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Ver. 27.

Ver. 29.


Reflections on the Calling of the Gentiles. Sect. 21. the Name of the true God was so long unknown, we should have the

Honour of being called bis Children! Oh that we may indeed be fo, not Ver. 26.

only by an external Profession, but by regenerating Grace ! May we be of that Remnant, that little Remnant, which shall be saved, when Num-,

bers, countless as the Sand of the Sea, which had only the Name of God's Ver. 28. Ifrael, shall perish, even in the Day, when bis Work shall be cut short in


Blessed be God, that there is a Seed remaining. It is the Preservation of the People, among which it is found ; and had in not been found among us, we had probably long since been made a Seat of Desolation. May it increase in the rising Age, that the Pledges of our continued Peace and Prosperity may be more assured, till our Peace be like a River, and our Salvation like the Waves of the Sea.

It will be so, if we be awakened seriously to inquire, how we may

justified before GOD, and seek that invaluable Blessing in the Way here Ver. 31, 32. pointed out; if we seek it, not as by the Works of the Law, but by Faith

in Chrift, as the Lord our Righteousness. He hath, in this Respect, been to many a Stone of fumbling, and a Rock of Offence. May Divine Grace teach us the Necessity of building upon him, of resting upon him the whole Stress of our eternal Hopes. Then shall they not link into Difappointment and Ruin ; then shall we not flee away ashamed in that awful Day, when the Hail shall fweep away the Refuge of Lies, and the Waters of that final Deluge of Divine Wrath fall overflow every Hiding. place, but that which God hath prepared for us in his own Son.


Ver. 33

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The Apostle shews, that GOD hath offered Pardon and Sal

vation on the same equitable, gracious, and easy Terms to all, tho? Israel by a bigotted Attachment to their own Law, rejected it. Rom. X. 1,--


Sect. 22.


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Rom. X. 1.


ROMANS X. 1: OU see, my Brethren, to what this Dif- BRethren, my Heart's

Desire and Prayer to course of mine tends, in which I have been representing Faith in Chỉist, as the only Method to prevent our Shame and Ruin, without the Exception of any, whether:Jews or Gentiles, who should reject him. I know, how un5


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The Zeal af. "Ifrael for GOD not according to Knowledge ; God før Israel is, that they kind and unjust an Interpretation may be put on Sect. 22. might be fayed.

such an Affertion, tho' thus supported by the Sa-
cred Oracles themfelves; and therefore I think Rom. X. 1.
it proper to renew the Assurances I before gave,
that the most affectionate Defire of my Heart, in
the Accomplishment of which I thould find the
greatest Complacency, and (my] Supplication,
which I am with daily Importunity repeating

before GOD concerning Israel, is, for its present 2 For I bear them Re- and eternal Salvation and Happiness; which I cord, that they have a Zeal with as fincerely as my own.

For I am ready 2
God, but not according to testify, from what I well know of them by my
to Knowledge.

own Observation and Experience, that they have
a very ardent Zeal for GOD; but I lament that
it is a Zeal not regulated according to Knowledge,
or directed into a right Channel, in Consequence

of which it leads them into the most fatal Mil-
3 For they being ignorant takes and Excesses. For they being ignorant of 3
of God's' Righteousness,
and going about to establith the Righteousness of GOD, of the Purity of his

own Righteousness Nature, the Extent of his Law, and the Mehave not submitted them- thod, which in Consequence thereof he hath efselves unto the Righteous- tablished, for the Justification of a Sinner ; and ness of God.

seeking with great Diligence to establish, and shoar
up, as it were, by the most insufficient Props,
the ruinous Edifice of their own Righteousness

by the Observation of the Precepts or Expiations
of their Law (a), have not submitted with due
Humility to the Righteousness of GOD exhibited
in his Son, nor placed their own Attempts of

Obedience in a due Subordination to that. 4 For Christ is the Enj This is the most fatal Error that can be ima- 4 of the Law for Highteoul

nela gined; for how insensible foever Israel in gene


may be of it, 'tis on the whole most certain, that Chrift [is] the End of the Law for Righteoul



(a). Observation of the Precepts or Expiations of their Law.] Many Writers, and efpecially the late Dr. Sherlock, in his Book of the Knowledge of Christ, have been much mistaken in the Representation they have made of the Pharifaical Righteousness, as if it conlilled merely in substituting ceremonial Observances instead of moral Duties. The Pharisees certainly inculcated the external Duties of Morality, how much foever they might themfelves fail in observing

them, or rest merely in outward Acs ; but they trusted in legal Expiations to procure the Pardon of those Evils which might happen ; and the Composition of


be allowed the Expression, constituted the Righteousness, which they went about snoces, to eftablish, or prop up, decrepit as it was.

these, if I

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They being ignorant of the only way to obtain Righteousness, Sect: 22. ness to every one that believeth (6), that is, it is the mess to every one that be

lieveth great Scope and Design of the Law to bring Rom. X. 4. Men to believe in Christ for Righteousness and

Life, and its ceremonial and moral Precepts and

Cunstitutions most harmoniously center in this.
5 For Moses most exactly describeth the only Way 5

For Mofes defcribeth
of Righteonsness
, which is attainable by the Law, of the Law, That the Man

the Righteousness which is [when he saith] again and again, (Lev. xviii. 5. which doeth those Things, compared with Deut. xxvii. 26.) the Man who fall live by them. doth them all live in and by them (C); that is, the Man who perfectly observes these Precepts in eve' ry Particular, and in every Punctilio, he and he alone, if such a person there be, may claim Life and Salvation by them. Now this is a way of Justification, which, when the Law has once been broken, becomes absolutely impossible to

6 But the Righteousness 6 the Transgressor. But the Righteousness, which which

is of Faith, fpeaketh is by Faith, Speaketh a very different Language, on this wise, Say not in and may be considered as expressing itself thus, thine Heart, who shall af

cend into Heaven? (that is, (if I may be allowed to borrow the Words of the to bring Chrift down from great Jewish Legislator, when representing the above) Plainness and Perspicuity of his "Law; Deut. xxx. 11, -14.) “ Say not in thine Heart - who Mall afcend into Heaven, that is, as I may

in “ this View accommodate the Passage, to conduct

Cbrift down with him [from thence,] to teach
“ and instruct us, or to atone for our Offences :
7 Or who Mall descend into the deep Abyss, that 7 Or, who shall descend
is, to bring Christ again from his Abode into the Deep? (that is, to
among the Dead, in the Bowels of the Earth.” bring up, Chrift again from

No; blessed be God, Christ hath already descend-
ed from Heaven to bring down the Gospel, and
he hath in a triumphant Manner arisen from the
Dead to set an everlasting Seal to its Divine Au-



(b) The End of the Law.] The Scope of it; as Elsner shews on this place, that Ieros fignifies, he paraphrases the Words, no one can fulfil the Law till he believes in Chrift. But that, how true foever, (Compare Chap. viii. 2,-4.) seems not the chief View of the Apostle

(c) The Man that doth them, Mall live by them.] The Sinai-Covenant made no 'express Provision for the l'ardon of any sin, deliberately and wickedly committed against it; and fo

ed a Covenant of Works: Tho' the Dispensation of Moses contained some further Intimation of the Covenant of Grace, which was made with Abraham, and was quite a dis

, tina Thing from the Law.And the Apostle builds so much on these Thoughts here, and elsewhere, that it will be of Importance to render them familiar to the Mind, and to trace the Evidence and Illustration of them in the Mofaick Writings.

Which may be obtained by Jew and Greek, thro' Faith in Chrift. 129

thoritys: so that there is no more Room to puzzle Sect. 22. ourselves about Difficulties, or to wish for a Pow

er of doing, what to human Skill or Strength is Rom. X. 8. 8 But what faith it? The impossible. But what faith be. afterwards ? thy Mouth, and in thy even these Words, fo remarkably applicable to Heart: That is the Word the Subject before us; “ the Word is nigh to thee of Faith which we preach, (even in thy Mouth, and in thine Heart; ealy

“ to be understood, easy to be remembered, and
" if thine Heart be rightly disposed, easy to be
“ practised too." And that is eminently the

Calè with Relation to the Word of Christian Faith, 9 That if thou shalt con- which we preach.

For God hath given a very 9
fefs with thy Mouth the
Lord Jefus, and thalt be- plain and intelligible Revelation in his Gospel;
lieve in thine Heart, that and the Substance of it is this, that if thou dost
God hath raised him from courageously confess with thy Mouth, that Jesus is
the Dead, thou shalt be lay- the Lord, and at the same Time believe in tby

Heart; with a vital and influential Faith, that
GOD bath raised him from the Deadl

, in Proof
of his Divine Mission; thou shalt assuredly be sa-
ved, whoever thou art, and how heinous and

aggravated soever thy past Sins may have been.
10 For with the Heart For 'tis with the Heart that a Man believeth to 10
Man believeth unto Righte-
oufness, and with the Mouth Righteousness, or so as to obtain Justification, nor
Confession is made unto Sal- can any Thing but a cordial Assent secure that;

and with the Mouth Confession is made to Salvation,
and that publick Profession of Christianity is
maintained, without which a secret Conviction
of its Truth would only condemn. Let there-
fore the Heart and the Tongue do their respective
Parts on this Occasion, and your Salvation and
Happiness will be secure; tho’your Obedience
to the Law of God may have been very

tive, and you could have no Claim to Reward,
11 For the Scripture faith, or Forgiveness from thence. For the Scripture II
Whosoever believeth
him, shall not be ashamed.

on in Reference to Christ, as in the forecited Text,

(Isai. xxviii. 16.) faith, Every one that believe
si eth in him fhall not be in Danger of being

ashamed, and put to Confusion, in any imagi-
12 For there is no Dif-
co nable Circumstance :".

Every one without 12
ference between the Jew and Distinction, for, you see, there is no Difference be-
Lord over all, is rich tante tween Jew and Greek.

tween Jew and Greek. For the same Lord of all,
the Creator, Governor, Preserver, and Benefac-
tor of the whole human Species, displays his
Riches, and magnifies his Bounty, to all that call


all that call upon him.

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Reflections on the clear Knowledge me. bave in the Gospel! Sect. 22. upon him, imparting to them all the fame Bler:

sings of his Providence and Grace: For wboa 13 For whosoever thall
Rom. X. 13.
foever shall invoke the Name of the Lord Shall be call upon the Name of the

Javed (d), as the Prophet Joel testifies, (Joel ii: 32.)
when he had been speaking of those great Events,
which have in Part, been so wonderfully accom- :
plished in the Effufion of the Spirit; and shall
be farther fulfilled in those Scenes of Providence,
which are shortly to open on the Jewish Nation.

I MP Roν. Ε Μ Ε Ν Τ.

ET our Hearts, after the Example of St. Paul here before us, be

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Ver. 2.

Ver. 3.

Ver. 4.

Ver. 6, 7

us be earnestly interceding with God for their Salvation. Where we
see a Zeal for GOD, let us pay all due Regard to it, and compassionate
that Ignorance, which may sometimes bé mingled with it; especially if
it affect so important an Article, as that of our becoming righteous before
God by a better Righteousness than our own. Let us pray that God
would teach us, and would enable us, according to our respective Situa-
tions, in a proper Manner to teach others, that Christ is indeed the End
of the Law, of all the Laws which God'eyer :gave to fallen Man, for
Righteousness; all were intended to convince Men of their Need of com-
ing to him, that Righteousness and Life may be obtained.

Great Reason have we to adore the Divine Goodness, and to congra-
tulate ourselves, and one another, upon our great Happiness in this Re-
spect, that God has given us a' Revelation, so obvious and intelligible in
all the grand Points of it." We have indeed no Neceflity, no Tempta-
tion, to say, who mall go up into Heaven? Or who fall descend into the
Deep? Or who, like the industrious, hút bewilder'd, Sages of Antiqui-
ty, shall cross the Seas, to bring that Knowledge from distant Countries,
which is wanting in our own? The Word is nigh to us. It is indeed in
our Mouth : Oh that it may be in our Heart too. We know a descend-
ing, a rifen Redeemer. He still visits us in his Gospel, still preaches in
our Assemblies, and stretches out a gentle and compassionate Hand, to
lead us in the Way to Happiness. May our Profession of Faith in him

be cordial ; and then it will be open and couragious, whatever Sacrifices Ver. 9, 10. we may be called to make. Believing on him we shall not be ashamed;

calling on bis Name we fall be saved; tho' we can meet with nothing but
Despair from a Dispensation, that faith, the Man, who perfectly dotb
theie Precepts, mall live by them,

(d) Invoke the Name of che Lord, &c.]. Bishop Pearson argues at large from hence, that if
Chrif be not here called Jehova), the Apostle's Argument is quite inconclusive. Pearson on
the Creed, pag. 149.


Ver, 8.

Ver. 5.

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