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and for inherent holiness. They went about to establish their own righteousness, as those do who exclude the righteousness of Christ from my text ; and so stuinbled at the Rock of ages, were broken off by unbelief, and scattered into all winds, and semain to this day without a King, without a Priest, without a Prophet, without an Ephod, without a Teraphim, and without a Sacrifice. And all that they got by their religion, and for their pretended zeal for the Law, was the destruction of themselves, as a church, state, and nation; and, what is more dreadful, they imprecated and procured the innocent blood of Christ and the curse of Heaven upon their own offspring, from age to age, yea, to more than twenty generations. But I have no call to go any farther in describing a Pharisee, for the Church of Christ swarms alive with them; and in this glass the Reader, if he has any eyes, may see his hundreds, if not his thousands.

But the righteousness of the Saints far enough exceeds the righteousness of the Scribes: “ For they “ receive the blessing from the Lord, and righte« ousness from the God of their salvation. This is « the generation of them that seek him, that seek " thy face, O God of Jacob.” Psalm xxiv. 5,6. The righteousness that God bestows on his saints is a divine, a perfect, and an everlasting one; and without a perfect righteousness no soul can stand in God's presence, or find access to him in this world:

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for, if we have access with confidence, it is by the faith of Christ; and if we enter heaven, and sec God's face with acceptance in the world to come, ic is because we are made righteous in our Elder Brother, and hold the truth as it is in him, “ Open “ the gates, that the righteous nation which keepeth " the truth may enter in.” Ifai. xxvi. 2. This is the wisdom of God, and the glory of the saints; the other is the invention of men, and the snare of fools: But “their rock is not as our Rock, our enemies them“ selves being judges.” So I preach, and so you believe; and neither such preaching, nor such believing, shall ever be in vain in the Lord.

We have seen what the Redeemer says of the weighty matters of the Law; which is the first table, and which respects God: and we find those things are wrought in all the saints.

We have seen, likewise, the lesser matters, or the least commandments; which are the second table, and respect brethren and neighbours : and we find that they are the Pharisees in heart, and the false Preachers in the church, who break them; and that they are broken by those who hate, Dander, censure, and condemn, the children of God under which we are exhorted to be patient and submissive, that we may appear to be the children of our Father which is in heaven, who suffers as much dishonour from their neglecting the weighty matters of the Law, as we do by their breaking the least command

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ments in hating and reviling us. But does the Pharisee and hypocrite's breaking the command. • ments entail the name of an Antinomian" and a Devil upon those who have the righteousness of the Law fulfilled in them, and who walk not after the flesh, but after the Spirit? Does their expofing themselves to the just judgment of God, for condemning the juft, bring a yoke of bondage on them . that are made free by the Holy Ghost? Or, what Christ applies to the Pharisees and liypocrites, can it be fastened on those whom he hath formed for himself, and to whom he will never impute fin? Or can it be thought that they are the persons that are in danger of hell-fire, whom Christ himfelf declares, mall never come into condemnation? ..::.': 6. Does the Saviour's telling us that the believer** passes from death unto life, imply that the believer is under the ministration of death as his Rule of Life? 'Or, does his telling us to take his yoke upon ! us, which is easy, imply that the yoke of bondage, 'which neither we nor our fathers were able to bear, is to be added to it? Does the Lord's telling me to é abide in him, imply that I am to go to Moses? Qr, does his affirming that those who abide in him bring forib much fruit, imply that nothing but licentioufness is intended ?

Can any man separate the precept of the Law from the sentence? Is the Law divided? Can any man bring my neck under the yoke of the precept,

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· and keep my soul from the curse? No; he that is

under the precept, is under the sentence: They
" that are of the works of the Law, are under the
6 curse of the Law.” And they who go to the
Law for justification, in any sense, or even to be.
made perfect, Christ shall profit them nothing.
God has made a new covenant with his people :
not according to the old; that was written by his
finger on tables of stone; this, by the Spirit, on the
tables of the heart—that was the Law of Works;
this is the Law of Faith, Truth, and Liberty; and
furely such a soul is not without Law to God. The
Law of Faith is written on the believer's heart, and
with the mind he serves the Law of God.. The
Law of the Spirit of Life is in Christ, and he is
under that Law to Christ. It is the Law of the
Spirit of Life in Christ that frees him from the Law
of Sin and Death: such an one is not under the
Law, buc under Grace; not under the Law of
Works in the hand of Christ, (for that cannot be
proved) but under the Law of the Spirit of Life in

Chrift. And such men are the most pure, the · most happy, and the most useful men, in the church; and their followers are the most bright and fruitful in the world, and the most evangelical worshippers of God. “ They are manifestly declared to be the rs Epistles of Christ, ministred (says Paul) by us: « written, not with ink, but with the Spirit of the “ living God; not on tables of stone, but on the

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“ fleshly tables of the heart. God hath made us « able ministers of the New Testament; not of the ° Letter, but of the Spirit: for the Letter killeth, “ but the Spirit giveth life. But if the ministra« tion of death, written and engraven on stones, was glorious, so that the children of Israel could “ not stedfastly behold the face of Moses, for the “ glory of his countenance, which glory was to “ be done away; how shall not the ministration of “ the Spirit be rather glorious ? For, if the mini“ stration of condemnation be glory, much more “ doth the ministration of righteousness exceed in “ glory. For if that which is done away was glo“ rious, much more that which remaineth is glo“rious. Sceing, then, that we have such hope, wę “ use great plainness of speech : and not as Moses, « who put a veil over his face, that the children of “ Israel could not stedfastly look to the end of that “ which is ABOLISHED.” 2 Cor. chap. iii.

Let our opponents tell us what that Law is which was engraven on tables of fione; and let them provę it to be the Ceremonial Law, if they can. Then let them liew who those precious souls, called living Epistles, are; and then let them prove that Paul's trvice afferring that the ministration of death, engraven on stones, being DONE AWAY and ABOLISHED, means that the Law is their only Rule of Life. And, if this be Antinomianism, let them father it upon the Holy Ghost: he is the Author of

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