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righteousness delivers from death, and entitles to life, yet an internal disposition suited to the nature of heavenly felicity is absolutely necessary, therefore there is need of a life of grace here, in order to a life of glory hereafter; and indeed they differ only in degree, not in nature and kind. Hence Jesus says, I give unto my sheep eternal life, John x. 28. This is life eternal that they may know thee, the only true God, and Jesus Christ whom thou hast sent; John xvii. 3. Men need a righteousness imparted, as well as a righteousness imputed, the inner man of the heart is therefore created anew in righteousness and true holiness, in order to the enjoyment of true happiness. Being guilty there was a necessity of Christ's fulfilling the law for us, but wher perfect in holiness, the righteousness of the law will be fulfilled in us. By the former we escape eternal misery. By the latter we have a taste for, and are rendered capable of enjoying heavenly felicity; therefore we ought to be as much concerned to possess a meetness for heaven as a right to it. But a capacity to enjoy, does not give a title to enjoyment, in reference to the things of nature, nor does it give a right to the blessings of grace. A man while sick, cannot enjoy the most pleasing inheritance. Yet no man in his right mind ever thought the best state of health, or the firmest constitution, could give

a title to an estate. So the believer's claim, or entitling righteousness to future glory, does not depend upon, nor rise out of his own personal qualifications, though there is a necessity of perfect holiness, in order to complete happiness. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord, Isaiah xliv. 17. In answer to the solemn question, Who shall ascend the hill of the Lord, and who shall stand in his holy place? It is said, he that hath clean hands, and a pure heart, even he shall receive the blessing from the Lord, and righteousness FROM the God of his salvation; Psalm xxiv. 4, 5. The believer therefore longs for purity, but after all his religious attainments resolves to go through life, down to death, and home to glory in the strength of the Lord God, making mention of his righteousness, and of his only; Psalm lxxi. 16. Again,

Secondly, Some are ready to object against the efficacious nature of divine grace in conversion, and say that constraining grace cannot be consistent with the natural freedom of the human will. For if I freely choose the things of God, how is my choice owing to divine grace? And if I be impelled by the power of grace, how am I free in my choice? Answer, By a proper attention to our experience of mental acts, whether as creatures or christians, it will be found that

choosing is giving a preference, or is a prefer ring some persons or things above others. The preference given, or choice made, is the effect of their appearing to us more agreeable, or having an ascendancy in our esteem. However precious or excellent any thing be in itself, yet if that excellency or worth be not discovered, it does not become the object of choice.

Things are therefore chosen or refused, esteemed or disesteemed, according as they appear in the understanding, or are presented to the mind's view, as agreeable or disagreeable. Now as the natural man cannot know the things of the Spirit of God, because they are spiritually discerned, therefore he does not choose them. As facts they are knowable to such; but their divine beauty and spiritual excellency lie concealed from the carnal mind, therefore natural things are freely chosen or preferred to spiritual, being more agreeable to the mind in its unrenewed state. But when omnipotent grace begets new principles in the soul, changes the heart and opens the understanding to behold things as they really are, then the world and all temporary good sinks into nothing and vanity, when compared with Christ and the blessings of the gospel. Now the will which before freely chose sinful delights, as freely chooseth the one thing needful. Christ, in whom sinners saw no form

nor comeliness, wherefore they should desire him; is now in their esteem the chief among ten thousand, and altogether lovely. Now they freely choose such things for their portion, and such persons for their associates, as before they had an utter aversion to. Now they as freely choose the paths of virtue and religion, as before they did those of vice and sensuality. If there be such an alteration experienced, need I ask such a happy soul, who made thee to differ? 1 Cor. iv. 7. Surely such will be free to acknowledge with the apostle, By the grace of God I am what [ am, 1 Cor. xv. 10. If so, you cannot consistently object.

Thirdly, To the doctrine of election, for it looks upon you with a friendly aspect, and by it you are informed, that grace was treasured up for you in Christ Jesus before the world began; and if God has now given grace to you, (the certain pledge of glory) it surely will not be offensive to be informed, he intended to do so, and that he had it in reserve for you before he bestowed it upon you. You will not, you cannot complain of his having loved you too soon, or made gracious provision for you too early. No, you will admire and adore the free and distinguishing grace of the Father who chose you in particular, from everlasting, set you apart for himself, and preserved you in Christ Jesus, and by

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his spirit called you with an high calling, and is now fitting you for, and leading you to the full enjoyment of salvation with eternal glory, 1 Tim. ii. 10. Put on therefore (as the elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, which you are under the strongest obligations to discover to your fellow christians and fellow creatures. Ever remember that those who are a chosen generation, a royal priesthood, an holy nation, a peculiar people, should shew forth the praises of him who hath called them out of darkness into his marvellous light, 1 Pet. ii. 9.

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This doctrine is not discouraging in its own nature, (however it may be represented) to any sincere seeking sinner. Such are not called to produce evidences of their election, in order to warrant their application to Jesus for salvation. No, my dear friends, your present concern is how to have guilt and pollution removed, that you may stand accepted before Jehovah's bar. you there is a fountain opened, the blood of Jesus which cleanseth from all sin. Your desire of coming to Christ under a sense of the absolute need you are in of a Saviour, is a hopeful sign that you shall know, if you follow on to know the Lord. None but the chosen of God do ever heartily choose religion as the one thing needful, and the language of the compassionate Saviour

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