Imatges de pàgina
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to regulate our Judgments and Affections concerning the good Things of this Life. Secondly, Because they are Inftrumental in tirring us up, to a more careful and circumfpect walking in the Paths of Holinefs.

Thirdly, Because they capacitate us for the Enjoyment of a greater Degree of future Glory and Happiness

Thefe Things being confidered, I go

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Second Thing propounded; namely, to examine the Defcription of those Perfons, to whom Afflictions and Sufferings will work to gether for Good.

They are fuch as love God, fuch as are called according to his Purpose. Thus the Apoftle deferibes them in the Text: We know (fays he) that all Things work together for Good to them that love God, to them that are the called according to bis Purpose.

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By them that are called according to bis Purpose, may be meant, thofe Perfons who are called into Covenant with God, by the Ministry of the Gospel; those who have had the Gospel of Chrift revealed to shem, and do embrace and profess the fame, that is in fhort, all Chriftians. For as God designed to be reconciled to finful

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Men, by the Blood of his Son Jefus Chrift, fo 'twas his Purpose, that this his good? Pleasure fhould be revealed to them, that they should be acquainted with the Conditions of Reconciliation; and be invited to enter into Covenant with him, by ac cepting of thofe Conditions. the Gofpel or Religion of Chrift, which contains thofe Conditions of Reconciliation: They therefore who have this Gof pel or Religion of Chrift made known unto them, and receive the fame by becoming Christians, are thereby entred into Covenant with God, and may properly be faid to be called according to his Purpose:

And in this Senfe, we find the like Phrafe ufed in other Places of Scripture. Thus in the ft Chap of this Epistle to the Romans, at the 6th Ver. St. Paul terms all the Christians that were in Rome, the Called in Ghrif Jesus. Thus again, in 1 Cor. i. 9. Those who had embraced Chriftianity at Corinth; and in every other Place; are faid to be called by God unto the Fellowship of his Son Jefus Christ our Lord That is, by God's revealing the Gospel to them, and their receiving it; they were called and brought into the Society of Chriff's myftical Body, the Church; and to partake of theBenefits of his

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natural Body's being (lain upon the Cross So like wife in 1 Aim. i. 9, he lets us know. that God bath faved us, and called us with an Holy Calling, not according to our Works; but according to bisown Pur pafe and Grace, which was given us in) : Chrift Jefus before the World began. And in Epb. i. 9. He calls God's revealing the Gofpel to the World, a making known unto us the Mystery of bis Will, according to his good Pleafure, which he had purs pofed in himself.

From thefe Paffages it appears, that 'twas God's Purpose to reveal the Chriftian Religion to the World, by embrac ing of which, Men might enter into Covenant with him: It appears alfo, that those who had this Religion revealed to them, and embraced the fame, are in Scripture termed the Called in Chrift Fefus, are faid to be called of God into the Fellowship of his Son; and to be called with an Holy Calling: And agreeably hereunto Chriftians are, in other Places of Scripture, faid to be Partakers of the Heavenly Calling; and exhorted to make their Calling fure; and the like.

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Hence then we have good Grounds to conclude, that by them who are called

Heb. i. Pet. i. 10. Eph. iv. 1

according to God's Purpofe, may be meant, those Perfons who are called into Covenant with God, by the Revelation of the Chriftian Religion; that is, thole who are become Chriftians. When therefore the Apoftle declares, that all Things fhall work together for Good to them that are called according to God's Purpose; we may reasonably prefume his Meaning to be this, to wit, that all Things fhall work together for Good to Chriftians.

But here it must be confidered, that too many who are called Chriftians, do' not walk worthy of the Vocation where: with they are called: And that this Calling may be effectual to their Salvation, and make all Things work together for their Good; 'tis neceffary that they act fuitably thereunto, by a careful Obfervance of its Rules and Directions. And this is implied in the other Part of their Description, namely, that they love God: A brief Difcuffion of which, will give us the compleat Character of thofe, to whom all Things will work together for Good.

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Now the Love of God confifts in fuch a juft Efteem of him, as fets him infiniteby beyond all other Beings; and is attended with choofing him for our Supreme Good; defiring the Enjoyment of him;

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and yielding a fincere and univerfal Obe dience to him. For the Love of any thing, commonly fignifies a due Efteem for it; which Efteem, fhows itself in different Manners, anfwering the Difference of the Objects to which it hath Relation, Thus the Love of our King is fuch an Efteem for him, as appears in Expreffions, and Designs of Honour and Loyalty towards him. Thus again, the Love of our Parents is fuch an Efteem for them, as is accompanied with Tender-heartednets and Obedience to them. And thus God being infinitely more excellent than all Things elfe, the Love of God must be fuch an Esteem for him, as prefers and prizes him infinitely beyond all other Things, which, if it is fuffered to fink into our Souls, and take deep Root in them, will make us choofe him for our chief Good, and defire the Enjoyment of him.

This we find exemplified in the Pfal mift who was poffeft with the most ar dent Love and Efteem of God, and made him the chief Object of his Choice and Defire. Whom (fays he) have I in Heaven but thee? And there is none upon Earth that I defire in Comparison of thee, Pfalm Ixxiii. 24. Thus in the Beginning of the 63d Psalm, he expreffeth his paf

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