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felf, but that he communicates his Righteousness unto us. In the foregoing Verse he is describ'd by his Power, reigning as a King, and likewise by his Justice, executing Judge ment and Justice upon Earth: both these are against us, who by our Sins and Offences have render'd our felves obnoxious to both, being liable to be crush'd by his Power, and condemn'd by his Justice. But the Name here given, the Lord our Righteousness, affords Help and Comfort to us in this Extremity : for tho we have no Righteousness of our own to plead, and so must be found guilty at the Bar of Divine Justice ; yet having Christ's Righteousness apply'd and imparted to us, and so made ours, we may plead it as our own, and are thereby found innocent and clear'd at that Tribunal; yea, not only so, but we shall be justify'd and found righteous, by virtue of his Righteousness imputed to us. So the Apostle tells us, He is made unto us Wisdom and Righteousness, and Sanétification and Redempo tion; 1 Cor. 1. 30.. The word Righteousness implies, that he hath in all respects satisfy'd the Law, and appeas'd Divine Justice, by doing all that the Law requir'd, and suffering all that the Law inflicted on the Breakers of it: but then the word OUR being added to it, saying, the Lord OUR Righteousness, signify'd, that all that he did and suffer'd by way of Satisfaction to Divine Justice, was in our stead, and for our fake ; and so we are justify'd by hiş Righteousness made ours, as a Debtor is releas'd upon his Surety's paying the Debt. So St. Paul speaks, God made him to be Sin for us, who knepp no Sin, that we might be made the Righteousness of God in him ; 2 Cor.5. 21. By this means Mercy and Truth are met together, Righteousness and Peace have kiss'd each other : Pfal. 85. 10. which made St. Paul challenge all our Ghostly Enemies, saying, Who Mall lay any thing to the Charge of God's Elect? it is God that justi: fieth, who is he that condemnetb? Rom, 8. And all this by Christ's being made the Lord our Righteousness; where 'tis express'd (as a Father hath obferv’d) not in the Concrete, but in the Abstract, which very much heightens the signific cation : for 'tis not sufficient to say, he is righteous, and makes us so, but he is Righteousness it self, and hath made us the Righteousness of God in him. And what can the Wit of Man devise, or the Heart of Man desire more comfortable, than to have the Son of God and his Righteousness made ours? by which we appear not only righteous befor: b rengen in

God, God, but even Righteousness it felf: which shews the Sense and Reason of this Name, The Lord our Righteousness.

To all which the Prophet adds or infers one memorable Passage more, in these words : Therefore behold the Days come, saith the Lord, that they mall no more say, The Lord liveth, who brought up the Children of Ifrael out of the Land of Egypt ; but the Lord liveth, who brought up, and who led the Seed of the House of Israel out of the North Country, and from all Countries whither I had driven them, and they hall dwell in their own Land. Where God declares, that he will be no more call’d their Deliverer out of Egypti because he would vouchsafe them a greater Deliverance from Babylon; that he would rescue them from Captivity, and the Miseries they endur'd in other Countries, and restore them fafely to their own Land: which Deliverance was a Type or Emblem of a far greater Deliverance from more deadly Enemies, even from Sin and Satan, from Death and Hell, and restoring us to a better, that is a hea. venly Country: All which things are fignify'd by the name here given to the Messias, The Lord our Righteoufnefs.

This is the Substance of this Prophecy appointed for this Day's Epistle; the Use that we are to make of it is, . . 1. To confirm us in the Truth of Christ's Messiahship, in whom all the Titles, Promises and Predictions of the Messiah do fo plainly concenter and agree.

2. If Chrift" be a King reigning and executing Judgment and Justice upon Earth, then let us learn to obey and submit to him, and to the Powers set up and ordain'd by him; for 'tis by him that Kings reign, and Princes decree Justice. He it is that gives then their Commission, and 'tis his Authority by which they act; and therefore the Apostles bid us, to be subje&t not only for Wrath, but for Conscience-fake; and to submit to every Ordinance of Man for the Lord's Sake, whose Deputies and Vicegerents they are.

3. From his bringing Salvation to Israel and Judah, let us endeavour to have a fhare in it, and to rely upon it; for there is no Salvation in any other.

4. From his being the Lord our Righteousness, we learn where we are to seek for Justification, viz. not from any inherent Righteousness of our own, for that is nothing, or worse than nothing, and cannot abide the Trial ; but by the Righteousness of Christ imputed to us, and by Faith in him-made ours. Abraham believ'd in Cbrift, and it was

counted

counted to him for Righteousness: and to them that follow the Faith of Abraham, is the same Righteousness imputed also, as we read, Rom. 4. 'Twas the Pride of the Pharisees to trust too much to their own Righteousness, and to expect Justification by the Merit of their own Works; but the poor Publican, that trusted only to God's Mercy, was juftify'd far before then: The reason whereof is given, that they being ignorant of Chrift's Righteousness, and going about to establish their oron, submitted not to the Righ, teousness of God, and so lost all the Benefit of it; Rom. 10.3. And therefore St. Paul desir'd to be found in Christ, not having on his own Righteousness, but to be cloth'd with his, which alone could cover the multitude of his Sins.!

Lastly, from his being callid, THE LORD OUR RIGHTEOUSNESS, let us learn to honour and rejoice in this Name, saying with the Pfalmist, Not unto us, but to thy Name be all the Glory; praying with him, Lord, deal thou with us according to thy Name ; that is, forgive us, our Sins, and justify us by thy Righteousness, as thou usest to do to them that love thy Name: To which be all Praise and Glory.

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DISCOURSE LXI.
The Gospel for the Five and Twentieth

Sunday after Trinity.
St. John vi.

5 15. Jesus went over the Sea of Galilee, which is the Sea

of Tiberias, and a great Multitude follow'd him. because they saw his Miracles which they did on them that were diseasd: And Jesus went up into a Mountain, and there fat with his Disciples, &c.

TN this Gospel for the Day, we have Chrift's Miracle of

the Loaves, with the Occasion leading to it, and the 1 Conclusion which the People drew from it.

The Account of it begins ver. 1. with Jefus's going over the Sea of Galilee, fo call'd, tho in truth it was no other than the Lake of Gennefareth; a Lake of about a hundred Furlongs in length, and forty in breadth, in the lower Galilee ; call'd also the Sea of Tiberias, from a City of that Name, situate upon the banks of it. Being part over that Sea or Lake, great Multitudes follow'd and Hock'd to him, drawn by the Fame of his Miracles, and the fight of the wonderfal Cures be did upon them that were diseas'd: And in. deed só able and cheap a Physician could never want Followers, who resorted to him from all Parts.

The Place where Jesus gent, was up into a Mountain, or a Defart Place belonging to the City of Bethfaida, as we read, Luke 9. 10. There his Disciples found him, and there he staid a while, and sat down with them, imparting many things to them, and instructing them in the Mysteries of the Kingdom of Heaven. For the time when this was done, it was a little before the Feast of the Passover ; for the next words tell us, that the Passover, a Feast of the Jews, was nigh. This was set down not only to denote the Circumstance of Time, but because, as fome tell us, our Saviour took occasion from thence to speak of their feeding

upon

upon the true Lamb of God that was slain for the Sins of the World, figur'd by the Pafchal Lamb, and by his holy and heavenly Discourses to prepare them for it. · In this mountainous and desart Place they remain'd awhile, far fron any House or Home ; where the Provisions they brought with then being spent, and no other Recruits or Refreshment being there to be had, they began to be in no small Distress ; which our Saviour mercifully confie der'd, and miraculously reliev'd : for when Jesus lift up his Eyes, and saw a great Company come to him, he had Compaflion upon them, and bethought of making fome ProviTion for them, for many of them came from far ; calling therefore Philip to him, he faith unto hin, Whence mall we buy Bread, that these may eat? or where shall we have Mony to buy Subsistence enough for so great a Multitude ? This be Spake, not out of any Diffidence or Apprehension of Difficulty in the Cafe, but only to prove him, that is, to try the Strength of Philip's Faith, whether he had any lively Sense or Belief of his Divine Power and Ability to help them, and whether he had Compassion enough to move in their behalf, and to defire Relief for them in such a time of Need. This was the end of Christ's saying this to him, not to receive any Information or Aslistance from him, for be himself knew what he would do ; he knew well enough how to provide for them, and was resolv'd to do so. .

But what was Philip's Answer to him? Why, distrust. ful enough; for Philip answer'd him, two hundred Pennyworth of Bread is not sufficient for them, that every one may take a little : meaning, that they had neither Mony nor Provi. fions enough for half that Company, that each may have any tolerable Refrefhment. Andrew, Simon Peter's Brother's Answer, tho one of his own Disciples, was not much better : for be. Faith unto him, there is a Lad here, which hath five Barley Loaves and two small Fimes; but obat are they among so many? The Sense whereof is, that the best shift we can make amounts to a very slender Pittance, and we are in no way or place to furnish out any more, and thereforė: 'twere better to dismiss the Multitude, and send them away, than be troubled with the Cry and linportunity of their Wants. But Jesus took little or no notice of the distrustful Discourse of his Disciples, having another and better way to make them sensible of their Error; and therefore bid his Disciples to make the Men fit dupon, and to place them so in Ranks, that they might be the fitter

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