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which conveys the idea of chosen to himself [i. e our Lord's gospel and dis- to his rewards of grace and penfation; I appeal to the glory, not this or that man reader's candour, and to out of more caprice, but] the meaning of the fol. the man THAT IS GODLY, lowing texts.

Babes IN

[That is] The man AFTER CHRIST. Urbane, our

OWN HEART. Com; helper IN CHRIST.-The Prayers. Pl. iv, 3.1 Sam. cburcbes of Judea which xiii, 14.-God hath from were in CHRIST.-Bap | the beginning. CHOSEN tiząd Into CHRIST.-The | you to falvation (yea, out Mosaic vail is done away 1 of mere diflinguishing grace, IN CHRIST.-IN CHRIST be bas chosen you to partake clus circumcifion availeth of the GREAT SALVATION nothing, &c. Again, when of chriftians; not indeed abSt. Paul tells us that his folutely, but) thro' fancti bonds In Christ are ma- fication of the Spirit, and nifeft in all the palace, does belief of the truth, ( as it be not mean the chain

is in Jesus

the truth as it with which he was perfo- lis revealed under the chrisnally bound, as a preacher tian dispensation.] 2 Ther. of the christian faith? And ii. 13 would not Zelotes make himself ridiculous, if he asserted that St. Pauls bonds in Christ, were those with which he was bound in the perjon of Christ in the garden of Gethsemane?).

1. There is a remnant 2. Many are CALLED, [of Jews, who believe ) ac- ' [to repentance; yea many, cording to the election of are chosen that they should grace [who, thro' Janelifi-be holy, Eph. i..4] bat few cation of the Spirit to obedi

are CHOSEN [to receive the ence, and sprinkling of the reward of perfreed boliness blood of Jesus Christ, make the reward of the inherie their calling and election tance.] Mat. 16.fure according to the chrif | Wherefore brethren, give tian dispensation, Peter diligence to make your i. 2)—The election (those CALLING and ELECTION Jews, who make their cléc

SURE : for IF ye do these tion to the blefings of the things, ye shall never fall. cbriftian dispensation fure 2 Peter i. 10.--Put on

by

P 3 there.

by faith in Chrift:) hath therefore, as the ELECT obtained it [righteousness] of God, bowels of MERand the rest were blinded: CIES — For he shall have (that is, The unbelieving judgment without MERCY, Jews have not obtained that hath shewed no MERrighteoufness, BECA use they cy. Col. iii,3 2. James ii. 13 fought it not BY FAITH but by BLINDLY opposing their pharifaic quorks of the law, to Christ and the humble obedience of faith.] Rom. xi. 5, 7. ix. 32.

If I am not mistaken, the balance of the preceding fcriptures shows, that Honestus and Zelores are equally in the wrong.-Honeftus, for not rejoicing in freegrace, in the election of grace, and in God's power, love, and faithfulness, which are engaged to keep believers while they keep in the way of duty :-And Zelotes, for corrupting the genuine doctrines of grace by his doctrines of Calvinian election, neceffity, and unconditional reprobation from eternal life.

S E C ΤΙ Ο Ν XIII. A view of St. Paul's doctrine of ELECTION, laid dorun in Eph. i. 'THAT ELECTION confifts in God's choof: ing from the beginning of the world, that the Gentiles should now fare, thro' faith, the blessings of the gofpel of Christ together with the believing Jews, who BEFORE were alone the CHOSEN NATION and PECU. LIAR PEOPLE of God. It is an ELECTION from the obscure dispensation of the Heathins,' to the luminous difpenfation of the Chriftians; and not an election from a state of absolute ruin, to a state of finished salvation.

It is as absurd to maintain Calvinian election from Eph. i. as to support Calvinian reprobation by Rom. ix.. What we are to understand by the Book of LIFE, and by the NAMES written therein from the foundation of the world. A conclufion to the first part of this work.

HEN Zelotes is made ashamed of what Calvin

cals 66 the horrible decree,” he seems to give it up, I have nothing to do with reprobation, says he,

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my business is with Election. Thus he is no sooner beaten out of Rom. ix, than he retires behind Eph. i. where he thinks he can make a more honourable defence. It may not be amiss therefore to follow him there also, and to show him, that he entirely mistakes the predestination, purpose, and election mentioned in that chapter.

The defign of the apostle in his epiftle to the Ephefians is two-fold. In the three first chaprers he extols their gracious election, their free vocation, and the unspeakable privileges of both ; and in the three laft, he exhorts them to walk worthy of their election and calling; warning them against antinomian deceivers ; and threatening them with the loss of their heavenly inheritance, if they followed their filthy tenets, and immoral example. This epistle therefore is a compendium of the new testament: The former part contains a strong check to pharisaisın, or to the doctrine of boasting legalifts; and the latter part, a fevere check to antinomianisın, or to the doctrine and deeds of the Nicolaitans. See Eph. v. 5. 6; and Rev. ii. 6, 15, 20.

To be a little more explicit : In the three first chapters St. Paul endeavours to impress the hearts of the Ephefians with a deep sense of God's free-grace in Christ Jefus, whereby he had compaffionately called, and of consequence mercifully ele&ted them, ignorant and miserable finners of the Gentiles, as they were, to partake of all the bleflings of the christian dispensation. The apostle tries to inflame them with grateful love to Christ, for setting them on a level with his peculiar people the Jews, to whom pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the [explicit) promises; qvhose were the Fathers, and of whom Christ came, as concerning the flesh.

To prove that this is St. Paul's defign I produce his own words, with short illustrations in brackets. [] • Remember, [says he] 'that ye were in time past • GENTILES' in the flesh, called UNCIRCUMCISION . by the circumcifion, &c;' (abhorred by the circum

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cifed Jews, because you were uncircumcised Heathens. Remember] that at that time, ye were without' (the knowledge of] • Chrift' [not having so much as heard of the Meffiab,] being aliens from the common-wealth • of Israel,' [hating the Jews, and bated of them, ] • ftrangers to the covenants of promise' [which God had made with Abraham, Ijaac, and Jacob,]' having • no'[covenant-] ' hope, and without' (covenant-]‘God • in the world. But now in Christ Jesus' [who has sent us into all the world to preach the gospel to every crea. ture.] . Ye' (Gentiles] ‘who were sometimes afar off,

are made nigh by the blood of Christ: for he is our peace, who hath made BOTH' (:7ews and Gentiles.]

one, and hath broken down the middle wall of par. • tition between us, &c. that he might reconcile both' [Jews and Gentiles] to God, &c. by the cross; hav. • ing sain the enmity thereby : and came and preach• ed peace to you'[Gentiles] who were afar off, and

to them that were nigh(that is, to the Jeus:] For thro' him we BOTH' (Jews and Gentiles ] . have

an access by one fpirit unto the Father. Now there. • fore, ye' (Gentiles) are no more strangers and • foreigners, but fellow-citizens with the (jewish] • saints, and of the household' for peculiar people] of • God : And are built upon the foundation of the [Chriftian] apostles, and' ( jewish] prophets : Jesus : Chrif himself being the chief corner stone' (which unites the Jews and Gentiles who believe, as a corner Atone joins the two walls which meet upon it.]&cc.' 'In whom you also'[Gentiles of Ephefus) are builded together" [with us believing Jews] for an habitation • of God thro' the Spirit. Eph. ii, 11, &c.

The apostle explains his meaning till more clearly in the next chapter. • For this cause' [namely that you might be quickened together with us * unto Cbrift, that you might be raised up together, and placed togetbex with us in heavenly privileges in or by Fofus Chrift:] • For this cause, I Paul am the prisoner of. Chrift for

you, GENTILES ; if ye have heard of the DISPEN. SATION OF THE GRACE of God, which is giren me

.to * See Eph. ii. 5, 6, in the original

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o &c.

to YOU-WARD: How he made known to me (once a ' jewish bigot] the mystery, &c. that the GENTILES should be fellow-heirs, and of the fame body, and

PARTAKERS OF THE PROMISE OF CHRIST by the • gotpel, whereof, I am made a minister, &c. that I • should preach among the GENTILES' (as Peter does among the Jews] the unsearchable riches of Christ,

Wherefore I defire that ye faint not at my tri. • bulations for you'[Gentiles] · which is your glory'. Eph. iii. 1-13.

The two preceding paragraphs are two keys, which St. Paul gives us to open his meaning with, and to make us understand Gold's eternal purpose, which he fur. posed in Chrift Idfus our Lord, of garbering all things in Chrift, by calling the Gentiles to be partakers of the gospel of Christ, as well as the Jews : a mystery this, which hath been hid in God from the beginning of the world, Eph. iii. 9; God having then purposed to take the Gentiles into the covenant of peculiarity: altho', for particular reasons, he did it only in St. Paul's days, and chiefly by his instrumentality. What pity is it then, that Zelotes should cast the veil of his prejudices over so glaring a truth; and should avail himself of the apostle's laconic style, and of our inattention, to impose Calvin's predestination upon us ! Does not the context demonstrate, that St. Paul fpeaks only of God's predestinating and ele&ling THE GENTILES IN GENERAL (and among them the Ephesians] to share the prerogatives of the christian dispensation : Is it not evident, that as the unbelieving Jews boasted much of their being saved by the work of circumcision, thro' Abraham : St. Paul keeps the believing Gentiles humble by reminding them, that by grace they quere saved -[i.e. made partakers of the great falvation of chris. tians) thro' faith: and that not of themselves, nor of their forefathers : it was the gift of God: not of works, not of circumcifion or Mofaic ceremonies, left any of them should boaf like the Jews, who, by their fatal glorying in Abraham and in themselves, had hardened their hearts against Chrilt's gospel, and brought God's

curse

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