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(2.) Draw near in the full affurance of faith. Faith's special object is the blood of Christ. Come leaning and depending on the merit and efficacy of this blood. Would you be wafted over to the presence of God, come swimming through that river which makes glad the city of our God. Caft all your weight upon it. It bears the weight of the Father's glory, and will bear the weight of your salvation. If your assurance of welcome depends on any thing in yourselves, God will caft the door of access in your face, as presumptuous insensible creatures. Labour to get your souls wrought up to a full assurance of faith, not doubting of your welcome to, and acceptance with him through Christ. Fix on the promise, he is faithful who made it. Though a trembling hand may reach a pardon, and God will not quench a smoking flax, yet it is more to the honour of God, the honour of the precious blood of Christ, and more to the fanctification, as well as comfort of the soul, confidently, without hesitation, to lay hold upon the promise, and apply it, with all that is in it: Matth. xxi. 22. “ All things whatsoever ye shall alk in prayer, believing, ye shall receive.”

your

hearts before-hand sprinkled from an evil conscience. Are you to come to his table ?pray that all controversies be done away between you and him.

If

you are to appear before the Lord, go, dip, wash, bathe in the fountain opened for sin and for uncleanness, Zech. xiii. 1. that you may

be clean. Take a back-look of your ways, and be not fuperficial in it, left some unremoved guilt ftare you in the face when you are coming forward, and drive you back. Do not think your repentance, reformation, vows, tears, (though of blood), will purge the conscience: Only Christ's blood will do it; for this only can fatisfy the de

mands

(3.) Get

mands of justice and of the law. Now, lay the weight of your remission on this blood, apply it to yourselves by faith, and this will purge your conscience. This fea of Christ's blood stands between us and the throne for that effect, Rev. iv 6..

1.aftly, Let your outward conversation be blameless, free from scandalous fins : “ Pfal. xxiv. 4. “He that hath clean hands, and a pure heart, who hath not lifted up his soul unto vanity, nor sworn deceitfully,” is the person who shall ascend into the hill of God. Wash your hands in innocence, if you would encompass God's altar. Repent, and mourn over the fins of the outward man, and apply to the same blood for pardon. Forsake and give up with those fins, whether against the first or fecond table; resolve, and endeavour sincerely to perform. Amen.

THE

"THE SAME SUBJECT CONTINUED *.

SE R MON XXXV.

HEB. X. 22. -Let us draw near with a true heart,

in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

'T will afford a beam of surprising and heart-re

,

if we compare it with that in Gen. iii. 22.---24. Behold in these verses the fruits of the first Adam's finning. Adam finned, and we in his loins, as well as himself, were driven out from the presence of the Lord. Christ suffered, and we are drawn in again, and farther in than ever Adam was.

Hear the sentence from Heaven casting us out: « Behold the man!” see what he has brought himself to, “he is become as one of us, to know good and evil.” A holy taunt!“ And now, left he put forth his hand, and take also of the tree of life, and eat and live for ever.” There is a deficiency in this speech; which is easily sup

plied * Delivered immediately before the dispensation of the faciaroent.

as one

of

plied from what follows: “Let us drive him out." But hear the voice from heaven calling in again the wretched outcasts. The apostle here, as one of the cutcafts, manages the voice in effect thus, • Behold God, the second Person ! he is become

us,
has taken

upon
him

our nature, to know by his own feeling in some fort, the good we loft, the evil in which we are involved; and now, let us draw near, let us come back, come in, come forward, nay, come near; let us not only put forth, but freely stretch forth our hand, grasp, and take of the tree of life; eat freely, abundantly, and live for ever.'

O that the reverse may be carried yet farther! God sent forth the man, bade him go, but he would not: “So God drove him out.” Now, God bids us draw near, but we will not come. May the Lord put forth his hand, and draw us in. But here an inquiry occurs,

How near

may

finners come to Jesus Chrift?

1. They may come into the house of God, ver. 21. “Having an High-Priest over the house of God.” When Adam finned, he was driven out of the houfe, as a divorced woman. The first covenant was broken ; but now, that the new covenant is made, the divorced sinner, who is newmarried to his Maker in Christ, may come in again to the house. They may come to the lower house in ordinances; it is their own houfe; by that title, they may sit down at the table as in their own house: Ifa. lvii. 13. “ He that putteth his trust in me shall poffess the land, and shall inherit my holy mountain.”

They may come to the higher house, even heaven, this is the house in the context. They will come there at death, but the text aims at a coming to it before death ; and therefore, this drawing near is a fpiritual motion upon the wings of faith, carrying the foul out of the body to heaven as its own house, because it is Christ's house.

2. They come far forward in the house: Ver. 19.“ Having, therefore, brethren, boldness to enter into the holiest by the blood of Jefus.” The temple ftood east and west, the porch, or entry, being in the east. Without the house were the courts of the temple, in one of which stood the altar, before the porch of the house, in the open air. In the temple was a vail, which divided the east end, called the holy place,” (into which ordinary priests might go), from the west end, called « the holiest of all,” into 'which only the HighPriest might enter once a-year. There was the ark, with the mercy-seat and cloud of glory on it; and it was a special type of the highest heavens, the high and holy place, which is the glorious dwelling of God.

Now, I say, sinners may through Christ come far forward in the house, they may have Job's wish to come to God, even to his seat, Job, xxiii. 3. Sinners, we have an altar, a crucified Saviour; if you defire to come into the house of God, come by that altar, and welcome, there is no other way; come into the holy place; nay, come forward into the holiest of all. Stand by no means only gazing on the vail, the vail of Christ's flesh, but come through the vail unto God, God in Chrift; come even to his feat. God is in Christ as the cloud of glory

mercy-seat in the holiest of all; come forward through the vail of Christ's flesh, sufficiently rent and torn in his sufferings, to afford you access through it to God, fitting on his mercy-seat in Christ, that you may be refreshed and comforted, your fouls satisfied and sanctified with breathingsof his love, with peace, and good-will from thence, VOL. II.

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