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You must come then from sin, both from the love and practice of it, from all your lusts, however dear to you, and from all dependence on any righteousness of your own for acceptance with God. These two, it must be consessed, are difficult points of selfdenial: thoufands choose rather to perish eternally, than part with either of them. But nothingis more evident from the word of God, than that, except they are both renounced, we can have no share in the blessings of the covenant: For we cannot, at once, be the servants of sin and the servants of Christ. These are two masters whose service is incompatible with each other; and if we go about to establish our own righteousness, we can have no part in the righteousness of God.

But, surther, you must come to Christ, not merely assenting to the truth of his doctrine and mission, for such a faith the very devils have, and multitudes of prosessing Christians have had, who, notwithstanding, are now consigned over to everlasting vengeance ; but cheersully embracing him under all the characters in which he is revealed and offered in the gospel. Come to him, then, and accept him as your Prophet, to illuminate your darkened minds, and make the light of the glory of God in the face of a Redeemer to shine into them, that you may know him in the power of his resurrection, and the sellowship of his sufferings. The Father testisied by a voice from heaven, "This V is my beloved Son, in whom I am well pleased; "hear ye him." You must therefore listen to his instructions, and receive the law from his mouth. Come-to him alfo, and accept of him as your Priest. Acquiesce in, and rely on that glorious method, which insinite wisdom and love has appointed for satisfying divine justice, and reconciling sinners- to God; even that persect facrisice of his human nature, which Christ offered up through the eternal Spirit. Depend upon his all-sufficient righteousness, as the. fole ground of your justisication; and on his powerful and prevalent intercession at the right hand of. the Majesty on High, for obtaining renewed pardon, and grace to help you in every time of need. Finally, come to him, and receive him also as your king tosubdue the enmity of your hearts; to sanctify, as well as to save You; and to rule and govern you by his word and Spirit. Take his yoke upon you, which is easy, and his burthen, which is Hght. In a word,. give yourselves to God in Christ, to be for his honour and glory; all the powers of your fouls, and the members of your bodies, all your endowments and attainments, that you may live to the praise of the glory of his grace, obedient to his just authority, and submissive to the will os his providence. . 2. That you may partake of the blessings offered irt the gospel, you are not only to come, but to buyThis, you will say, is a very strange and extraordinary way of buying, not only without money, {that is common enough in the dealings of the world), but without price, without so much as making a price, and promising to pay it. But your surprise will wear off, if you reflect on our Lord's counsel to the church, os Laodicea. "Thou art poor," says he, and yet he advises her " to buy of him gold tried in the "sire {a)." This buying, then, imports, that the blessings offered in the gospel are so exceedingly precious, that they are worth our obtaining at any rate,. and that yet we shall be welcome to them, though we are most unworthy of them, and can make no return that looks like a valuable consideration. These blessings are already bought and paid for. Christ purchased them at an adequate value, not with corruptible things such as silver and gold, but with the price of his own blood, the precious blood of the Son of God, as of a lamb-without spot and blemish y and yet, so disinterested is his love, he bestows them freely. Though they cost him so dear, they cost us' nothing but acceptance; and whoever is made partaker of them, must have them as the free gift of God* through him, and alone on his account. For,.

- F 3 a* {*i Rer. Si. I s, |8

a« the apostle tells us, " The gift of God is eternal "lise, through Jesus Christ our Lord (a)." Come then and buy, i. e. make these blessings your own, by receiving them; but come with an empty hand, under a humble sense of your own unworthiness; '" for God giveth grace to the humble. He silleth "the hungry with good things, while the rich he ** sends empty away."

3. And Lajlly, Our partaking of Christ, and of the blessed fruits of his purchase, is expressed by eating; —Come, buy and eat.

As that which we eat is still more our own than that which we only buy, we are here invited to come, and make these spiritual blessings still more our own, by seeding and seasting upon them, for the nourishment and comfort of our spiritual lise.

Come then, ye that are hungering and thirsting for Christ, and communion with him ; come and seast upon the whole purchase of his blood,. in the solemn ordinance which we are soon to celebrate. Feed upon : his love, in purchasing those precious blessings at so dear a rate; a love, that many waters could not quench; a love like coals of sire •, the most ardent, the most extensive, the most active love y love, in a word, that passeth all understanding. Behold, what manner of love is this? It insinitely transcends our Utmost conceptions; nay„ it will employ the everlasting admiration of angels, and saints in glory. But again, come and seast also upon the fruits, the blessed and glorious fruits of this love.—But what are these? the pardon and forgiveness of sin j the privileges of God's adopted children j peace and-tranquillity of conscience, communion and sellowship with God, or the blessed earnests and foretastes of happiness and glory. "Ho," then, " every one of you that thirsteth, "come to these waters j and he that hath no money, ** come, buy and eat; yea, come, buy wine and *.* milk, without money aud without price."


(aj Rom, vi. »$.



Psalm Ixv. 4.

Blejsed is the man whom thou chco/eft, and caufefl to approach to'thee, that he mqy dwell in thy courts.

AMONG the various pleasures of a religious lise, there are none greater, or more delightsul to the Christian, than those which he enjoys in his approaches to God. As he is altogether lovely in himself, and the centre of their rest and happiness, they cannot but rejoice in his presence, and be happy in divine communion. There is something in the very nature of devotion that exalts the mind, that raises the affections above this world, and that sills the foul with composure and joy. But when our religious worship is performed in public; when we .offer up united prayers and praises with the people of God, and join with them in the sacred institutions of the sanctuary, this is a source of peculiar satissaction to every devout worshipper. A lively sense of this, made the author of this'psalm so often long for the house os his God, and so passionately desire to appear' before him. He had so often experienced the presence sence of God in his temple, and was so often satissied with the goodness of his house, that there was nothing he more earnestly desired than to dwell in the courts of the Lord, and enjoy the pleasures of the sanctuary. This was the one thing he resolved to seek aster; for this his soul breathed with the utmost vehemence; his flesh thirsted, yea, even sainted, for the courts of the living God. The same comfortable experience of the loving-kindness of God in his temple, made this holy man so often extol the blessedness of those who had frequent opportunities of approaching the tabernacle, and attending the solemn worship. "Blessed are they," says he, "that "dwell in thy house, they will be still praising thee. "Blefled is the man whom thou choosest, and causes! "to approach unto thee, that he may dwell in thy "courts." In the opinion of some, these words were spoken by the Psalmist, of those Priests and Levites, whose employment it was to abii'.e near the tabernacle, and attend the temple service. Others make them expressive of the Israelites at large, who, from their local situation, had frequent opportunity of being present at the public worship: Either of these, indeed, may be called dwelling in the courts of the Lord. But we choose to take the words in the latter sense, as extending to every man of Israel, and intimating to us the great happiness of those whom

temple. The general observation, then, which we have to illustrate from these words, is, that approaching to God in the duties of his worship is attended with great pleasure and advantage to the soul.

In illustrating this observation, we propose, First, To describe the nature of that approach to God, which is a proof of the divine choice and savour: Secondly To represent the blessedness of such an approach; or show you, that drawing nigh to God in the duties ef his worship is attended with great pleasure and adTantage to the soul: And, Thirdly, Conclude with direct

God brings near

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