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upon searching to see whether some sinful way is not the cause, they readily own that it is their fault.

But yet they mistake the true Achan, notwithstanding all they confess of the corruption of their hearts. It is not merely corruption in their hearts, working in their thoughts, which is the cause ; bat it is some way of outward sin and wickedness, in which they have of late in a great measure allowed themselves. That is the principal cause of their trouble ; some way of pride, or covetousness, or some way of envy, or evil speaking, or ill will to their neighbours, or self-will, or some other way of unsuitable carriage, wbich is the chief cause of their darkness. In some respects, it is a great deal easier to find out little sins than greater sins, which causes many to strain at a gnat, who swallow a camel. Sins which are common to all, and of which all complain, such as corrupt workings of heart, they are willing to feel that it is no disgrace to have them. And the godly commonly tell of such things, and it does not affright them to see them. But such things as malice, a proud behaviour, and many other things which might be mentioned, are disagreeable. They are not willing to see such things in themselves. They therefore call them by good names, and put good constructions on them, and hide them, as Achan did his accursed thing under ground. The sin which troubles them most, has greatest possession of their hearts, and does most blind and prejudice their minds, is passed over. They can soon enough discover and see such things in others, in one of an opposite party, or the like, but they cannot see them in themselves; and so they continue still under darkness. It is an exceedingly difficult thing to find out the troubler. You have need, therefore, to be exceedingly thorough in searching for this matter, and not to spare yourself, or bribe your conscience at all, but labour to be impartial in the search. And to induce you to this, consider what God said to Joshua. Joshua vii. 12. “ Neither will I be with you any more, unless you destroy the accursed thing from among you.' And, therefore,

4. When you have found out the troubler, be sure thoroughly to destroy it. Renounce it with detestation, as a vile serpent that has secretly lain under your head for a long time, and infected you with his poisons time after time, and bit you, when you were asleep, made you sick and filled you with pain, and you knew it not. Would not a man, when he has found out the serpent in such a case, destroy it with indignation, and be for ever afterwards thoroughly watchful that he is not caught with such a calamity again? You cannot be too thorough in destroying such an enemy, and labouring to root it out, and extirpate all its race. Whoever of you are under darkness and trouble, I am bold to say, if God help you to follow these directions, your darkness will soon be scattered, and hope and comfort will arise. And this is the surest, and readiest, and most direct course which any of you can take in order to the renewing of comfort in your soul. And without this, do not promise yourself any considerable degree of light or comfort while you live, however many examinations of past experiences and prayers to God for light you may make.

SERMON IV.

ROMANS ix. 18.

Therefore hath he mercy on whom he will have mercy, and whom he

will he hardeneth.

The apostle, in the beginning of this chapter, expresses his great concern and sorrow of heart for the nation of the Jews, who were rejected of God. This leads him to observe the difference which God made by election between some of the Jews and others, and between the bulk of that people and the Christian Gentiles. In speaking of this he enters into a more minute discussion of the sovereignty of God in electing some to eternal life, and rejecting others, than is found in any other part of the Bible; in the course of which he quotes several passages from the Old Testament, confirming and illustrating this doctrine. In the ninth verse be refers us to what God said to Abraham, showing his election of Isaac before Ishmael" For this is the word of promise ; at this time will I come, and Sarah shall have a son:" then to what God had said to Rebecca, showing his election of Jacob before Esau ; " The elder shall serve the younger:" in the thirteenth verse, to a passage from Malachi, “ Jacob have I loved, but Esau have I hated :" in the fifteenth verse, to what God said to Moses, “I will have mercy on whom I will have mercy; and I will have compassion, on whom I will have compassion :" and the verse preceding the text, to what God says to Pharaoh, “For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.” In what the apostle says in the text, he seems to have respect especially to the two last cited passages : to what God said to Moses in the fifteenth verse, and to what he said to Pharaoh in the verse immediately preceding. God said to Moses, “ I will have mercy on whom I will have mercy.” To this the apostle refers in the former part of the text. And we know how often it is said of Pharaoh, that God hardened his heart. And to this the apostle seems to have respect in the latter part of the text; 66 and whom he will he hardeneth.” We may observe in the text,

1. God's different dealing with men. He hath mercy on some, and hardeneth others. When God is here spoken of as hardening some of the children of men, it is not to be understood that God by any positive efficiency hardens any man's heart. There is no positive act in_ God, as though he put forth any power to harden the heart. To suppose any such thing would be to make God the immediate author of sin. God is said to harden men in two ways, by withholding the powerful influences of his Spirit, without which their hearts will remain hardened, and grow harder and harder; in this sense he hardens them, as he leaves them to hardness. And again, by ordering those things in his providence which, through the abuse of their corruption, become the occasion of their hardening. Thus God sends his word and ordinances to men which, by their abuse, prove an occasion of their hardening. So the apostle said, that he was unto some a savour of death unto death.” So God is represented as sending Isaiah on this errand, to make the hearts of the people fat, and to make their ears heavy, and to shut their eyes; lest they should see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah vi. 10. Isaiah's preaching was, in itself, of a contrary tendency, to make them better. But their abuse of it rendered it an occasion of their hardening. As God is here said to harden men, so he is said to put a lying spirit in the mouth of the false prophets. 2 Chronicles xviii. 22: That is, he suffered a lying spirit to enter into them. And thus he is said to have bid Shimei curse David. 2 Samuel xvi. 10. Not that he properly commanded him ; for it is contrary to God's commands. God expressly forbids cursing the ruler of the people. Exodus xxii. 28. But he suffered corruption at that time so to work in Shimei, and ordered that occasion of stirring it up, as a manifestation of his displeasure against David.

2. The foundation of his different dealing with mankind; viz. his sovereign will and pleasure. “ He hath mercy on whom he will have mercy, and whom he will he hardeneth.” This does not imply, merely, that God never shows mercy or denies it, against his will, or that he is always willing to do it, when he does it. A willing subject or servant, when he obeys his Lord's commands, may never do any thivg against his will, nothing, but what he can do cheerfully and with delight; and yet he cannot be said to do what he wills in the sense of the text. But the expression implies that it is God's mere will and sovereign pleasure, which supremely orders this affair. It is the divine will without restraint, or constraint, or obligation.

Doctrine. God exercises his sovereignty in the eternal salvation of men.

He not only is sovereign, and has a sovereign right to dispose and order in that affair; and he not only might proceed in a sovereign way, if he would, and nobody could charge him with exceeding his right; but he actually does so; he exercises the right which he has. In the following discourse, I propose to show,

I. What is God's sovereignty.
IJ. What God's sovereignty in the salvation of men implies.

III. That God actually doth exercise his sovereignty in this matter.

IV. The reasons for this exercise.
I. I would show what is God's sovereignty.

The sovereignty of God is his absolute, independent right of disposing of all creatures according to his own pleasure. I will consider this definition by the parts of it.

The Will of God is called his mere pleasure,

1. In opposition to any constraint. Men may do things voluntarily, and yet there may be a degree of constraint.

A man may be said to do a thing voluntarily, that is, he himself does it; and, all things considered, he may choose to do it yet he may do it out of fear, and the thing in itself considered be irksome to him, and sorely against his inclination. When men do things thus, they cannot be said to do them according to their mere pleasure.

2. In opposition to its being under the will of another. A servant may fulfil his master's commands, and may do it willingly, and cheerfully, and may delight to do his master's will; yet when he does so, he does not do it of his own mere pleasure. The saints do the will of God freely. They choose to do it; it is their meat and drink. Yet they do not do it of their mere pleasure and arbitrary will; because their will is under the direction of a superior will.

3. In opposition to any proper obligation. A man may do a thing, which he is obliged to do, very freely; but he cannot be said to act from his own mere will and pleasure. He, who acts from his own mere pleasure, is at full liberty : but he, who is under any proper obligation, is not at liberty, but is bound. Now the sovereignty of God supposes, that he has a right to dispose of all his creatures according to his mere pleasure in the sense explained. And his right is absolute and independent. Men may have a right to dispose of some things according to their pleasure. But their right is not absolute and unlimited. Men may be said to have a right to dispose of their own goods as they please. But their right is not absolute; it has limits and bounds. They have a right to dispose of their own goods as they please, provided they do not do it contrary to the law of the state to which they are subject, or contrary to the law of God. Men's right to dispose of their things as ihey will, is not absolute, because it is noi in

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