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to every thing wbich may indeed save him. But where the heart is rightly understanding, and truly sensible, there is not only a consideration of meanes, but an ilimited resolution for all the wayes of Salvation : whatsoever course God doth by his Word reveale and prescribe, for that it is resoived and purposed, though they may be contrary to my proud reasoning and capacity; though they may be contrary to the bent of my affections;though they may require much time and employment, &c.

What the Princes speak with a disembling heart, that the fino ner rightly sensible of bis condition, affirms with a plaine spirit, of true intention. The Lord be a true and fairbfal witnesse be itteen us, if we do not even according to all things for the which she Lordoby (od shall sendibee to us. Whether it be good, or whether it be evil, we will obey the voice ofobe Lord our God to whom we fondobee, ebar it may be well with us when we obey the voice of the Lord our God.

He who will be saved must come to this, to deny his own will; to crucifie his own affe&ions; to captivace his own imaginations;to resigne up his own desires and pleasures; to afflid his heart for bis fins; to give up himself to the rule and command of Gods Word; to draw off his heart from the world ; to settle all his confidence upon Jesus Christ; to watch over his own spirit; To love the Lord God with all his soul, and with all his might : These and other things are required as the way to life, and unto them all, doth a finnes, rightly sensible, yield up himself with all readiness and gladneffe.

For as much as, though there may be some difficulty in these yet there is Salvation by them; yea, and there is a fingular help for them, as well as a special reward, but the present and former condition and way of linne is engraven with much paines, and sore horror, and death, and hell; But I pass on.

Another conclusion from the words is this, when God doth throughly work upon mens consciences, personall injurion nefjes must be forgotten by i hem who are to deals with them.

You see here that Paul and Silas speakes not a word of this cruel usage towards them, but inftantly addresse themselves to the direction of his safety and comfort, Believe in the Lord for sus Cbrift, &c.

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We read of the Father of the Prodigall, chac when his son came humbling and bewailing his fore-paft miscarriages of Prodiga, licy and Luxury. He saw him a far off, and ran to meet him, and kifJed him, and put the raiment on him, and a gold Ring. He did not rate and upbraid him; Nay, I will not look on thee, I will not accept of thee, go now to thy Harlors, amongst whom thou hast riocously wasted all that goodly portion which I put into thy hands:O,no, he accuseth not him, whom he beares to accuse him. self, and reviles not him, whom he seeth to condemn himself. It is enough that his Son mbo Was loftis now returned; and that be who was dead, is now alive.

We must imitate our heavenly Father in this, who in the covenant of Grace, will forgive our iniquities, and remember our fins Jer. 31. 34. no more. So in another

place, If i be wicked will turn from all bis finnes that be hath committed, and keep all my statuies, óc. Al Ezek 18.21,2 bis tranfgreffions which he haib committed, they shall not be mentioned unto him. Why? Brethren, If God forgives the man, all the wrongs

done againg bim, should not we forgive the smaller tref passes against us? and what have we to do to upbraid, when God is pleased to forgive and convert? and what should we stand upon our respects,when God hach paft by all the indignițies caft upon his honour and glory?

There are two sorts of finners.

Stout,and resolute, who know bow to Night mercy, negled command, and to fear at the threatnings; A severe denun, ciation of judgment and wrath, a conviớion and aggravation of their finnes, are the proper discoveries for chem: For where hath God spoken a word of peace, or comfort, or ease to such?

Bleeding and affli&ted, who tremble at chreatņings, gaspe for 2e mercy, faint for deliverance, and chaoge, Herc now Ministers must have eyes of pity, and tongues and hands of Opd; they must not pour in fcorpions, nor add cerrors to the affiliated, but Preach liberty to the Captives. They must binde upshe broken hearled, and give them beawy for ashes, she Opl. of jog før mourning the gar: Efay 61. ment of prayer for the spirit of heavine (e, that they may be called trees of righteow/neffe, the planting of ihe Lord, HAI, 61. -1, 2, 3 In these cases, we are not to look on our selves,but on our office; noc on our own indignitics, buc on chc paticats necessities that

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way which God looks, and speaks, that inult we speak, also. Now God loods on the Con!rile to revive them, and speakes comfort co the troubled foules, and therefore we must be filent co apbraid, and ready to direct and comfore afflicted Souls.

Troubled fouls must be directed to Chrift: for this is it which Panl and Silas advisech the afflicted Jayler, Believe on the Lord Fefous Christ, óc. They do not dired him to any man or Angel, to any pilgrimage or Sain's, they rec him not up on any selfe-standing project, but, Belecue in the Lord. Jufus Christ.

But why to Christ?

Because none is appointed to relieve a troubled soul butChrift. Him barb God the faiber sealed, and he was anointed to preach glad ridings.

Secondly, none is able to pacifie and quiet a troubled soul, but Christ; whatsoever is sinful or imperfe&t cannot be a stay to an affiliated conscience; But Christ hath perfell righteousnese ; he hach wrought full redemprion, be is able to save to the no. moft.

That which cannot satisfie Gods Justice,can never pacifie an affilided heart; but if God might be fully satisfied, if he might be reconciled, then the conscience would be quiet; now Christ bath done this, he hath made peace, and become a curse, and is a propia tiation, &c.

He will relieve the afflicted heart. He is called a merciful High Priest, and one who is roached wirbebe feeling of our infirmities, and he will not break the brused reed, and he calls the beavy ladenia "come so kim sobe eased.

There be three things which would marvelously case and rea fresh a troubled soul. One,if he could get off the guilt of former fins. Another, if he could get such a righteousness,as with which be might boldly stand before God. A third is, if he could get bis heart and wayes to be changed. Now Christ can yield out all this : his blood gets off the gilt of our sins, he is made fin for ssa, that we may be made the righteousneffe of Gad in him; and he can change our natures by his blessed Spirit. Therefore the ApoAtie faitb, that he is made; redemption, righteousness, and (anciification into my

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But I passe over all these concluions, and come to chat upon which I must somewhat infilt.

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CHAP. III.

Faith in the Lord Jesus Christ the onely

wuy to salvation.

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Obelieve in the Lord ?esus Christ is the only waj of Salvation. The text is cleare for it.

Parallel places are these. Mark. 16.15. Goye into all the world and preachebe Gor: pel to every creature, 16. be that believs ethandis bap!ized fall be saved. Joh.3.16. God so loved ibe world, ebar be gave bis only

begotten Son, that whosoever believeth in him should not perisa but have everlasting life. A&. 4. 12. Neitber is there Salvation in any other, for there is no otber name under hea. ven given amongA men whereby we must be saved.

For the discovery of this assertion, we must open these particulars.

First, the meaning of each of these cicles, ( viz.) Jesus, and Christ, and Lord.

Secondly, what the believing in the Lord Jesus Christ doch imaport.

Thirdly, how it may appeare to be the onely way of lauan iion.

Fourthly, the usefull application of all this to our selves,

What is the sense and summe of chose three titles Jesus Chrift, Lord, I shall resolve them distinály.

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Je
Efus fignifies a Saviour: as it was a name imposed from the

pleasure of heaven, by an Angel, Mat. 1. 21. I hon shalt cak his nume Jefus,for he mall save his people from their sirnes. The first name that you read of imposed on Christ in the New-Testament, is this name of Jesus; for the best name that sinners could pofli bly desire to beare,was this, that God hach provided a Saviour for them. The Prophet Isaiab 9.6. faitb, that his name shall be called Wonderful and indeed Jesus is a wonderful name : IČ is a name wbich breeds justwonder and admiration to all the world,

to men and Angels; it may make our hearts to wonder at the Alirandum Ac byperbole, of Gods love ( as one of the Fathers speaks ) that he

Thould notwithstanding our viie deserts) bestow a Saviour up: on us, who else had been loft for ever,

The Apostle saith, Pbil. 2.9, 10. That it is a nane above all names, no name like it, either for the authority which was conferred on him, who báït chiar name; or for tãe comfort which that name bearer in it, for a finner.

Therefore said the Angel!o the Shepherds, fear ner, for bebold, I bring you good rydings of great joy which shall be 10 all people,

for unto you is borne this day in the City of David, a Saviour, Luk! Wha lind of 2. 11. yea, that is good news indeed. A Saviour for a finner : Saviour Christ no such news'a's that!

Now here observe divers things. The Sonne' of God is a singular Saviour. No Saviour in all the world like him. Joshuab is called a Saviour: and the fudges were called 10 yet the Son of God is a Saviour infinitely beyond them. For,

They could save bodies only, they could not fave fouls, not one of them, not all of them; to ransome, to rescue, to redeem a foul, requires more then an arme of fich: Flesh may save or protect felh, but he must be more then flesh who can save a sout: Now Jesus Christ is a Saviour of fouls, 1 Pet. 1.9. Rev.20

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the price of our souls is in his blood with it be bought them and redeemed them.

They could save from fome out Ward misery, the tyranny and oppression of the enemy, they have oft-times put back, but from

in Ward

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