ページの画像
PDF
ePub

whether or no we are renouncing all the sinful lusts of the flesh. In the examination of this interesting point I have been the more particular, both that they who are serving their lusts might have no pretence for ignorance that they are doing so, and that they who are set at liberty from them might rejoice and praise God for their deliverance.

We will conclude with this one thought, which is suited to alarm the one and quicken the other of you, namely, there is an infinite sinfulness in the lusts of our flesh, whether sensual or spiritual, because they lead in a direct opposition to God, that as a portion, this as a master. Sensuality says, indulgence is a better happiness for me than God; and Pride cries, it is better to be one's own master than to serve the Most High. But what dishonour is done to God by so base a preference! What, do we set God so very low in our estimation, that we reckon the poor indulgences of brute creatures, to eat, and drink, and play, preferable to the favour, the presence, the joy of communion with the Ever-Blessed! And do we treat God as such a tyrant that we cannot endure his laws? and, holding his service intolerable, do we set up for ourselves? O, sirs! the angels above do not thus think of God. How infinite is their joy in beholding his face how unmeasurable their pleasure in fulfilling his commandments, hearkening to the voice of his words! What infinite evil is there not in this carnal, this spiritual lust? My dear brethren, we shall be all fully sensible of it another day. Will not that soul feel it in the bottom of hell, who would not quit his beloved lusts? In the bitterness of his spirit he will cry, "There is no hope in God now, and without God what horror! I feel, I feel what it is to be without God." And the converted saint, exalted to the highest heaven, when he knows and falls down in ravishing wonder before the Majesty of God, what will he think of pride? when he enjoys the everlasting pleasures at God's right hand, what will he think of carnal gratifications? But God and sin are the very same now that they will be hereafter. O that we would be wise, that we would consider our latter end! God give us all grace effectually and more abundantly to do so for his mercy's sake towards us in Jesus Christ our Lord.

SERMON VII.

ACTS xvi. 30, 31.

What must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved.

We have already treated of the first branch of the baptismal vow, namely, the renunciation of the devil, the world, and the flesh; and pass on now to the second part of it, faith. What this faith is, its necessity unto salvation, and the sure promise of mercy made unto it, are plainly marked out in the question made by the jailer, and the answer given him by Paul and Silas, when he asks them, "What he must do to be saved?" They have but one answer to give him, which is, that he must "believe on the Lord Jesus Christ." This was the only way, and it was sufficient; if he did this, he should be saved. True faith in Jesus Christ, that is, such a faith as engages to die unto sin and to live unto God, is the faith here intended. But we are here to consider it in its nature, and not in its effects of renunciation and obedience, the former of which has been already spoken to, as the latter will be in its proper place.

Introductory to a particular explication of the Creed in its several parts, it will be proper, First, to lay before you in one view the whole subject-matter of this little, but excellent, summary of Christian principles. Secondly, What is the true nature of faith concerning them.

First. What is the subject-matter of the Apostles' Creed? Now the faith in question being plainly divine faith, inasmuch as it is purely conversant about God and things of a spiritual nature; and this divine faith being also Christian faith, it must needs be, that that Creed, which contains the articles of this faith, hath regard unto God, in the Mediator Christ Jesus. For which reason, the whole of the Christian faith is often ex

pressed in the Scripture by the single phrase, believing in the Lord Jesus Christ; because in him it is that God presents himself unto us in Scripture as the object of our faith and hope. These articles therefore do not relate to God absolutely, but to God in Christ; for God, absolutely considered, is not set forth as the object of faith to us sinners; such indeed he is to angels, and to perfect creatures that never sinned, but he is not a God to us otherwise than through a Redeemer. So that the substance of the Creed is God, as a covenant-God in Christ; consequently, to believe the articles of the Christian faith, is to believe in the one God, Father, Son, and Holy Ghost, as in the respective offices of the three divine Persons he stands related to us in the Mediator; in the Father, the Maker of all things, as a Father to us; in the Son, as the Redeemer; in the Holy Ghost, as the Sanctifier; and all in and through Jesus Christ; in whom the living members of his body the church, we are assured, have fellowship and communion with this ever-blessed God as their God, and therewith present forgiveness of sins in this life, and an assured title to a glorious resurrection, and an everlasting life hereafter. In short, as without a Mediator we have no relation to God but that of children of wrath, so in Christ he is a God unto us for time and for eternity.

Take notice, therefore, that whosoever repeats this Creed, as the profession of his faith, does thereby virtually declare, that he steadfastly believes himself, otherwise than in Christ, an alien and an outcast from God, a child of wrath, and an heir of hell; and that it is no otherwise than in Jesus Christ, and for his sake, that he has the least confidence to call God his God, or the least hope of forgiveness of his sins in this life, and of happiness in the life which is to come. Now, brethren, do we seriously mean this when we repeat the Creed? If we do not, we either speak without any meaning or distinct thought at all, when we say over these words (which no doubt is too frequently the case); or else if we do repeat the words, under any knowledge of the sense of them, we do it for decency's sake, to conform to the customary modes of worship in the country where we live, though in reality we believe nothing of the matter. In this case, we do no better than lie unto God. How can we do so more solemnly, and with more sin, than when in his public

worship we avow that with our mouths which we disavow with our hearts? And yet there are some who will contend, "God will not damn any of his creatures," as they affect to phrase it, the better to colour over a flat denial of the whole doctrines of the Gospel, and a determined purpose of continuing in an impenitent state. There are others who insist, if a man be honest and civil, and charitable to the poor, it matters not what his sentiments are about religion; for with such a man all shall be well. How contrary these tenets are to the Christian scheme of salvation contained in the Creed, every one sees; as also no one can help seeing what a gross absurdity, not to say impiety, is expressed in their conduct, who, while they hold such. antichristian tenets, do nevertheless appear in Christian assemblies, and by their repetition of the Creed, in common with the congregation, publicly declare (for this is the very design of every man's reciting the Creed) that they steadfastly believe there is no salvation out of Jesus Christ; and that the wrath of God, under which all are born, abideth on him who believeth not on the Son of God.

From the subject-matter of the Creed, as it has been now set forth, I cannot but observe further, how the doctrine of the Trinity is fully contained in it, which is particularly observed by the compilers of the Catechism as what is chiefly to be learnt in these articles of belief; "I learn to believe in God the Father, God the Son, and God the Holy Ghost," ascribing to each his respective office. Now if, by reciting the Creed publicly in the congregation, we profess to believe a trinity of persons in the Godhead; and if, at the same time, as was just now shown, we do thereby also profess to believe that there is salvation in none other but Jesus Christ, then what reason can they who recite this Creed assign for their refusing to join in that which is commonly called the Creed of Athanasius? This latter Creed is, as to the matter of it, in substance the very same with the former; the doctrine of the Trinity, and the one only way of salvation by Jesus Christ, are not a jot more in the one than the other and whoever recites the Apostles' Creed does by so doing declare himself satisfied with every tittle contained in the Creed of Athanasius, the damnatory clauses not excepted: for when, by reciting the Apostles' Creed, he declares that there is

but one way of salvation, he of necessity consents that whoever do not hold that way shall undoubtedly and everlastingly perish : so that, after all the clamour raised against the Creed of Athanasius, nothing lies against it which does not equally lie against the Apostles' Creed. And, in truth, the cry for having it laid aside arises from nothing else but a disbelief of the grand doctrines of the Gospel, that of the Trinity, and that of salvation by Jesus Christ only; points which do not at all suit with the pride of an unhumbled heart, and which therefore are wished to be taken out of the church; but which, whatever Creeds should be rejected or used, cannot be laid aside without striking out the very being of Christianity, and leaving Christ utterly out of what in that case would be falsely called his church. But,

Secondly. What is the true nature of faith concerning these articles? In explaining this matter I shall need your attention, while I observe,

1. What is the nature of faith or believing in general? And this is, assenting to a thing as true, upon the report and testimony of others. What I see with my own eyes, what is made out to me upon the evidence of my own senses, I am not said to believe, but to know. Believing comes another way; and is my assent gained by being told a thing by others. A person of this place being in the neighbourhood, and seeing a house on fire, knows it; when he comes and informs us of it, we believe it; both he and we assent to the thing, that the house is on fire; but then, he because he saw it, we because he told us of it. The one, upon knowledge; the other, by faith.

2. The only ground, therefore, of belief, is testimony. In which testimony two things are necessary to gain our assent to what is told us; the first, that we think the person testifying a capable judge of the fact he relates; the second, that we are satisfied he is honest in the relation he makes of it. Were a person out of his senses, or a notorious liar, to tell you he saw such and such a thing, your assent would be either absolutely refused, or, at most, go no further than a suspicion that the thing might perhaps be. But did a person whom you judged a capable observer, and an honest relater, assure you of it, you would not withhold your assent.

« 前へ次へ »