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afures in heaven for wherë your treasure is, there will your heart be also, Col.

. 3, 4. Set your affection on things above, not on things on the earthWhen Christ who is Our life Thall appear, we also shall appear with him in glory: Mortify therefore your members which are on the earth-and covetousness which is idolatry," * This is again ufed by the apostles as an argumeirt for Christ's disciples to be in subjection to the higher powers that are ordained or ordered of God-as may be seen by comparing Romans xiii. froní ist. to 8th with verses it and i 2, where what he had said in the foregoing part of the chapter, is enforced from the consideration 6 of the night being far spent, the day being at hand, even the day of their complete falvation, which was 't nearer than when they believed." This likewife appears to be the argunient in Titus, iii. 7, 8. “ that being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and thefe things I will that thou affirm constantly, that they who have believed in God, be careful to maintain good works." The first good work enjoined in this chapter, is," put them in mind to be subject to principalities and powers, to obey magistrates," --which being considered in connexion with what follows to the end of the gth verse,' sliews that the apostle all along has his eye upon the importance of the Christian's duty of subjection to'magistracy, as foregoing a contention about natural and civil rights, in consideration of the hope of eternal life.

Those that despised' government, were selfwilled, were not afraid to speak evil of dignițies, 28 of Peter ii. 10.--the fanie that bad (verse 14.) an heart exercised with covetous practices and though they had been in some fort profeffors of Christianity (verfe 1, 2, 3.) yet (verfe 15:) they have forsaken the right way, and are gone aitray, following the way of Balaam who loved the wages of unrighteousness, verse 3. through cove




poufness shall they with feigned words make merchandife of you. The same are spoken of by Jude ver. 8. as those that despise dominion, and are not afraid to speak evil of dignities. Verse 11. they have run gree. dily after the error of Balaam for reward, &c. As such persons, notwithstanding their profession by which they crept in unawares among the first disciples (verle 4:) by these things evidenced themselves to be cover tous, to have their hope in this life, that is to be of the world, which is to be of the kingdom of Satan who is the god of this world; (for a covetous man is said to be an idolater, Eph. v, 5. and no such hath any inheritance in the kingdom of Christ, and of God) I fay, as this was thus evidenced in the times of the first Christians, so it will evidence the same now; yea, even among professed Christian teachers now as well as then, as well as the many that follow their pernicious ways, by reason of whom the way of truth is evil spoken of. So that however many things may be said by them with an appearance of agreeableness to the gospel of Christ. yet when we hear them contending about government, and appearing to have no other fear of speaking evil of dignities, but what arises from the fear of the wrath of the magistrate, or from exposing themselves to the punishment of the laws of the land, we need not hesitate at applying 1 John iv. s." They are of the world, therefore speak they of the world, and the world heareth them, and we must look upon thofe things they fay that may have an appearance of agreeableness to the gospel, as the feigned words that they vetoufness make merchandise of their bearers with

These might be let alone, were it not for their profession of Christianity. But the disciples of Christ are indispensibly bound by his anthority to attend to his example and precepts, and the precepts of the apostles herein, from their being his subjects whofe kingdom is not of this world, and from their hope being brought to them at the appearing of Jesus Christ. As motive


hereto fucli would do well to consider Proverbs vill. t'i 16. “ by me kings reign, and princes decree justice. By me princes rule, and nobles, yea, all the judges of the earth:" Daniel iv. i7.6 the Hoft Migh ruleth' in the kingdom of men, and giveth it to whomsoever he will, and fetteth up over it the basest of nen:" John. xix. 11:" Jefus answered, thou couldst have no power at all against ine, except it were given thee frúin a-bove." Rom. xiii. 1: 56 there is no power but of God. The powers that be, are ordained of God." in

Whatever takes place under their administration, is likewise overruled by him who is head over all things to the church, for bringing about the defigns of his kingdom. And the disciples are warned from the word to expect the greatest calamities in states and kingdoms towards the fecond coming of Jesus Christ. See Dan. " xii. 1. " and there shall be a time of trouble, such as never was, since there was a nation to that same time': And at that time, thy people shall be delivered, every one found written in the book.Luke xxi. 25, 26, 27. "and upon the earth distress of nations, with perplexity, the sea and the waves roaring',verse. 28.“ when thefe things begin to come to pass; then look áp, and lift up your heads ; for your redemption draweth nigh;'! Which shews it the duty of Christ's disciples to receive these things as what he has told them fhould come to pass, and have their minds exercised with joy about his second coming, which they are the intimation of, as they would avoid the character and doom of the evil fervant, Matthew xxiv. 48, to the end. ...

It may also be considered, that though Joseph and Mary were exposed to a journey to Bethlehem, to quar: ter in a ftable, to lay in a matiger, on account of a dea cree from Cæfar Augustus that all the world should be taxed. -Though John the Baptift was imprisoned by He.

rod in Christ's tiine, and beheaded in the prison-thoughi : the Jews expected Jesus to deliver their nation from fabjection to the Romans, and urged him to deeide the


controversy, whether it was lawful to give tribute to Cæfar or not?-yet he made no alteration in the state but went through the world in patient suffering what not only his parents, his nation, his fervant John, but also himself met with, from the civil power, till he was led as a Jamb to the slaughter, and as a sheep before her fhearers is dumb, fo he opened not his mouth.

Neither did he give the least intimation to his apostles in their commission after his resurrection, to concert themselves in rectifying the affairs of the kingdoms of this world ; althoughi all power in heaven and earth was given to him, and he could as easily have sent them to attend this business, as to preach the gofpel, had it been agreeable to the nature of his kingdom But as that was not of this world, so his commission to his a postles was to tell that news among the nations, the belief of which has eternal falvation infeparably connects ed with ic.

. I should here have concluded, were it not that I am aware of an objection to what has been advanced, from fome who will speak highly for the work of the Spirit upon their hearts, whereby they are encouraged to take those things to themfelves, or éompliment fome others

whom thựy know) with them, which are applied to Jesus Chrift--and so are ready to fay," while this wri-. ter speaks highly of Jesus Christ, he-feems to deny the work, of the Spirit ; and so the faith fpoken of is no' more than the faith of devils." . " . . .

For answer, ift. with refpect to the work of the fpirit, Jesus Christ, who promifed the Spirit to his difciples, said of him, John xvi. 13, 14." He shall not fpeak of himself. He shall glorify me ; for he shall receive of mine, and shalt thew it into you." From whence it appears, that the holy Spirit whom Christ was to send to his difciples, was to testify of him, to glorify him, to take of his, and shew it to them ; not to speak of himself, of his own work, fo as to cause thofe to' whom he is fent, to be able to fpeak of a work of


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