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these are contrary the one to the other; so that ye cannot do the things that ye would. Let the first epistle to the Corinthians explain itself, iii. 1. And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. By carnality he means the weakness, not the want of a principle of divine life in their hearts. And from this carnality, daily experience fbews, the greatest part of sincere Christians can seldom get wholly free. Again ; The doing wrong and defrauding, with which he charges them, was going to law with their brethren, before unbelievers, 1 Cor. vi. 6 -8. This was doing wrong to the church, and defrauding it of due honour; for it was infinuating, that there was not a wise man among them, able to judge between his brethren. And it might often be doing wrong to the brother, with whom they went to law. This was surely a fault, yet, probably, not a presumptuous one. Self-interest, as well as a bribe, blindeth the eyes of the wise, and leadeth men to fancy a clear title, where, in fact, there is none.

The apostle supposes the Galatians in great danger of finishing in the flesh, Gal. iii. 3. of falling from grace, and of having Chrift become of no effect to them, Gal. v. 4. Key, chap. x. $ 166.-The meaning of the first passage is evidently this. Having embraced Christianity, and received in consequence of this the saving influences and miraculous gifts of the fpirit, do you think to perfect your condition by returning to that carnal dispensation, in which there was no fuch miniftration of the word ? _The other pafSage is not an address to true Christians. He had indeed said to them, ver. 2. If ye be circum

cised, cised, Christ shall profit you nothing. He warns them of their danger, being jealous over them with a godly jealousy. Yet he entertained good hopes of them, ver. 10. “ I have confidence in

you through the Lord, that ye will be none 6 otherwise minded.” From them he turns to such, who, though they had not renounced the Christian name, yet had apoftatized from the true gospel of Christ, or were enticing others to such apoftacy, ver. 3, 4. “ For I teftify again to every

man that is circumcised, that he is a debtor “ to the whole law. Christ is become of no « effect unto you, whosoever of you are justified “ by the law, ye are fallen from grace," i. e. ye are fallen from the doctrine of grace. And then he returns again to true Chriftians, whom he op. poses to those whom he had thus warned, ver. 5. “ For we, through the Spirit, wait for the hope “ of righteousness by faith.”

2 Peter ii. 22--23. speaks of Christians, who had escaped the pollutions of the world through the knowledge of Christ, and were again entangled therein and overcome, and after having known the way of righteousness, have turned afide from the holy commandment. Key, chap. xi. $ 215.-It speaks of men who had done lo. But least we should imagine, that thefe men were ever real Christians, renewed in the fpirit of their minds, he assigns it as the cause of their apostacy, that their doggish and fwinish nature had always remained tbe same, and that their reformation and good behaviour was meerly external, ver. 22. " It is happened to them according to the true “ proverb, the dog is turned to his vomit again, " and the low that was washed, to her wallowing os in the mire.”

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Paul tells Timothy, 2 Tim. ii. 10. “ I endure « all things for the Elect's fake, that they may "s also obtain the Salvation, which is Christ Jesus, “ with eternal glory.” This shews, it is one thing to be elect; and another thing to obtain that falvation which is connected with eternal glory, Key, chap. xi. $195.-Undoubtedly it does. But does it allo ihew, that those privi. leges, though different, are not necessarily connected ? To prove this, would have been more for the Doctor's purpose ; but, I apprehend, not so easy. This paffage no more proves, that the elect may fail of eternal glory, than Christ's ens during suffering, that God might be glorified in man's salvation, proves, that the whole of man, kind may eternally perish, and God reap no glory from that astonishing transaction.

§ 2. Dr. Taylor's scheme obliges him to con sider grace to persevere in religion, as a privi; lege not necessarily connected with election, adoption, vocation, and other blessings, which he calls antecedent: but as consequent blessings, depending on the precarious condition of our improvement of the antecedent blessings, common to all Christians. Accordingly, he places, jn his

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" Who
66 shall also confirm you to the end, that ye may
o be blameless in the day of our Lord Jesus
66 Christ.” i Thess. v. 23, 24.
“ God of peace fanctify you wholly: and I pray
" God your whole spirit and soul, and body, be
" preserved blameless unto the coming of our
“ Lord Jesus Christ. Faithful is he that calleth
" you, who also will do it.” 2 Theff. iii. 3.
« But the Lord is faithful, who shall ftablish you

66 And the very

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" and keep you from evil.” Phil. i. 6. " e confident of this very thing, that he which “ hath began a good work in you, will perform " it until the day of Jesus Chrift.” Pet. i. 5. “ Who are kept by the power of God, through “ faith unto salvation, ready to be revealed in “ the last time."-And yet these promises plainly relate to church-members without exception, at least as much as the epithets elect, fanctified, &c. do. The Doctor, however, judged wisely in overlooking this circumstance, which, if he attended to, he could not but be conscious, would do no service to his scheme of sanctified Christians eternally perishing. For if his collection of texts, on antecedent blessings, proves, that all to whom the apostles directed their epistles, was confidered by them as elected, fanctified, called, &c. which I readily allow; these texts equally prove, that persevering grace was a part of the common portion of Christians.

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SECTION I.
VAITH or Belief, in strict propriety of

speech, is that credit we give to the teftimony of one, in whose knowledge of what he teftifies, and in whose integrity we confide. Though often it is used in a sense less proper, and denotes in general persuasion or affent, whe, ther founded upon testimony or intrinsic evidence.

The Holy Ghost in the sacred oracles means to be understood, and therefore fpeaks to men in their own language, and uses words in their com mon acceptation. Faith therefore in the Scripture does not signify, choice, affection, temper, or behaviour; for, in common language, it does not fignify these: but meerly persuasion or affent, and commonly a perfuafion founded on testimony.

The meaning of the word believe, in the following Scriptures, is plain to the molt cursory reader : Exod. iv. 1. But' behold they will not believe me. Ib. ver. 5. That they may believe that the LORD God of their fathers hath appeared unto thee. Sam. xxvii. 12. And Achish believed David, saying, he bath made his people

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