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fins, justified our persons, and brought us into peace with himself? Then to live to him, is to Stand fast in the liberty wherewith he hath made üs freer Hath he renewed and fanctified us? Then, to live to him, is to live as renewed and fanctified persons, whose lusts are mortified, and whose fouls are transformed into the image of God. Hath he poured in the promise into our hearts by the Spirit? Then, to live to him suitably thereto, is, have ing these promises, to cleanse ourselves from all filthiness of the flesh and of the spirit, perfecting holiness in the fear of God. Hath he made us heir's of glory? Then to live to him, is to live aś candidates for heaven, as pilgrims and strangers, abftaining from fleshly lufts, travelling to the other world, having our affections and conversation in heaven. 3. The believer's living unto God, imports his living in communion with him, and comfortable enjoy ment of him: In communion with him, in the constant contemplation of him, fantifying the Lord in our hearts; in a constant affection to him, having his love shed abroad in our hearts by the Holy Ghost, and in a constant dependance on him, receiving all from him by faith, and returning all to him in duty and gratitude. It is a living in the comfortable enjoyment of him, as all our portion and happiness, all our salvation and desire, renouncing all things in heaven and earth as our portion, but a God in Christ alone, saying, Whom bave I in beaven but thee ? &c. 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 and enjoys him, the more is he like onto him ; beholding his glory, we are changed into the same image, &c. And so this living unto God, is a living in conformity to God's nature, being holy as he is holy, perfect as our heavenly Father is perfect? Is he a perfect God? Then, to live to him, is to go on to perfection, Heb. vi. 1. It is a living in conformity to his way of living. God's way of living is a holy, just, good, faithful, merciful way, having a general good-will to all, and a special good-will to some ; and so ought our way to be. It is a living in conformity to God's end'; God's great end which he sets before 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. These then that live to him, they do from love as well as conscience, obey him. These things might be greatly enlarged: however thus you see in short, what it is to live unto God. We are telling, and you are hearing, what this life is; but that we could live this life 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, 1. 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. Ž. Because it hath the love of God for the motive of it. And, 4. Because it hath the glory of God for the ultimate end of it.

FOURTH

FOURTH HEAD. The fourth thing proposed, was, to Thew the influence that this being dead to the law, hath upon living to God; or the necessity of this death, in order to this life. Here I might Thew, 1. That it is necessary. 2. Whence it is necessary.

First, That it is necessary that we die to the law in point of justification, before we can live to God in point of sanctification. Besides what was said upon the first head, for the confirmation 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. T. Rea mark, That a man that is under the law, can per. form 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 sanctifying him, does still more and more pollute him, Tit. i. 15. To the pure all things are pure ; but unto them that are defiled and unbelieving, is nothing pure; but even their mind and conscience is defiled. 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 fanctification by that law. The law only promises life upon perfect obedi. ence in our own person ; and if true fanctification 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 fanctification no promise of it; we must blot out these promiles, i'll put a new spirit within you, and, Vol. II. M

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162 Law-death, Gospel-life. I'll 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 sanctification 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 sanctification ? Is it by the works of the law ? No, but by the hearing of faith, Gal. iji. 2. It is the doctrine of grace, not of works, that makes us partakers of this spirit. It is the new testament, or new covenant, that is the ministration 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 fanctification, 2 Thes. ii, 14. We received the promise of the spirit through faith, and not by the works of the law, Gal. 3. 14. 4. Remark, that the man that is under the law, is with out Christ, in whom fanctification only is. They that are faints, are saints in Christ Jesus, as, the apostle designs them, and fanctified in Christ: And our implantation into Christ, is only from grace, and not from the works of the law; and fo is our fanctification only from grace, and only in Christ, who gave himself for his church, that he might sanctify it, Eph. v. 25. 5. Remark, The man that is under the law, is without strength, and cannot perform obedience to the law; the law is weak through the flech, and cannot justify him. neither can it fanctify him. In order to sanctific cation, a new creation is necessary: The clean heart must be created, and the man created unto good works : Creating power must be put forth,

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and creation is a work of God. We must therefore make a God of our works, and deify them, and endow them with a creating power, if we think by the works of the law to be fanctified, or afa cribe such efficacy to them, as to work true fanc tification in us. No man then, that is under the law or covenant of works, by giving himself to holy duties and actions, and exercising himself in them, can come to attain true holiness, or to be truly fanctified. 6. Remark, That the man that is under the power of the law, is under the power of fin. Whence is it, that the believer is freed from the power and dominion of fin ? It is because he is under grace, and not under the law, Rom. vi. 14. Shewing us, that these that are under the law, are under the power and dominion of fin? How fo? Even upon the account of all the reasons already assigned ; and not only so, but because the law is the strength of fin, 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. Şin, by occalion of the refilting command, brake out the more fiercely. Hence the law is only the occasion, and fin dwelling in us is the cause ; as the shining of the sun is the occasion, why a dunghil sends forth its filthy favour, but it is the corruption and putrifaction therein that is the cause ; fo here, the light of the law shining, and discovering fin and duty, is the occasion of lin'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 fin: How then can he live unto God, while under the law? Or, how can fanctification take place while he is alive to the law, or not dead

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