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by him freed from Condemnation, and from the Lann of Sin and Death.

And now, I leave it to you, Sir, to judge, whether we have not Reason to conclude, that the Apostle is here speaking of himself when in a renewed or regenerate State; and thereby representing the Conflict, which the Children of God in their highest Attainments have with their remaining Corruptions; since there is fb plain a Transition (by the Change of the Tense) from considering what he once had bren, to a Representation of what he now was, at the Time of writing this Kpistle.—-Have We not Reason to conclude this, when all (the very best) of the Children of God, do always experience the fame Struggle with their Corruptions, as is here described ?;—May we not considently draw this Conclusion, when we sind, that the Chataclert here given are applicable to nose but the regenerate only? None but they hate that which is evil, and have a Will prefent with them to that which hgood. To be sure none but they hate all evil, and have a Will to do all good, without Reserve or Distinction. None but they delight in the Law qs the Lord, after the inward Man. None but they groan under the Burthen of the Body cfDeath, and maintain a constant War rwith the Law of Sin in their Members.—May we not sasely maintain this Conclusion against all Opposition, when we sind a Person described under the Influence of a twofold Principle, Corruption and Grace? The former Ib brought into Subjection, that its Actings are not to be attributed, strictly speaking, to Him {being so contrary to the new Man, his predominant Principle, according to which God accounts of us, and denominates us) but are imputable only to the Remains of the old Man, or indwelling Sin; the latter having such an Empire in his Soulj as to he called

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ed himfelf; so that (notwithstanding his Corruptions and the Out-breakings of them) he can say,

1 myfelf ferve the Law of Cod. In sine, this

Conclusion most certainly appears to be necessary and unquestionable, that they mi st be in a regenerate State, who are delivered from Condemnation, and who walk not after the Fiesh, but after the Spirit; and who are, by the Law of the Spirit of Life in Christ Jefus, made free from the Law of Sin and Death, as the Apostle stiews to be his own Case, according to the Description he had before given of himself. To suppose that he here personates a Prosessor unregenerate, must, upon the whole, appear utterly inconsistent with the Case described in these Passages; and therefore soch an Exposition, as altogether forced, is not to be received.

Butaster all, you will perhaps object, that my Interpretation tends to make Men fecure and carelefs, bold and prefumptuous, in a State and Course cf Sin.

I answer, it is so sar from this, that it has a direct contrary I endency. It is a solemn Admonition to the Children of God to be upon their Guard, since they have such a domestic Enemy to deal with: And a like Admonition it is to all careless, secure, habitual Sinners, not to flatter themlelves with a vain, presumptuous Hope of their regenerate State, on any Pretences whatsoever.

It is here the Character of a Christian indefd, that he hates Evil, all Evil, without Reserve. If therefore they who retain any savourite Lust, -and roll it as a sweet Morsel under their Tongue, cry Peace to their Son's, they are steeping upon the lop of a Masl; there is no Peace, faith my God, to the Wicked. The Peace of such is all a Delusion, a most false, absurd and dangerous Peace.

It is here likewise the Character of a true Christian, that he does not allow so much as his Imperfections, se&ions, that when these obtain, they are without 1 his Consent and against his Will. T hese are ivhat he would not, and among the Evils which he hates. They therefore are entertaining but a vain Drear of a sase Mate, who are knowingly and deliberate' living in any Way of Sinning, and who cutkc rily allow any moral Impersection. They will tainly in the Conclusion be rejected among the TV'-rk trs of Iniquity.

It is here also represented as the Property of e very sincere Christian, that he has a hilt prejiri with him to that which is good; that he consents to the Law that it is good; and that he delights in the Law of God aster the inward Man; that is, in cither Words, (as I have shewn) he truly loves Goa and Godliness.—Here is therefore no Foundation for them to think well of their State, whose whole Religion is constrained by Fear ; and whose Hearts and Afsections are not sincerely engaged in the Service of God. As tor them who love the World and their Idols, more than God and a Lise of sincere, universal Obedience to him, such are in the Bonds of Iniquity, and have no Part or Lot in this Matter.

It is moreover given as the Mark of a true Christian, that he groans aster Deliverance from the Body of Death; not only from Guilt and Danger, but from the Remainders of his Corruption, and • maintains a constant War against the Law of Sin in his Members. What Encouragement is there therefore for such an one to hojje well of his State, that does not make it his Business to keep his Heart, and to watch over his Lips and Lise; that does not wrestle with Go I for Deliverance from, and greater Victory over his Corruptions; and that does not look upon his remaining Impersections as the great Burthen of his Lise!

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It is furthermore given in Character of the true Christian, that he thanksully expects this Deliver.'.nce only by Jesus Chrif. The Apostle's Answer to the Question, Who shall deliver me, is, I thank God thro1 Jejus Christ our Lord. q. d. I thanksully look unto God, in and through Jesus Christ, as a sure Resuge in this Difficulty, and as the Fountain 0/ Lise, from whence I may sasely expect my. needed Supplies.—All Unbelievers therefore, as excluded from any justifiable Pretence to tlvs Character, have no Room left them to think well of their State.

In fine, the Christian here described, is one who with his Mind does himselfserve the Laiu of God.-~He has had God's Law put into his Mind, and he serves God with his Spirit. His wholeMan, all that can be called himself, is engaged in a Lise of Gofpel-* »bedience.«—What can they therefore have to do with the Peace and Comfort, which is here offered to Christians indeed, who are grofsly desective, partijl, and unsteady in their Obedience; whofe inds are wavering, and whose Hearts are divided'between the Service of God and their Idols? A double minded Man is unstable in all his Ways; and Ut not that Man think that he shall receive any hing of the Lord. J5m. i. 7. 8.

Now, to conclude this long Letter, I will only further observe, that you may here find, in a summary and concise Representation, the true Characters of the Children of God, as well as Matter of Conviclion to those who cannot, and of Consolation to those who can. apply these Marks to themselves. If upon an impartial Examination you can justify your Claim to the Characters here given, let no Man rob you of the Comfort and Hope thereby set before you : But if you cannot find such Marks in yourself, never rest till you obtain these Evidences of a converted State.

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That the Lord may comfort your Heart, andstablijh you in every good Word and Work, to do his Will, is the Prayer of,

Sir,

Your, 4sc.

LETTER XT. Wherein the Moravian and Antimonian Doctrine of Justification, in some of its peculiar Points, is considered and refuted.

SIR,
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IT is trJae, that I do agree with the Antimoniant and Moravians in this, that " The Righteous*' ness of our Lord Jesus Christ is the alone Mat' "ter of our Justisication before God." But I am, notwithstanding, very sar from agreeing with them in the whole, of their Doctrine on that important Article of a Sinner's Justisication by Faith in Christ. -— The Person you have conversed with has impofed upon you, in pretending, that " they and "we are of the same Sentiments with Respect to "the Doctrine of Justisication."—In Compliance with your Demands, I fhall therefore endeavour to shew you " What is the Difference between "them and thofe of our Prosession, in this great "Point; and what are the Reafons of our differ"ing from them."—-I presume, you do not expect from me a particular Detection of all the Moravian and Antimonian Errors; this would require a larger Volume than I have Leisure to write, or you would have Patience to read. I shall therefore limit myself to the Subject which you have propofed.

There

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