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king, it was further required, that those who would their own legs, were just already, and needed no have the privilege, advantage, and deliverance of allowance to be made them for believing Jesus to his kingdom, should enter themselves into it; and be the Messiah, taking him for their king, and by baptism being made denizens, and solemnly in- becoming his subjects. But that Christ does recorporated into that kingdom, live as became sub- quire obedience, sincere obedience, is evident from jects obedient to the laws of it: for if they be the laws he himself delivers, (unless he can be suplieved him to be their Messiah, the king, but would posed to give and inculcate laws only to have them not obey his laws, and would not have him to disobeyed,) and from the sentence he will pass reign over them, they were but the greater re- when he comes to judge. bels ; and God would not justify them for a faith 146. The faith required was, to believe Jesus to that did but increase their guilt, and oppose dia- be the Messiah, the anointed, who had been prometrically the kingdom and design of the Messiah mised by God to the world. Amongst the Jews (to “ who gave himself for us, that he might redeem whom the promises and prophecies of the Messiah us from all iniquity, and purify unto himself a pe- were more immediately delivered) anointing was culiar people, zealous of good works,” Titus ii. 14. used to three sorts of persons at their inauguration, And therefore St. Paul tells the Galatians, that whereby they were set apart to three great offices, that which availeth is faith ; but “faith working viz., of priests, prophets, and kings. Though these by love :" and that “ faith without works,” that is, three offices be in holy writ attributed to our Sa. the works of sincere obedience to the law and viour, yet I do not remember that he any where will of Christ, is not sufficient for our justification, assumes to himself the title of a priest, or mentions St. James shows at large, chap. ii.

any thing relating to his priesthood; nor does he 144. Neither indeed could it be otherwise ; for speak of his being a prophet but very sparingly, life, eternal life, being the reward of justice or and once or twice, as it were, by the by : but the righteousness only, appointed by the righteous God gospel, or the good news of the kingdom of the (who is of purer eyes than to behold iniquity) to Messiah, is what he preaches every where, and those only who had no taint or infection of sin makes it his great business to publish to the world. upon them, it is impossible that he should justify This he did, not only as most agreeable to the exthose who had no regard to justice at all

, whatever pectation of the Jews, who looked for their Mes. they believed. This would have been to encour-siah chiefly as coming in power to be their king age iniquity, contrary to the purity of his nature, and deliverer ; but as it best answered the chief and to have condemned that eternal law of right end of his coming, which was to be a king, and as which is holy, just, and good : of which no one such to be received by those who would be his subprecept or rule is abrogated or repealed, nor in-jects in the kingdom which he came to erect. deed can be, whilst God is an holy, just, and 'And though he took not directly on himself the righteous God, and man a rational creature. The title of king till he was in custody, and in the hands duties of that law, arising from the constitution of of Pilate, yet it is plain king, and king of Israel, his very nature, are of eternal obligation; nor can were the familiar and received titles of the Mes. it be taken away, or dispensed with, without chang- siah.* What those were to do, who believed him ing the nature of things, or overturning the mea- to be the Messiah, and received him for their king, sures of right and wrong, and thereby introducing that they might be admitted to be partakers with and authorizing irregularity, confusion, and disor: him of his kingdom in glory, we shall best know by der in the world. Christ's coming into the world the laws he gives them, and requires them to obey'; was not for such an end as that; but, on the con- and by the sentence which he himself will give, trary, to reform the corrupt state of degenerate when, sitting on his throne, they shall all appear at man, and out of those who would mend their lives, his tribunal, to receive every one his doom from and bring forth fruit meet for repentance, erect a the mouth of this righteous Judge of all men. new kingdom.

147. What he proposes to his followers to be 145. This is the law of that kingdom, as well as believed, we have already seen, by cxamining his, of all mankind; and that law by which all men and his apostles' preaching, step by step, all shall be judged at the last day. Only those who through the history of the four evangelists, and have believed Jesus to be the Messiah, and have the Acts of the Apostles. The same method will taken him to be their king, with a sincere endea. best and plainest show us, whether he required of vour after righteousness, in obeying his law, shall those who believed him to be the Messiah, any have their past sins not imputed to them; and thing besides that faith, and what it was. For he shall have that faith taken instead of obedience, being a king, we shall sec by his commands what where frailty and weakness made them transgress, he expects from his subjects: for if he did not exand sin prevailed after conversion in those who pect obedience to them, his commands would be hunger and thirst after righteousness, (or perfect but mere mockery; and if there were no punishobedience,) and do not allow themselves in acts of ment for the transgressors of them, his laws would disobedience and rebellion, against the laws of that not be the laws of a king, that had authority to kingdom they are entered into. He did not ex- command, and power to chastise the disobedient; pect, it is true, a perfect obedience, void of all slips but empty talk, without force, and without infiuand falls; he knew our make, and the weakness of ence. our constitutions too well, and was sent with a supply for that defect. Besides, perfect obedience

* See John i. 50 ; Luke xix. 38, compared with was the righteousness of the law of works ; ad Matt. xxi. 9, and Mark xi. 9; John xii. 13; Mart. then the reward would be of debt, and not of grace; / xxi. 5; Luke xxii. 2, compared with Matt. xxvii. and to such there was no need of faith to be im- 11, and John xviii. 33, 37; Mark xv. 12, compared puted to them for righteousness. They stood upon with Matt. xxvii. 22; Matt. xxvii. 42.

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148. We shall therefore, from his injunctions, (if And to show how much he is in earnest, and ex. any such there be,) see what he has made neces- pects obedience to these laws, he tells them, that sary to be performed, by all those who shall be re- if they obey, a great shall be their reward ; they ceived into eternal life in his kingdom prepared in shall be called the sons of the Highest."* And to the heavens : and in this we cannot be deceived. all this, in the conclusion, he adds this solemn What we have from his own mouth, especially if sanction : "Why call ye me Lord, Lord, and do repeated over and over again, in different places not the things that I say?" It is in vain for you and expressions, will be past doubt and controver- to take me for the Messiah, your king, unless you sy. I shall pass by all that is said by St. John obey me. “Not every one who calls me Lord, Baptist, or any other, before our Saviour's entry Lord, shall enter into the kingdom of heaven, or upon his ministry and public promulgation of the be the sons of God; but he that doth the will of laws of his kingdom. He began his preaching my Father which is in heaven.” To such disobewith a command to repent; as St. Matthews tells dient subjects, though they have prophesied and us: * From that time Jesus began to preach; say- done miracles in my name, I shall say at the day ing, Repent, for the kingdom of heaven is at of judgment, “ Depart from me, ye workers of inihand :” and, Luke v. 32, he tells the Scribes and quity, I know you not." Pharisees, “I come not to call the righteous," 150. When he was told that his mother and (those who were truly so, needed no help; they brethren sought to speak with him, "stretching out had a right to the tree of life,) " but sinners to re- his hands to his disciples, he said, Behold my pentance."

mother and my brethren : for whosoever shall do 149. In his sermon, as it is called, in the mount, the will of my Father, who is in heaven, he is my he commands they should be exemplary in good brother, and sister, and mother.” They could not works. “ Let your light so shine amongst men, be children of the adoption, and fellow-heirs with that they may see your good works, and glorify him of eternal life, who did not do the will of his your Father which is in heaven.” And that they heavenly Father. Matt. xv. and Mark vä., the might know what he came for, and what he expect. Pharisees finding fault, that his disciples eat with ed of them, he tells them, “Think not that I am unclean hands, he makes this declaration to his come to dissolve or loosen the law, or the prophets : apostles: "Do ye not perceive, that whatsoever I am not come to dissolve or loosen, but to make from without entereth into a man, cannot defile it full, or complete ;” by giving it you in its true him; because it enters not into his heart, but his and strict sense. Here we see he confirms, and belly, That which cometh out of the man that deat once reinforces all the moral precepts in the fileth the man: for from within, out of the heart of Old Testament. “ For verily I say to you, till men, proceed evil thoughts, adulteries, fornications, heaven and earth pass, one jot or one tittle shall in murders, thefts, false witnesses, covetousness, wickno wise pass from the law, till all be done. Who- edness, deceit, lasciviousness, an evil eye, blasphesoever, therefore, shall break one of these least my, pride, foolishness. All these ill things come commandments, and shall teach men so, he shall from within, and defile a man.” He commands be called the least (that is, as it is interpreted, self-denial, and the exposing ourselves to suffering shall not be at all) in the kingdom of heaven. I say and danger, rather than to deny or disown him ; unto you, that except your rightcousness,” that is, and this upon pain of losing our souls, which are your performance of the eternal law of right, of more worth than all the world.t shall exceed the righteousness of the Scribes and 151. The apostles disputing amongst them who Pharisees, ye shall in no case enter into the king- should be greatest in the kingdom of the Messiah, dom, of heaven :” and then he goes on to make he thus determines the controversy : If any one good what he said, “ that he was come to complete will be first, let him be last of all, and servant of ihe law,” viz., by giving its full and clear sense, all :” and setting a child before them, adds, “ Ve. free from the corrupt and loosening glosses of the rily I say unto you, unless ye turn, and become as Scribes and Pharisees. He tells them, that not children, ye shall not enter into the kingdom of only murder, but causeless anger, and so much as heaven.” Matt. xviii. 15, “ If thy brother shall words of contempt, were forbidden. He com- trespass against thee, go and tell him his fault mands them to be reconciled and kind towards their between thee and him alone; if he shall hear adversaries; and that upon pain of condemnation. thee, thou hast gained thy brother; but if he will In the following part of his sermon, which is to be not hear thee, then take with thee one or two read, Luke vi., and more at large, Matt. v. vi. vii., more, that in the mouth of two or three witnesses he not only forbids actual uncleanness, but all ir. every word may be established. And if he shall regular desires, upon pain of hell-fire; causeless neglect to hear them, lell it to the church; but if divorces, swearing in conversation, as well as for- he neglect to hear the church, let him be unto swearing in judgment, revenge, retaliation, osten- thee as an heathen and publican. Peter said, tation of charity, of devotion, and of fasting, re- Lord, how often shall my brother sin against me, petitions in prayer, covetousness, worldly care, and I forgive him ? till seven times ? Jesus said censoriousness : and on the other side, commands unto him, I say not unto thee till seven times, but loving our friends, doing good to those that hate until seventy times seven.” And then ends the us, blessing those that curse us, praying for those parable of the servant, who being himself forgiven, that despitefully use us ; patience and meekness was rigorous to his fellow-servant, with these under injuries; forgiveness, liberality, compassion : words : -" And his lord was wrath, and delivered and closes all his particular injunctions with this general golden rule: “All things whatsoever ye

* Luke vi. 35. would have that men should do to you, do ye even + This we may read, Matt. xvi. 24, 27, and the so to them: for this is the law and the prophets.” parallel places. Matt. viii. and Luke ix.

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him to the tormentors, till he should pay all that mon, who will commit to your trust the true rich was due unto him. So likewise shall my heavenly es? And if ye have not been faithful in that Father do also unto you, if you from your hearts which is another man's, who shall give you that forgive not every one his brother their trespasses,” which is your own?” Luke xvii. 3: “If thy Luke x. 25, to the lawyer, asking him," What brother trespass against thee, rebuke him; and if shall I do to inherit eternal life ? he said, What is he repent, forgive him. And if he trespass against written in the law? How readest thou? He an- thee seven times in a day, and seven times in a swered, Thou shalt love the Lord thy God with day turn again to thee, saying, I repent, thou all thy heart, and with all thy soul, and with all shalt forgive him.” Luke xviii. 1: "He spoke a thy strength, and with all thy mind; and thy parable to them to this end, that men ought alneighbor as thyself.” Jesus said, “ This do, and ways to pray, and not to faint.” Verse 18: “One thou shalt live.' And when the lawyer, upon our comes to him, and asks him, saying, Master, what Saviour's parable of the good Samaritan, was shall I do to inherit eternal life? Jesus said to forced to confess, that he that showed mercy was him, if thou wilt enter into life, keep the comhis neighbor,- Jesus dismissed him with this mandments. He says, which? Jesus said, thou charge: “Go, and do thou likewise.” Luke xi. knowest the commandments : Thou shalt not kill; 41,"Give alms of such things as ye have: be- Thou shalt not commit adultery; Thou shalt not hold, all things are clean unto you." Luke xii. steal ; Thou shalt not bear false witness; Defraud 15,—“Take heed, and beware of covetousness. not; Honor thy father and thy mother, and thou Be not solicitous what ye shall eat, or what ye shalt love thy neighbor as thyself. He said, all shall drink, nor what ye shall put on;" be not these have I observed from my youth. Jesus fearful or apprehensive of want, " for it is your hearing this, loved him; and said unto him, yet Father's pleasure to give you a kingdom. "Sell lackest thou one thing :-sell all that thou hasty that you have and give alms: and provide your and give it to the poor, and thou shalt have treaselves bags that wax not old, and treasure in the sure in heaven: and come, follow me." To unheavens that faileth not; for where your treasure derstand this right, we must take notice, that this is, there will your heart be also. Let your loins young man asks our Saviour what he must do to be girded, and your lights burning; and ye your- be admitted effectually into the kingdom of the selves like unto men that wait for the lord, when Messiah? The Jews believed that when the he will return. Blessed are those servants, whom Messiah came, those of their nation that received the lord, when he cometh, shall find watching:— him should not die; but that they, with those Blessed is that servant, whom the lord having who, being dead, should then be raised again by made ruler of his household, to give them their him, should enjoy eternal life with him. Our Saportion of meat in due season, the lord, when he viour, in answer to this demand, tells the young cometh, shall find so doing. Of a truth I say man, that to obtain the eternal life of the kingdom unto you, that he will make him a ruler over all of the Messiah, he must keep the commandments. that he hath. But if that servant say in his heart, And then enumerating several of the precepts of my lord delayeth his coming, and shall begin to the law, the young man says he had observed beat the men-servants and maidens, and to eat these from his childhood : for which, the text tells and drink, and to be drunken ; the lord of that us, Jesus loved him. But our Saviour, to try servant will come in a day when he looketh not whether in earnest he believed him to be the Mesfor him, and at an hour when he is not aware, and siah, and resolved to take him to be his king, and will cut him in sunder, and will appoint him his to obey him as such, bids him give all he has to portion with unbelievers. And that servant who the poor, and come, and follow him, and he should knew his lord's will, and prepared not himself, have treasure in heaven. This I look on to be neither did according to his will

, shall be beaten the meaning of the place: this of selling all he with many stripes: for be that knew not, and did had, and giving it to the poor, not being a standing commit things worthy of stripes, shall be beaten law of his kingdom,* but a probationary command with few stripes; for unto whomsoever much is to this young man, to try whether he truly believed given, of him shall be much required; and to him to be the Messiah, and was ready to obey his whom men have committed much, of him they will commands, and relinquish all to follow him, when ask the more.” Luke xiv. 11 : “Whosoever ex- he, his prince, required it. alteth himself shall be abased; and he that 152. And therefore we see, Luke xix.14, where humbleth himself shall be exalted.” Verse 12: our Saviour takes notice of the Jews not receiving “When thou makest a dinner or supper, call not him as the Messiah, he expresses it thus :-“We thy friends, or thy brethren, neither thy kinsmen, will not have this man to reign over us." It is nor thy neighbors, lest they also bid thee again, not enough to believe him to be the Messiah, unand a recompense be made thee. But when thou. makest a feast, call the poor and maimed, the lame, and the blind, and thou shalt be blessed; * Doubtless not; yet he who revels in superfluities for they cannot recompense thee; for thou shalt while his poorer brother in Christ lacks the very nebe recompensed at the resurrection of the just." cessaries of life, is, in the true sense of the words Verse 33 : “So likewise, whosoever he be of you not a Christian. Few, I am afraid, are inclined to that is not ready to forego all that he hath, he interpret this, and similar passages, half so literally cannot be my disciple.” Luke xvi. 9: "I say we should sell all, and give it to the poor, which

as they were meant: but, if Christ never intended unto you, make to yourselves friends of the mam- would render us poorer than any of them, he doubtmon of unrighteousness, that when ye fail

, they less did intend we should suffer them to partake of may receive you into everlasting habitations. If what we have, and we can never be his disciples unye have not been faithful in the unrighteous mam- less we do so.-ED.

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less we also obey his laws, and take him to be our the strictness as well as obligation of its injuncking to reign over us. Matt. xxii. 11–13: He tions; but moreover, upon occasion, requires the that had not on the wedding garment, though he obedience of his disciples to several of the comaccepted of the invitation, and came to the wed-mands he afresh lays upon them, with the enforce. ding, was cast into outer darkness. By the wed- ment of unspeakable rewards and punishments in ding garment, it is evident good works are meant another world, according to their obedience or here. That wedding garment of fine linen, clean disobedience. There is not. I think, any of the and white, which we are told is the Olkarwuara, duties of morality which he has not, some where "righteous acts of the saints ;"* or, as St. Paul or other, by himself and his apostles, inculcated calls it, “ the walking worthy of the vocation over and over again to his followers in express wherewith we are called.”+ This appears from terms. And is it for nothing that he is so instant the parable itself:-" The kingdom of heaven," with them to bring forth fruit? Does he their says our Saviour, "is like unto a king who made king command, and is it an indifferent thing? Or a marriage for his son.” And here he distinguishes will their happiness of misery not at all depend those who were invited into three sorts :-1. upon it, whether they obey or no? They were Those who were invited, and came not ; that is, required to believe him to be the Messiah; which those who had the gospel, the good news of the faith is of grace promised to be reckoned to them kingdom of God proposed to them, but believed for the completing of their righteousness, wherein not. 2. Those who came, but had not on a wed- it was defective: but righteousness, or obedience ding garment; that is, believed Jesus to be the to the law of God, was their great business, Messiah, but were not new clad (as I may so say) which, if they could have attained by their own with a true repentance and amendment of life, performances, there would have been no need of nor adorned with those virtues which the apostle, this gracious allowance in reward of their faith ; Col. iii., requires to be put on. 3. Those who but eternal life, after the resurrection, had been were invited, did come, and had on the wedding their due by a former covenant, even that of garment; that is, heard the gospel, believed Jesus works, the rule whereof was never abolished, to be the Messiah, and sincerely obeyed his laws. though the rigor was abated. The duties enjoined These three sorts are plainly designed here,- in it were duties still : their obligations had never whereof the last only were the blessed, who were ceased, nor a wilful neglect of them was ever disto enjoy the kingdom prepared for them. Matt. pensed with ; but their past transgressions were xxiii. : “Be not ye called Rabbi; for one is your pardoned to those who received Jesus, the promised master, even the Messiah, and ye all are brethren. Mossiah, for their king; and their future slips coAnd call no man your father upon the earth ; for vered, if

, renouncing their former iniquities, they one is your Father which is in heaven. Neither entered into his kingdom, and continued his subbe ye called masters; for one is your Master, jects, with a steady resolution and endeavor to even the Messiah. But he that is greatest obey his laws. The righteousness therefore, a amongst you, shall be your servant; and whoso- complete obedience and freedom from sin, are still ever shall exalt himself, shall be abased; and he sincerely to be endeavored after: and it is no that shall humble himself

, shall be exalted. Luke where promised, that those who persist in a wilful xxi. 34:-" Take heed to yourselves, lest your disobedience to his laws, shall be received into the hearts be at any time overcharged with surfeiting eternal bliss of his kingdom, how much soever and drunkenness, and cares of this life.” Luke they believe in him. xxii. 25 : “ He said unto them, The kings of the 154. A sincere obedience, how can any one doubt Gentiles exercise lordship over them; and they to be, or scruple to call, a condition of the new that exercise authority upon them are called bene- covenant, as well as faith, who ever read our Sa. factors. But

ye shall not be so : but he that is viour's sermon on the mount, to omit all the rest ? greatest amongst you, let him be as the younger; Can any thing be more express than these words and he that is chief, as he that doth serve." John of our

Lord : " If you forgive men their trespasses, xiü. 34 : “A new commandment I give unto you, your heavenly Father will also forgive you; but if that ye

love one another; as I have loved you, ye forgive not men their trespasses, neither will that ye also love one another: by this shall all your Father forgive your trespasses :" and, “ If yo men know that ye are my disciples, if ye love one know these things, happy are ye if ye do them ?” another.” This command of loving one another, This is so indispensable a condition of the new is repeated again, chap. xv. 12—17. John xiv.: covenant, that believing without it will not do, “ If ye love me, keep commandments. He nor be accepted, if our Saviour knew the terms on that hath my commandments, and keepeth them, which he would admit men into life. Why call ye he it is that loveth me; and he that loveth me, me Lord, Lord,” says he, “and do not the things shall be loved of my Father, and I will love him which I say ?!"* It is not enough to believe him to and manifest myself to him. If a man loveth me, be the Messiah, the Lord, without obeying him : he will keep my words. He that loveth me not, for that these he speaks to here were believers is keepeth not my sayings.” John xv.: “In this is evident from the parallel place, where it is recordmy Father glorified, that ye bear much fruit; so ed : “ Not every one who says Lord, Lord, shall shall ye be my disciples. Ye are my friends, ifj enter into the kingdom of heaven ; but he that ye do whatsoever I command you.”

doth the will of my Father, which is in heaven.”+ 153. Thus we see our Saviour not only con- No rebels, or refractory disobedient, shall be adfirmed the moral law, and clearing it from the cor- mitted there, though they have so far believed in rupt glosses of the Scribes and Pharisees, showed Jesus as to be able to do miracles in his name ;

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•Rev. xix. 8.

+Ephes. iv. 1.

Luke vi. 46.

+ Matt, vii. 21-23,

as is plain out of the following words; “ Many more zealous for the law than he; and therefore it will say to me in that day, Have we not prophe- was with reason that his discourses were directed şied in thy name, and in thy name have cast out chiefly to what they yet wanted, and were averse devils, and in thy name have done many wonder- to, the knowledge and embracing of Jesus, their ful works? And then will I profess unto them, I promised Messiah. But what his preaching genever knew you : depart from me, ye workers of nerally was, if we will believe him himself, we iniquity!"

may see, Acts xxvi., where, giving an account to 155. This part of the new covenant the apostles king Agrippa of his life and doctrine, he tells him, also, in their preaching the gospel of the Messiah," I showed unto them at Damascus, and at Jeordinarily joined with the doctrine of faith. St. rusalem, and throughout all the coasts of Judea, Peter, in his first sermon, Acts ii., when they were and then to the Gentiles, that they should repricked in heart, and asked, “What shall we do?" pent and turn to God, and do works meet for resays, verse 38, “ Repent, and be baptized every one pentance." of you, in the name of Jesus Christ, for the remis 157. Thus we see, by the preaching of our Sasion of sins.” The same he says to them again in viour and his apostles, that he required of those his next speech, Acts iv. 26: “Unto you first, God who believed him to be the Messiah, and received having raised up his Son Jesus, sent him to bless him for their Lord and deliverer, that they should you." How was this done ? « In turning away live by his laws; and that (though in consideraevery one from your iniquities.” The same doc- tion of their becoming his subjects, by faith in him, trine they preach to the high-priest and rulers: whereby they believed and took him to be the “The God of our fathers raised up Jesus, whom Messiah, their former sins should be forgiven) yet ye slew and hanged on a tree. Him hath God he would own none to be his, nor receive them as exalted with his right hand, to be a prince and a true denizens of the New Jerusalem, into the inSaviour, for to give repentance to Israel, and for- heritance of eternal life, but leave them to the congiveness of sins : and we are witnesses of these demnation of the unrighteous, who renounced not things, and so is also the Holy Ghost, whom God their former miscarriages, and lived in a sincere! hath given to them that obey him." Acts xvii. obedience to his commands. What he expects 30: St. Paul tells the Athenians, that now, under from his followers, he has sufficiently declared as the gospel, “God commandeth all men every a legislator; and that they may not be deceived, where to repent.” Acts xx. 21 : St. Paul, in his by mistaking the doctrine of faith, grace, free last' conference with the elders of Ephesus, pro- grace, and the pardon and forgiveness of sins and fesses to have taught them the whole doctrine ne- salvation by him, (which was the great end of his cessary to sa ration. “I have," says he, “ kept coming,) he more than once declares to them for back nothing that was profitable unto you; but what omissions and miscarriages he shall judge have showed you, and have taught you publicly, and condemn to death, even those who have ownand from house to house, testifying both to the ed him, and donc miracles in his name, when he Jews and to the Greeks ;" and then gives an ac comes at last to render to every one according count what his preaching had been, viz. * Re- to what he had done in the flesh, sitting upon pentance towards God, and faith towards our Lord his great and glorious tribunal, at the end of the Jesus, the Messiah." This was the sum and sub-world. stance of the gospel which St. Paul preached, and 158. The first place where we find our Saviour was all that he knew necessary to salvation, viz. to have mentioned the day of judgment is Jolin v. “repentance, and believing Jesus to be the Mes- 28, 29, in these words : “ The hour is coming, in siah ;" and so takes his last farewell of them whom which all that are in their graves shall hear his he should never see again, verse 32, in these words : [that is, the Son of God's] voice, and shall come “And now, brethren, I commend you to God, and forth; they that have done good, unto the resurto the word of his grace, which is able to build you rection of life ; and they that have done evil, unto up, and to give you an inheritance among all them the resurrection of damnation.” That which puts that are sanctified.” There is an inheritance the distinction, if we will believe our Saviour, is conveyed by the word and covenant of grace, but the having " done good or evil ;” and he gives a it is only to those who are sanctified.

reason of the necessity of his judging or condemn156. Acts xxiv. 24: When Felix sent for Paul, ing those who have done evil," in the following that he and his wife

Drusilla might hear him, con- words, verse 30: “I can of my ownself do nothing. cerning the faith in Christ, Paul reasoned of righte- As I hear I judge, and my judgment is just ; be. ousness, or justico, and temperance; the duties we cause I seek not my own will, but the will of my owe to others, and to ourselves, and of the judg- Father who hath sent me.” He could not judge of ment to come; till he made Felix to tremble. himself; he had but a delegated power of judging Whereby it appears, that temperance and justice from the Father, whose will he obeyed in it, and were fundamental parts of the religion that Paul who was of purer eyes than to admit any unjust professed, and were contained in the faith which person into the kingdom of heaven. Matt. vii. he preached. And if we find the duties of the 22, 23 : Speaking again of that day, he tells what moral law not pressed by him every where, we his sentence will be : “ Depart from me, ye workmust remember, that most of his sermons left upon ers of iniquity.” Faith, in the penitent and sinrecord, were preached in their synagogues to the cerely obedient, supplies the defect of their perJews, who acknowledged their obedience due to formances, and so by grace they are made just. all the precepts of the law, and would have taken But we may observe, none are sentenced or puit amiss to have been suspected not to have been nished for unbelief, but only for their misdeeds.

They “ are workers of iniquity," on who the * Acts y. 30.

sentence is pronounced. Matt. xiii. 14: “At the

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