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blood, the forgiveness of hins. And Colof. II. 13. You being dead in your fins, and in the uncircumcision of your flesh, bath be quickened together with him (i.e. with Chrift) having forgiven you all trefpasses. And chap. I. ver. 21. You who were sometime alienated, and enemies in your mind by wicked works, yet now hath be (i

. e. Christ) reconciled, in the body of his flesh through death. From these texts it

appears,

that believers or christians (for they are the fame) are not liable to condemnation, but are absolved from the penalty which • is due to fin; and from a state in which they were obnoxious to God's wrath and

vengeance, are received into a state of reconciliation and friendship. And is not this a ground of rejoycing ? 'Tis plain the apostle Paul thought so, when he said, Rom. V. 11. We joy in God through our Lord Jesus Christ, by whom we have now received the atonement ; or the reconciliation, as it might better be rendered, and as the same word is rendered in the foregoing verse.

To be justified is to have all our fins forgiven: and is not that a foundation for joy? David seems transported with the thought, when he says in the

XXXIII

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XXXIId Pfalm, Blefed is be whose transgresion is forgiven, whose nn is covered ; blessed is the man unto whom the Lord ima puteth not iniquity. To be justified is to be delivered from the condemning power of sin. The apostle Paul, Rom.

VI. 23. says, that the wages of fin is death : not only a temporal death, for that is common to all men, the righteous as well as the wicked ; but the apostle, by the word death, in this place, seems to denote some evil that is peculiar to wicked

For he is diffwading christians from a vicious course, by the considera tion of the many evils which attend it. See verse 21. What fruit bad. ye

then in those things whereof ye are now ashamed? for the end of those things is death,

In this verse there are contained three arguments against vice and wickedness : first, the unprofitableness of it in this life ; expressed in those words, What

you

then in those things ? i. e. What benefit and advantage did you reap from your fins at the time that you committed them? Secondly, the Thame and confusion it causes in the reflection upon it ; expressed in those words, whereof ye are now ashamed. Thirdly, the dreadful issue and conse

quence

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quence of it ; expressed in those words, for the end of those things is death. Which is again repeated with a small variation of expression in the 23d verse: For the wages of fin is death. Now if the apostle meant only a temporal death, I cannot see that there would have been any thing in this last argument to difswade men from a vicious course ; because tho they do break off their fins and become good and virtuous, yet they are never the less subject to mortality, and shall as certainly undergo a temporal death as if they persisted in a course of fin and vice. It is no sufficient argument to persuade men to forsake sin, that it terminates in a temporal death, except by so doing they could escape a temporal death. Therefore if we will allow the apostle to write with any strength and force, we must believe that by death in this place he means fomething more than a temporal death : and what can chat be, but the same which in other places of scripture is called the second death ; which includes in it all those miseries and torments which shall be the portion of wicked men in a future state? And if we interpret it thus, we have a very power

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argument against vice; viz. that it will terminate in endless mifery, which may be avoided by repentance and holiness of life, tho a temporal death cannot. Now from this death, which is the

wages of fin, the justified believer is delivered; and therefore he hath abundant reason to rejoice. He may fuffer many evils in this world, and shall at last be cut off by a temporal death as well as his unrighteous neighbours : but beyond the grave he shall suffer nothing; the second death hath no power over him.

Again': to be justified, is to be reconciled to God, and restored to his favour. And any one who considers what a being God is, must acknowIedge this to be a great happiness. He is armed with almighty power, able to Save and to destroy, to make men compleatly happy, or compleatly miserable. How terrible must it be to have him for our enemy, who is a consuming fire, who, after he hath killed, bath power to cast into hell ? And, on the other hand, how desirable is it to have him for our friend, who is the fountain of being and blessedness, and who can make us as happy as it is possible for us to be?

This is the first reason why christians ahould rejoice evermore ; viz. because they are justified or made righteous.

II. Another reason why christians should rejoice evermore, is because they are sanctified, or made holy. They are chosen to salvation through fanctification of the Spirit, as well as belief of the truth, 2 Theff. II. 13. They that are Christ's have crucified the flesh with the affections and lufts; Galat. V.

24. If any man be in Christ

, he is a new creature ; old things are paft away, behold, all things are become new; 2 Cor. V.

17 Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you? 1 Cor. III. 16. We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them; Ephef.

And is not this a good reason why christians should rejoice ? Nothing is more apt to excite joy than the consciousness of some excellent qualities and endowments. Now, no man is endowed with greater perfections than the christian. If thou art a christian, thou hast learned to mortify thy lusts, and to govern thy passions; to subdue

II. io.

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