been

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