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those who live in this manner ; but if you live in some way of sin, that will be like some secret disease at your vitals, which will keep you poor, weak, and languishing.
One way of sin lived in will wonderfully keep you down in your spiritual prosperity, and in the growth and strength of grace in your hearts. It will grieve the Holy Spirit of God, and will in a great measure banish him from you : this will prevent the good influence of the word and ordinances of God to the causing of grace to flourish in you. It will be a great obstacle to their good effect. It will be like an ulcer within a man, which while it remains, will keep bim weak and lean, though you feed him with ever so wholesome food, or feast him ever so daintily.
3. If you have been left to fall into great sin, perhaps this was the occasion of it. If you have been left greatly to wound your own souls, perhaps this was what made way for it, that you allowed yourselves in some way of sin. A man who doth not avoid every sin, and is not universally obedient, cannot be well guarded against great sins. The sin in which he lives will be always an inlet, an open door, by wbich Satan from time to time will find entrance. It is like a breach in your fortress, through which the enemy may get in, and find his way to you greatly to hurt and wound you.
If there be any way of sin which is retained as an outlet to corruption, it will be like a breach in a dam, which, if it be let alone, and be not stopped will grow bigger and wider, and will endanger the whole. If any way of sin be lived in, it will be like Gideon's Ephod, which was a snare to him and his bouse.
4. If you live very much in spiritual darkness, and without the comfortable presence of God, it may be this is the cause. If you complain that you have but little sweet communion with God, that you seem to be left and deserted of God, that God seems to hide his face from you, and but seldom gives you the sweet views of his glory and grace, that you seem to be left very much to grope in darkness, and to wander in a wilderness; perhaps you have wondered what is the matter ; you have cried to God often, that you might have the light of his countenance, but beareth you not; and you have sorrowful days and nights upon this account. But if you have found, by what hath been said, that you live in some way of sin, it is very probable that is the cause, that is the root of your mischief, that is the Achan, the troubler that offends God, and causes bim to withdraw, and brings so many clouds of darkness upon your souls. You grieve the Holy Spirit by the way in which you live: and that is the reason that
you have no more comfort from him. Christ hath promised, that he will manifest himself to his disciples ; but it is upon the condition, that they keep his commands : John xiv. 21. He that hath my commandments, and
keepeth them, he it is that loveth me; and he that loveth me shall be loved of my father ; and I will love him, and will manifest myself to him. But if you habitually live in disobedience to any of the commandments of Christ, then it is no wonder that he doth not give you the comfortable manifestations of himself. The way to receive the special favours of God, and to enjoy comfortable communion with him, is to walk closely with him.
5. If you have been long doubting about your condition, perhaps this is the cause. li persons be converted, the most
. If likely way to have the evidences of it clear, and to have the Spirit of God witnessing with our spirits, that we are the chil. dren of God, is to walk closely with God. This, as we have observed already, is the way to have grace in a flourishing state in the soul; it is the way to have the habits of grace strengthened, and the exercises of it lively. And the more lively the exercises of grace are the more likely will they be to be seen. Besides this is the way to have God manifesting himself to us, as our father and our friend, to have the manifestations and inward testimonies of his love and favour.
But if you live in some way of sin, it is no wonder if that greatly darkens your evidences, as it keeps down the exercises of grace, and hides the light of God's countenance. And it may be that you never will come to a comfortable resolution of that point, whether you be converted or not, until you shall have wholly forsaken the way of sin in which you live.
6. If you have met with the frowns of Providence, perhaps this hath been the cause. When you have met with very sore rebukes and chastisements, that way of sin hath probably been your troubler. Sometimes God is exceedingly awful in his dealings with his own people in this world, for their sins. Moses and Aaron were not suffered to enter into Canaan, because they believed not God, and spake unadvisedly with their lips, at the waters of Meribah. And how terrible was God in his dealings with David! what affliction in his family did he send upon him! one of his sons ravishing his sister; another murdering his brother, and having expelled his father out of his kingdom, openly in the sight of all Israel, and in the sight of the sun, defiling his father's concubines on the top of the house, and at last coming to a miserable end? Immediately after this followed the rebellion of Sheba ; and he had this uncomfortable circumstance attending the end of his life, that he saw another of his sons usurping the crown.
How awfully did God deal with Eli, for living in the sin of not restraining his children from wickedness! He killed his two sons in one day ; brought a violent death upon Eli himself; took the ark from him, and sent it into captivity ; cursed his house for ever; and sware that the iniquity of his house should not be purged with sacrifice and offering for ever; that the priesthood
should be taken from him, and given to another family; and that there should never be an old man in his family.
Is not some way of sin in which you live. the occasion of the frowns and rebukes of Providence which you have met with ? True, it is not the proper business of your neighbours to judge you with respect to events of Providence; but you yourselves ought to inquire, wherefore God is contending with you, Job. ix. 10.
7. If death be terrible to you, perhaps this is the foundation of it. When you think of dying, you find you shrink back at the thought. When you have any illness, or when there is any thing which seems any way to threaten life, you find you are affrighted by it; the thoughts of dying, and going into eternity, are awful to you ; and that although you entertain a hope that you are converted. If you live in some way of sin, probably this is very much the foundation of it. This keeps your minds sensual and worldly, and hinders a lively sense of heaven and heavenly enjoyments. This keeps grace low, and prevents that relish of heavenly enjoyments which otherwise you would have. This prevents your having the comfortable sense of the divine favour and presence; and without that, no wonder you cannot look death in the face without terror.
The way to have the prospect of death comfortable, and to have undisturbed peace and quiet when we encounter death, is, to walk closely with God, and to be undefiled in the way of obedience to the commands of God; and that it is otherwise sometimes with truly godly persons, is doubtless frequently owing to their living in ways displeasing to God.
8. If you find by these things which have been proposed to you, that you have lived in a way of sin, consider that if you henceforward live in the same way, you will live in known sin. Whether in time past, it have been known sin or not, though you may have hitherto lived in it through ignorance or inadvertence; yet if now you be sensible of it, henceforward, if you continue in it still, it will not be a sin of ignorance, but you will be proved to be of that class of men who live in ways of known sin.
A WARNING TO PROFESSORS OF RELIGION: OR THE
GREAT GUILT OF THOSE WHO ATTEND ON THE ORDINANCES OF DIVINE WORSHIP, AND YET ALLOW THEMSELVES IN ANY KNOWN WICKEDNESS.
Ezek. xxiii. 37, 38, 39.
That they have committed adultery, and blood is in their hands;
And with their idols have they committed adultery, and have also caused their sons whom they bare unto me, to pass for them through the fire to devour them. Moreover, this they have done unto me: they hrve defiled my sanctuary in the same day, and have profaned my Sabbaths. For when they had slain their children to their idols, then they came the same day into my sauctuary to profane it; and, lo! thus have they done in the midst of mine house.
SAMARIA and Jerusalem, or Israel and Judah, are here represented by two women, Abolah and Aholibah ; and their idolatry and treachery towards their covenant God is represented by the adultery of these women. They forsook God, who was their husband, and the guide of their youth, and prostituted themselves to others. The baseness of Aholah and Aholibah towards God, their husband, is here pointed out by two things, viz. adultery and bloodshed: They have committed adultery, and blood is in their hands.
1. They committed adultery with other lovers, viz. with their idols : With their idols have they committed adultery.
2. They not only committed adultery, but they took their children, that they bore to God, and killed them for their lovers. Their hearts were quite alienated from God, their husband, and
* This Tract is the substance of two posthumous discourses on this text, first printed at Edinb., 1788,
God the Father hath appointed them, and that by his own Son. They are of Christ's own appointment; and he appointed, as he had received of the Father : John xii. 49. “ I have not spoken
en of myself, but the Father which sent me, he gave me commandinent what I should say and what I should speak.” And the Father and Son more fully revealed and ratified them by the Spirit; aid they are committed to writing by the inspiration of the Holy Spirit.
They are holy, in that God hath hallowed them, or conseerated them. They are conversant about holy things; and God ordained them, that in them we might be conversant about holy things. They are for a holy use; and it is God who, by bis own immediate authority, ordained them for that holy use; which renders them much more sacred than otherwise they would have been.
4. They are attended in the name of God. Thus we are commanded to do all that we do, in word or deed, in the name of Christ, Col. iii. 17.: which is to be understood especially of our attendance on ordinances. Ordinances are administered in the name of God. When the word is preached by authorized ministers, they speak in God's name, as Christ's ambassadors, as co-workers together with Christ: 2 Cor. v. 20. Now are we ambassadors for Christ; chap. vi. 1. We are workers together
. with him. When a true minister preaches, he speaks as the oracles of God, 1 Pet. iv. 11; and he is to be heard as one representing Christ.
So in adıninistering the sacraments, the minister represents the person of Christ; he baptises in his name, and in the Lord's Supper stands in his stead. In administering church censures, he still acts, as the apostle expresses it, in the person of Christ, 2 Cor. ii. 10. On the other hand, the congregation, in their addresses to God in ordinances, as prayer and praise, act in the name of Christ, the Mediator, as having him to represent them, and as coming to God by him.
God's Ordinances are dreadfully profaned by those who attend on them, and yet allow themselves in ways of wickedness.
Persons who come to the house of God, into the holy presence of God, attending the duties and ordinances of bis public worship, pretending with others, according to divine institution, to call on the name of God, to praise him, to hear his word, and commemorate Christ's death, and who yet, at the same time, are wittingly and allowedly going on in wicked courses, or in any practice contrary to the plain rules of the word of