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Lord's Supper, and the use. we ought to make of it. Here Christ is represented to us as the propitiation for our sins; “ suf

fering, the just for the unjust, that he

might bring us to God.” And we are assured, that in consequence of his obedience unto death, whereby the unchangeable righteousness of God was fully displayed, and infinitely glorified, he is now exalted to the throne, and hath eternal life committed to his disposal, that he may impart it to all who are made willing to receive it as the gift of his Father, through the merit of his blood. Now, it is the express command of God, that we believe on the name of his Son Jesus Chrift: and it is the no less express declaration of the Son, that he will in no wife caft out such as come unto him. Nay, in this condescending ordinance, he cometh to us; and under the visible fymbols of bread and wine, gives himself, with all the fulness of life that dwelleth in him, to every believing foul. What then is the counterpart that belongs to us? Is it not to behold and admire the amazing love of God, that we may be no more faithless,


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but believing ?-Is it not to do what the Ifraelite was directed to do, when he brought the appointed sacrifice to the high priest? He laid his hand upon the head of the victim; and confessing his sin over it, acknowledged, that he was dead in law; and that what remained of life, was to be held by him purely in virtue of that pardon which God had graciously annexed to the sacrifice.

In like manner, let us go to the altar of God; and over the memorials of that infinite facrifice, chosen and accepted by the Father, in which his own dear Son is both the priest and the victim, let us acknowledge our forfeiture of life, and justify the sentence whereby we were condemned to die; explicitly declaring, in the fight of God, angels, and men that, renouncing every other claim, we thankfully accept eternal life, as the gift of God through Jesus Christ; and confent to hold it solely by his right, who died that we might live through him. Amen...

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Having therefore, brethren, boldness to enter

into the bolieft by the blood of Jefus, by a new and living way which he hath confecrated for us through the vail, that is to say, bis flesh; and having an high priest over the house of God: let us draw near with a truc beart, in full assurance of faith, having our bearts Sprinkled from an evil conscience, and our bodies washed with pure water,


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VERY thinking person, whose mind

hath been enlightened to form just apprehensions of God, and of himself, will be anxious to obtain a satisfying answer to the following questions :

1. What encouragement hąth a finner to draw near to God? and,

2. After what manner shall he draw near to him, fo as to find acceptance ?

Some, Some, I know, look upon them both as very easy subjects of inquiry. Th y have such low conceptions of the divine purity, and so high an opinion of their own dignity and worth, that they fee little, if any occasion at all, for a reconciling mediator to introduce them into the presence of God. They admit, that


for what hath been done amiss, appears highly reafonable, and perhaps may be neceffary; but when, like men of candour and probity, they have confessed their faults, and humbled themselves so far as to ask forgiveness, and to promife amendment, then, they prefume, that God is too generous to require any further reparation ; that he will readily pardon what is past, and receive them into favour, as if they had never offended him.

But however fuck persons may magnify their own foolish imaginations, and arrogantly style them the dictates of reason; yet it might easily be demonstrated, that this scheme is absolutely irrational, and incapable of giving fatisfa&ion to any serious unprejudiced mind. Nothing can be more


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obvious, than that the Source of all being deserves the fupreme love, and the most perfect unceasing obedience, of the creatures he hath made: This is the true law of nature, that is, a law founded in the nature of God and of man. It is no arbitrary constitution, but infinitely fit and reasonable in itself; and therefore equally incapable either of repeal or abatement; so that, in the language of our shorter catechism, : every deviation from it deferveth God's wrath and curse, both in this life and in that which is to come. Nor would it be consistent (with the holiness and justice of God, to remit the punishment, and receive the tranfgressor into favour, without such a public fatisfaction to justice, as may testify his abhorrence of all unrighteousness, and his refolution to support the authority of his law, as effectually as the due unabated punishment of the finner himself could do. These are the dictates of found reason; and therefore all whose minds have been awakened to serious consideration, will be folicitous to know what sencouragement they have to draw near to a holy and righ


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