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and there is none in all the earth that I desire besides thee,"

4. The believer's living unto God, imports, his living in conformity to God; and indeed, so far as we enjoy God, so far will we be conform to him. As it will be in glory, " We shall be like him, for, we shall see him as he is;" so it is in grace here: the more the soul sees and enjoys him, the more is he like unto him; "Beholding his glory, we are changed into the same image, .from glory to glory." And so this living unto God, it is a living in conformity to God's nature; being holy as he is holy; persect as our heavenly Father is persect. Is he a persect God? Then, to live to him, is to go on to persection, Heb. vi. 1. — It is a living in conformity -to his way of living; God's way of living is a holy, just, good, saithsul, mercisul way; having a general good-will to all, and a special good-will to some: and so ought our ways to be.—It is a living in conformity to God's enJs: God's great end, that he sets besore himself, is the glory of his name, the honour of his Son, ,the advancement of Christ's kingdom, the ruin of Satan's kingdom, and in all, the praise of his rich and free grace: and surely we live to God, when we have these ends also which are God's ends.— It is a living in conformity to his law as a rule, which is the transcript of his communicable nature, for our practice; "If ye love me, keep my commandments;" we do not love him, if we do not so. They then that live to him, they do, from love as well as conscience, obey him.—These things might be greatly enlarged; however, thus you lee, in lliort, what it is to live unto God. We are telling, and you are hearing, what this lise is; but, O that we could live this lise, as well as speak and hear of it! Look to the Lord, that he may make you know it to your experience. It is called a living to God, I. Because it hath the Spirit of God for the principle of it.

2. Because it hath the word of God for the rule of it.

3. Because it hath the love of God for the motive of it. And, 4. Because it hath the glory of God for the ultir mate end of it, . .

IV, .T*

IV. The Fourth thing proposed was, to shew thel Influence that this being dead to the law, hath upon: living to God; or the Necessity of this death, in order to this lise. Here I might mew, I. That it is necessary, a. Whence it is necessary.

isi, That it is necessary that we die to the law, in: point of justisication, besore we can live to God in point of sanctisication: besides what was said upon the first head, for the consirmation of the doctrine, these following considerations, or remarks, may discover the necessity of being dead to the law, in order to our living to God. 1

1. Remark, That a man that is under the law, cam perform no holy act: he may do some things that are: materially good, but nothing can he do that is formally good, or holy: and his work, instead of sanctisying him, does still more and more pollute him; "To the pure all things are pure; but unto them that are desiled and unbelieving, is nothing pure; but even their mind and conscience is desiled," Titus i. 5. ' He then that is alive to the law, and under the covenant of works, his works can never make him holy, but rather more and more unholy.

2. Remark, The man that is under the law, hath no promise of holiness or sanctisication by that law. The law only promises lise, upon persect obedience, in our own person; and is true sanctisication may be in one that is under the covenant of works, then we must change the articles of the covenant, and promises of the covenant of grace, and make sanctisication no promise of it: we must blot out these promises, "I will put a new Spirit within you, and, 1 will write my law in your hearts:" and all other promises of the like nature, must be razed out of the covenant of grace: If one under the covenant of works may attain to sanctisication by his own works, there is no, need of this promise. •

3. Remark, That the man that is under the law, hath no principle of holiness. The grand principle of true holiness, is the Spirit dwelling in the man: now, how does one receive the Spirit of sanctisication? " Is it .> T 4 by by the works of the law? No; but by the hearing of faith," Gal. iii. 2. It is the doctrine of grace, not of works, that makes us partake of this Spirit. It is the new testament, or new covenant, that is the manisestation of the Spirit, 2 Cor. iii. 6. Thereby the Spirit is ministred, or conveyed to us, but not by the law. It is the gospel that calls us effectually to sanctisication, 2 Theff. ii. 13, 14. We received the promise of the Spirit through saith, and not by the works of the law, Gal, jii, 14.

4. Remark, That the man that is under the law, is 'without Christ, in whom sanctisication only is to be

found; they that are saints, are saints in Christ Jesus, as the apostle designs them; and sanctisied in Christ: and cur implantation into Chriil, is only from grace, and not from the works of the law; and so is our fanctisication only from grace, and only in Christ, who gave himself for bis church, that he might sanctify it, Eph. v. 25.

5. Remark, The man that is under the law, is with-, out strength, and cannot perform obedience to' the law: the law is weak through the flesh, and cannot justisy him, neither can it sanctisy him. In order to ianctU sication, a new creation is necessary: the clean heart must be created; and the man created unto good works; creating power must be put forth: and creation is a work of God. We must theresore make a God of our works, and deisy them, and endow them with a creating power, is we think, by the works of the law, to be sanctisied; or ascribe such essicacy to them, as to work true sanctisication in us. No man, then, that is under the law, or covenant of works, by giving himself to all holy duties and actions, and exercising himself in them, can come to attain true holiness, or to be truly sanctisied,

6. Remark, That the man that is under the power pf the law, is under the power of sin. Whence is itt that the believer is freed from the power and dominion of sin? It is because he is under grace* and not under the law, Rom. vi. 14. Shewing us, that these thai are undaj: the law, are under the power and dominion

Of of sin. How so? Even upon the account of all the reasons already assigned; and not only so, but because the law is the strength ot sin, i Cor: xv. 56. Particularly as it irritates corruption, strengthening and stirring it up; "Sin taking occasion by the commandment, wrought in me all manner of concupiscence." Sin, by occasion of the resisting command, brake out the more fiercely. Hence the law is only the occasion, and sin dwelling in us the cause; as the sinning of the sun is the occasion, why a dung-hiil sends forth hs silthy savour, it is the corruption and purisication therein that is the cause; so here, the light of the law shining, and discovering sin and duty, is the occasion of sin's irritation and increase, but corruption itself is the cause. Well, so it is, that a man being under the law, is under the power of sin; how then can he live unto God, while under the law? or, how can sanctisicati. on take place while he is alive to the law, or not dead thereto ?—-These things may make it evident, I think, that it is necessary that a man be dead to law, and brought from under it, besore he can have true sanctisication, or live unto God.

zdly, Whence it is necessary, that a man be dead to the law in point of justisication, in order to his living to God in point of sanctisication: These particulars already mentioned, afford so many reasons of the necessity thereof; yet some things more may be said, for the surther clearing of this point, namely, The influence, that dying to the law, hath upon our living unto God. Here two questions occur, i. What influence living To the law, hath upon a man's living In sin. 2. What influence a man's dying To the law, hath upon his dying to sin, and living Unto God.

t, What influence a man's living To- the law, of being alive to the law, hath upon his living In sin.— This is a strange doctrine, some may think; but it itl as true as strange, that the law, and our works **of obedience to the law, while we are under it, is the cause of destruction, instead of salvation, Romans ix* 31-, 32. There you see it destroyed the whole Jewish

station'! nation; "Israel miffed righteousness, because they sought it by the works of the law."—Now, a man's being alive to tiie law, hath influence upon his living in sin, and so upon his destruction, in the following ways.

1. Because hereby he becomes hardened in sin and fecurity, while he thinks he hath some good work to bear him out, Prov. vii. 14. What made the silthy whore there, impudent and hardened in her sins? Why ?" I have peace-efferings with me; this day I have paid my vows." Thus the Pharisees, for a pretence, made long prayers; and hereupon were hardened in their sinsul courses, searless of wrath: Why, 1 have done ib and so.

2. Hereby they are kept from Christ, who only faves from sin. The works of the law step in betwixt them and Christ, and the man takes Christ's bargain off his hand, promising the lame that Christ promised, even obedience to the law: u I delight to do thy will," says Christ; nay, I will do it myself, says the man that is under the law: he makes himself his own saviour.—, What! will not God accept of my good and honest endeavours? This is what he sets up on Christ's throne; jmd is Christ be pulled down from his throne, will it be sussicient that we set up an honest prince in his room? They have some things to say for themselves, which, they hope, will bring them off besore God. Thus they reject Christ, "The Lamb of God, who takes away the sins of the world;" and how can they but live unto sin,, whatever they may think of themselves?'

3. Hereby their pride and boasting is fostered, Rom. iv. 4. "To him that worketh, is the reward not reckoned of grace, but of debt:" And the man expects his due for his work, which he glories in; for, " Boasting is not excluded by the Jaw of works," Rom. iii. 27. And theresore the man is loath to part with his own righteousness, which is by the law: because os his pride, he will not stoop to live upon another, while he can shist for himself. Self-love will not suffer a man to think the worst of himself, so long as he is alive to the law: nay, I hope I have a good heart to God, and I will do something that will please God; and so it is no little thing

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