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SERMON or the Mysteries of Gofpel Redemption, to open to them the Spirituality of the Law, and to expound its typical, and allegorical Meaning in Reference to Chrift, who was the Body and Subftance of all it's Shadows: "And this (fays he) will we do, if God permit."

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The Religion of Chrift has an Infide as well as an Outfide, and is a Difpenfation both of Light and Grace, his Spirit ma king manifeft, as we are able to receive its Light, not only the Figures and Prophecies under the Law, but also the deep things of God, even the Wisdom of God in a Myfte ry; and therefore we are exhorted to grow, not only in Grace, but also in the Knowledge of our Lord and Saviour Jefus Chrift. In both these respects the Gospel stands differenced from the Law; and of this the Tabernacle of Old was a Figure, being divi ded into two Parts by a Veil, into the innermoft of which the High Priest only entered: But this Veil was taken away by Christ, and every Chriftian has free Accefs, thro' Him, into the Holy of Holies. We must pass thro' the outward Tabernacle, where is the Candlestick and the Table and the Shew-Bread, into the inward, where

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is the Golden Cenfer, the Ark of the Co- SERMON venant, and the Cherubims of Glory fhadowing the Mercy Seat, i. e. we must take Sacraments and Inftitutions only in our Way to Chrift, without refting in them; direct our View thro' the Glafs of Ordinances to his Merits, Interceffion, and Propitiation, and by Faith press thro' the outward visible Sign to the inward and fpiritual Grace, that our Souls may be nourished thereby, till we grow up unto perfect Men, unto the Measure of the Stature of the Fullness of Chrift.

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But alas! How many amongst us content themselves with being Children both in Knowledge and Grace all their Life long! feek to know little more of their Religion than what they formerly learned in their Catechifm, and if to the repeating of their Creed and Confeffion, and to their joining in the outward Ordinance, they add a decent Performance of the other Parts of external Worship, think that they have done God good Service; but this is sticking in the firft Principles or Rudiments of the Doctrine of Chrift, and not going on unto Perfection: Nay fome go farther, and yet come far fhort of the Mark, even fuch as have attained to much Know

SERMON Knowledge in the written Word, can talk III. wifely about Doctrines, argue learnedly from the Law and the Teftimony, can diftinguish betwixt Covenant and Covenant, and comment critically upon the great Points of Faith, Grace, and Juftification; but their Knowledge is all fcientifical, it is received from the Letter only, and therefore paffes no farther than the Head, their Law is outward, and not the Law of the Spirit of Life, and their Teftimony is outward, not the living Witness in themselves, and therefore they are only wife about but not unto Salvation; for tho' the natural Man may form much ideal Knowledge in his Mind from the Words of Scripture, yet "the

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things of the Spirit of God he receiveth "not, neither can he know them, because they are spiritually difcerned." Befides, the Wisdom which is from Above, being always tempered with Humility and Divine Love, is pure and peaceable; whereas that which is from Beneath, (from the earthly Part in Man, and therefore called Fleshly Wisdom) however it be exercised on Divine Subjects, leaves the Heart in as bad a State as it found its nay, rather feedeth its Corruptions, by puffing up with

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Pride and begetting a Contempt of others; SERMON it is the very ground of Strife and Debate, the Parent of bigoted and furious Zeal, and has been the Cause of much Perfecution in all Ages of the Church.

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True Religion, then, in the Power and right Knowledge of it, lies deeper than Ordinances or Doctrines, it reaches to the inner Parts, or rather springs up there, even in the hidden Man of the Heart, where Chrift bruises the Serpent, erects his Throne, and confecrates us Temples of the living God: Here the true Worshipers worship the Father in Spirit and in Truth. The Apostle, therefore, who well knew Man's natural Propenfity to Knowledge, and both the Unprofitableness and Danger of it where the Heart is not fanctified by Grace, ftirs up his Converts to Diligence in their high Calling, that they might be practical as well as knowing Christians, and exhorts them to Faith and Patience, thofe eminent Graces of the Divine Life, which fit us both for doing and fuffering the Will of God, adorn the Doctrine of God our Saviour in all things, and enable us to prove victorious in our Spiritual Warfare: Be not flothful, but Followers of

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SERMON them who through Faith and Patience inherit the Promises.

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The Text is full of ufeful Matter, as well as of univerfal Extent, for it is applica ble to every Perfon and every State of the Christian Life: The Slothful may here be fhamed into Action, and the Diligent fpurred on to quicken their Speed; the Fainthearted are encouraged by the Example of those who have fought the good Fight, and now inherit the Promises, and we are all here inftructed how we may follow them to that Blessedness which they enjoy, viz. by Faith and Patience.

I shall speak to each of these Particulars in my way, and then conclude with a Word of Application.

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And firft for a Word to fuch as are flothful in the full Extent and Meaning of the Word; who have stood all the Day idle, and have not yet fo much as fet about the Work they came into the World for, and which they ought by this Time to have well nigh finished. Now to fuch of you, my Brethren, if any fuch be here, I am almost at a lofs how to address myself, or by what Name to call you? Shall I call you Chriftians? that cannot be; for a flothful Christian

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