ページの画像
PDF
ePub

tures: For as soon as this pas- | sedness of the believer by the

word but. They who do not know enough of grammar to know a conjunction from a noun, still know that if a man, who has two sons should say to the elder, Because you have been obedi

sage closes, we have a description of the misery of God's enemies. The passage introduced closes with the 7th verse, and the 8th verse describes the misery of those who are not admitted into heaven, But the fearful and un-ent to your father, I give you all believing and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone which is the second death.

[ocr errors]

my estate, but as for you (addressing himself to the younger) because of your continued disobedience and obstinacy, I entirely disinherit you; I say the unlearned man would understand that this but, put in between the character and lot of the two sons did not imply that the two sons were to be treated alike, but on the contrary, that all the good promised was confined to the elder son. Should such an unlettered man be asked, whether he thought the younger son could claim half the inheritance from the promise of the father, he would answer, By no means; if the father stands to his word, the younger son will have no share in his estate.

This cannot be a description of the misery of the wicked previous to their restoration, and that above be a description of their restoration and the glory which shall follow: for the description of the miserable is separated from the description of the blessed by the disjunctive particle but. "God shall wipe away all tears from their eyes, &c." "But the fearfuland unbelieving, &c. shall have their part in the lake which burneth withfire and brimstone." "He that believeth shall be saved." Here is nothing said about any thing but salvation; but it would be wrong to conclude thence, that there is no such thing as damnation for by reading the other clause of the sentence, we find it written, "but he that believeth not shall be damned." This passege in the 21st chapter of Revelation, is similar to the one in Mark just referred to. In both, there is a description first of the character of the Christian and his reward; and secondly of the character of the unbeliever and his fearful doom. And in both cases, the character and punish- The future happiness, which ment of the unbeliever is sepa- is spoken of in the passage now ted from the character and bies-under consideration, is evidently

Heaven and hell are both described in this chapter. In the seven first verses heaven is described; and it is described as being all happiness without any misery, all pleasure without any pain. And this is, no doubt, true of that blessed place, where Christ will for ever dwell with his redeemed family. Hell is represented as a place, where all sorts of impenitent sinners are punished in a burning lake. Here is torment without any ease. After the description of these two different states, there is not a word intimated, as tho' either of them would ever come to an end.

confined to those who are pos- | sessed of a holy conformity to God. The water of life is promised only to him that is athirst. And it is only to him who overcometh, that God has promised all things, and to be his God. Here the character to be rewarded is brought into view. It is only men of this character, from whose eyes all tears will be wiped, and from whom all pain will be for ever removed.

I do not see how any thing can be gathered from the phrase 66 a new heaven and a new earth" to support the Restoration system. The first place in the Bible where we find this phrase is the 65th chapter of Isaiah. An examination of that place may reflect light on this. "For behold, I create new heavens and a new earth and the former shall not be remembered, nor come into mind. But be you glad and rejoice for ever in that which I create for behold I create Jerusalem a rejoicing and her people a joy." Any one, who has paid but little attention to the language of scripture, knows that Jerusalem is one of the names of Christ's church. The creation of the world is called creating the heavens and the earth. It is natural, that the redemption of the church should be spoken of, as a new creation; and as the first creation was called heavens and earth, so that the new creation should be called new heavens and a new earth. In the Millennium, the church will be brought to its greatest terrestrial perfection, therefore when Jerusalem shall be a rejoicing and her people a joy, the new heavens and the new earth will be, in a more eminent sense, than ever before, created.

But in the heavenly state, the new heavens and the new earth will be completed Their completion will not consist in the restoration of all fallen creatures to the favor of God, but in the restoration and perfection of an elect world. "All the Father giveth me shall come to me, and him that cometh unto me I will in no wise cast out.—And this is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up at the last day."

Attention to this passage leads to one reflection—it is this,

The universalists, whether upon Dr. Huntington's or Dr. Chauncey's plan, seem to build their scheme of a universal salvation upon this mistake-They make a general application of those promises, which God has made, only to those who obey the gospel. They give that which is holy to dogs, when God gives it only to his children.They do not separate between the precious and the vile; between him that serveth God and him that serveth him not. There are joys unspeakable in heaven; but they are prepared only for those who love God. Let none feel that their heaven is secure, any further than they have evidence that they love God.

[blocks in formation]

grand treaty of reconciliation with rebellious man.

This we are informed in one

[ocr errors]

with the magnitude and importance of their subject? To wit, that God was in Christ reconciling the world unto himself, not imput-comprehensive word. "God was, ing their trespasses unto them; in Christ, reconciling the world and hath committed unto us the unto himself." It is only in word of reconciliation. Now then Christ that Jehovah is a God of we are ambassadors for Christ, as salvation. The sinner's salvathough God did beseech you by us, tion is built upon this, from the we pray you in Christ's stead, foundation to the top-stone. And BE YE RECONCILED UNTO GOD. were it not for the mediation of Christ, it would be utterly and Astonishing thought! As tho' for ever impossible for one of God did beseech you by us. What our apostate race to escape the an expression is this! How ama- wrath to come. Without a mezing, how wonderful the idea! diator, and such a mediator as' What a mixture of majesty and Christ, God could no sooner parmeekness is here! What condon, and receive the sinner into descension! infinitely beyond all his favor, than he could deny comparison, all human concep- himself, or abdicate his throne. tion! That the great and eter-Therefore, it is expressly assertnal God, whose wrath we have ed in his word, that "other founprovoked, and who, by a single dation can no man lay, than that volition, might sink us to deser-is laid, which is Jesus Christved and eternal death, should yet there is salvation in none other condescend to propose a treaty of peace with his rebellious creatures, and offer terms of reconciliation; and not only so, but even to beseech and intreat them to accept, and become reconciled! What an infinite strength of love is manifested in this!

-no other name given under heaven amongst men, whereby we must be saved." Indeed it is thought, that God could not, (because it would be inconsistent with his perfections) bestow any favors on mankind, in the present life, either spiritual or temporal, but for the mediation of the Son of his love; and that on this ground it is asserted in the scriptures of truth, that Christ "is the Saviour of all men, specially of them that believe."

What an inexpressible regard to the happiness of moral beings! How unspeakably is the heart of the blessed God engaged in the salvation of sinners! But he speaks, and he acts like himself. His name, and his nature are love. This should melt us into penitence, gratitude, and holy affection. Oh, what guilt, must we, worthless worms of the dust, incur, what condemnation must we deserve, if we can abuse such love, and turn a deaf ear to a be-cated, and, indeed, it is apparent seeching God!

Let us then, in the first place, enquire how the blessed God carries on, and accomplishes this

The nature, and reality of Christ's atonement are most clearly taught us in the sacred word. Also its absolute necessity in order to the sinner's salvation, is there abundantly incul

to the eye of enlightened reason. We read, "God so loved the world, that he gave his only begotten Son, that whosoever be

|

And it is not only declared that he bare our sins in his own body on the tree, but that the great end to be answered by it, was to manifest the righteousness and justice of God, in pardoning and saving sinners. "Whom God hath set forth to be a propitiation through faith in his blood, for the remission of sins that are past, through the forbearance of God, that God might be just, and the just fer of him that be

glorious purposes which God in Christ is effecting by reconciling the world unto himself, not imputing unto them their trespasses. The foundation of the whole is laid in the atonement of Christ. This is the inexhaustible source, and fountain of mercy. "Of his fulness," saith the evangelist," have all we received, and grace for grace."

lieveth in him should not perish, but have everlasting life." Here is pointed out, the formation of the sinner's hope and trust. Its necessity may be easily inferred. For, if God could save sinners in any other way but by the death of his Son, surely he would not have made this infinite sacrifice. The death of Christ would have been needless. Again, The apostle saith," when we were yet without strength, in due time Christ died for the ungodly."lieveth in us." This opens This implies, that we had no the whole gospel scheme of merability to remove those obstruc-cy to view, and exhibits those tions that were in the way of mercy, and to procure that salvation to ourselves, for which Christ died. The law of God threatens the sinner with eternal death, and his truth and justice stand bound for the execution of it. If, therefore, this penalty should never be inflicted, the law of God could not be honored, nor his truth and justice vindicated in the sinner's salvation. "But Christ hath redeemed us from the curse of the law, being made a curse for us. He was made sin for us, who knew no sin, that we might be made the a state, in which he may berighteousness of God in him." come united to Christ, and a There was an absolute necessity, partaker of the special benefits that the Supreme Ruler of the of his redemption. A space of universe should display the same repentance is allowed-all needcharacter in government, which ed temporal benefits bestowed-he had expressed in his law; means instituted and ordered to and this induced the necessity of be used-the word given-the an atonement for the exercise ministry of reconciliation comof pardoning mercy to the sin-mitted to men and the ambasner. God could not, otherwise, dors of Christ sent forth to pubhave appeared the righteous, lish and proclaim the glad tiholy, and sin-hating God. This dings of salvation, that God is in was effected in the fullest man-Christ, reconciling the world ner by the death of Christ. It unto himself to exhort sinners is abundantly taught, that God to repentance and faith in the expressed his wrath against sin-blood of Christ, and beseech ners, in the sufferings of his them,in Christ's stead to become Son in their room and stead. reconciled to God.

In consequence of the atonement of Christ, the sinner is reprieved-the penalty of the law in its execution suspended, and he placed in a state of probation

God is also by his ministerirg servants beseeching them to be reconciled to him; and has ap

Having attended to the ground of reconciliation to God, and the way in which it is effected, we will now enquire,

In consequence, likewise, of the mediation of Christ, God is pleased to grant the influences of his Holy Spirit to accompa-pointed a preached gospel, the ny his word to succeed the stated mean of saving them that means of grace and insure their believe. end, by awakening the attention, convincing the minds, and regenerating the hearts of sinners; by which they are turned from darkness to light, from sin to holiness and from Satan to God. By thus uniting them to Christ, by faith, they become branches in him the true vine-living members of his glorious spiritual body, the church-partakers of the benefits of his righteousness, and joint heirs with him, who is the heir of all things.

2. What is implied in being reconciled to God? And the question is answered in the first place Negatively. It implies no change or alteration in God. He is invariably, immutably, and eternally the same. He is of one mind.-Reconciliation implies a change in that being of whom it is asserted, towards some other being with whom he was previously disaffected. But there is no such change of affection in the mind of God; and he is never spoken of in scripture as being reconciled to the sinner, but invariably as reconciling the sinner to himself. In the words of the apostle which we have considered, the word is used in this sense in three verses successively—who hath reconciled us unto himselfreconciling the world, &c.—be ye reconciled unto God. It is a wrong

Thus it is that God hath laid the foundation of redemption in Christ. And thus God in Christ is carrying on and accomplishing the great purposes of redeeming love, and reconciling the world unto himself, by all the teachings of his word, his Providence, and his Spirit. This is the acceptable year of the Lord. Now is the day of salvation. The heavens are clothed in smiling mercy, and every thing joins to preclaim this truth, that God is propitious to sinners-that he is waiting up-idea of God that he becomes reon them to be gracious, with long suffering patience, and calling after them, in the most moving and endearing invitations of love and mercy, to return unto him and live. Saying in his word, "Ho, every one that thirsteth, come ye to the waters-come buy wine and milk without money and without price. Whosoever will, let him take of the waters of life freely. As I live, I have no pleasure in the death of him that dieth. Turn ye, turn ye, for why will ye die? And

conciled to the sinner, when he pardons him, and works faith in his heart. God is immutable, and there is no possibility of this change in him. The redeemed sinner is the object of his eternal electing love. God as really loves the elect sinner before, as after his (the sinner's) reconcili ation to him. He loves him as one chosen to be a member of Christ, which is the only way of acceptance.-God loved him from eternity, and the eternal love of God is the cause of his ac

« 前へ次へ »