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mies, that he frequently sees us to glorify the Father by bearChrist wounded through his ing much fruit. And that we neglect ; yea further, he is may depend on grace alone to sometimes surprised, and con- enable us to serve God acceptafounded to find himself fighting bly with reverence and godly against his dearest Lord, and fear. strengthening the hands of evil This is the only way in which doers. Such things serve to such creatures as we are can be teach him that he is dependent prepared to join the hosts of

Seif-dependence is one of the heaven. We must pass through most dangerous enemies the this world of discipline. We Christian has to encounter in must drink the waters of afflichis warfare. A person may tion with which this world is think he is almost wholly freed overflowing. We must feel the from it when he is almost wholly evil nature of sin, and realize the under its power. Now Christ awful consequences of sinning. is able to give the Christian a We must hate sin with a perbetter knowledge of his heart. fect hatred. We must loathe But the Christian is 'too apt to and even abhor ourselves on acbe depending upon his own wis- count of sin, and flee from every dom. Christ knows this. There appearance of evil. We must fore he suffers us to learn by strive against it.

We must our own painful experience, that overcome it. For he that overin him only is our help to be cometh shall inherit all things. found. He gives us, sometimes, What a glorious promise this is an earnest desire to keep the to those who finally overcome ! whole of his holy law, and to be It is not made to those who strive holy even as he is holy ; and against sin, but don't do it efthen suffers us to fall into a cold fectually, though they may indifference, that we may learn thuş strive their whole life time. not to depend on past experi- It is made to those only who ences ; neither upon any of the overcome sin ; who have the frames of our hearts. Though it power of sin subdued within may appear to us we are exalted them : Who mortify the deeds almost to the third heaven, as of the body, and are crucified (or the apostle was ; yet to teach dead) to the world, and the world is not to depend upon these de- is crucified to them : Who bear sirable frames of heart, we are about in their bodies the image perhaps soon suffered to fall into of the Lord Jesus: Who are some sin, or a thorn in the flesh risen with him, and seek those is given us, or a messenger from things which are above where Satan is sent to buffet us that we he is. Such will certainly inmay not be exalted above meas. herit all things, for they have ure. And that we may be complied with the condition on brought to depend alone on the which salvation is offered. They grace of God in Jesus Christ, to will not be disappointed. But enable us by a constant, watch- let us beware lest we" deceive ful, and prayerful life to glorify ourselves. Our hearts are exGod in our bodies and spirits tremely deceitful. It is quite which are his. That we may agreeable to our corrupt natures, depend on grace alone to enable to think that we are something

WOL. VI. No. Il

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when we are nothing: To think, I must be done. The apostlo that we are at peace with God, James says, " That faith withwhen we are totally opposed to out works is dead.” “ And if him. And one reason, why we any man seemeth to be religious form a wrong opinion of our and bridleth not his tongue, that

moral character, is because we man's religion is vain. Pure · do not believe God to be a be- religion, and undefiled before

ing of such infinite rectitude as God and the Father, is to visit he really is.

the widow and the Fatherless in We form a God in our ima- their affliction, and keep himginations, which will suit our self unspotted from the world." selves. We are apt to think, It is absolutely necessary for the that he is better pleased with us Christian to strive to fulfil all than with some others : That righteousness in the sight of we have done something which men. And he does do it as far is the ground of our acceptance as he can. He desires and with him. Such, doubtless, is strives to keep the great comthe imaginary God, which thou- mandment, “Thou shalt love sands of hypocrites are daily the Lord thy God with all thy worshiping. They think to be heart,” &c. and the other which saved in this way and it appears is like unto it,“ Thou shalt love to them to be the right way.- thy neighbor as thyself.” But They may have strong and com- he does not expect to be justi. fortable hopes of their salvation, fied for thus striving. Neither if and rarely, if ever, think of such he were enabled to keep the a thing as being deluded by Śa whole law, would he expect to tan and their own wicked hearts. be justified thereby. For he But alas ! there is no such God knows that by the deeds of the as they imagine except in their law no flesh living can be justiwild imagination. And what will fied. But the reason why he an imaginary God do, when strives to keep the law, is bethe only true God brings hypo-cause he knows it to be his ducrites to judgment ? What will ty. And he knows it to be a it then avail us, that we have most reasonable duty. It is the made a profession of religion desire of his heart to do whatbefore men ? Shall we then of- ever the law commands. He fer our services which we have wants to be just such a creature done to justify us before God? | as the law commands him to be. No: we shall then see that our He loves the law of the Lord righteousness is as filthy rags. after the inner man. And he We shall then see than all the says with the Psalmist, O Lord, duties we

are commanded to how love I thy law; it is my perform, are only means to as meditation day and night. It sist us in obtaining the bread of is sweeter to my taste than honlife. We shall then see that ey or the honey comb. More the outward performance of to be desired than gold. Better these duties does not make a unto me than thousands of silChristian, any more than it ver and gold. It is more than makes grain to plough our land my necessary food to do the without sowing the seed. Yet will of God. How strikingly do good works are necessary and these passages represent the character of the true children of which I did, but because ye did God? They do not keep the eat of the loaves and were filled. law of God or attempt to keep And they are filled in their own it because they expect, or even sight, and with their own rightwish to be justified by it; but eousness. They make a sav. because they love it. And if iour of their own duties, and dethis be the case, if all true Chris- ny the Lord who bought them. tians perform religious duties Perhaps not in their outward because they are delighful to conduct, but in heart they count them, what will be the awful sit- the blood of the covenant an uation of those who perform unholy thing, but their hope them only for the sake of the must perish. Their eyes will reward ? For example, If peo- be opened in the hour of death. ple pray only to quiet the re. But it will then be too late for bukes of a troublesome con- them to flee to Christ. He will science, they pray only for the then tell them to depart, and sake of the reward. And Christ take up their everla ng porwill say to such, ye follow me tion with hypocrites and unbę. Bot because ye see the miracles lievers.

The Catholic Doctrine of a Trinity, ETC.

CHAPTER II.

THE DIVINITY OF THE HOLY GHOST,

(Continued from p. 383.)

1. fohn iii. 6. Το γεγεννημενον ΕΚ το ΠνευματG».

That which is BORN OF the SPIRIT. 1 John v. 4. To yeyevynpesyov EK T8 088- whatsoever is

BORN OF GOD.

The same individual act of divine Grace, viz. that of our spiritual birth, is ascribed, without the change of a single Letter, to God, and to the Spirit. Some capacity then there must be wherein the Scripture makes no distinction between God and the Spirit :

and this is what the Scripture itself calls the divine nature ; under which God and the Spirit are both equally comprehended.

II. Acis xiii. 2. The HOLY GHO$T said, separate me Bar.

nabas and Saul for the work whereunto I HAVE

CALLED them. Hebr. v. 4. No man taketh this honour to himself,

but he that is CALLED OF GOD,

The shorter way is to ask this same Saul, who it was that appointed him to the work of the ministry ? and his answer is no other than this -Paul CALLED to be an Apostle SEPARATED unto the Gospel -By the commandment of GOD OUR SAVIOUR*.

III. Matth. ix. 38. Pray ye therefore the LORD OF THE KARVEST, that НЕ

will senD FORTH Labourers into his harvest. Acts xiii. 4. So they being șENT FORTH BY THE

HOLY GHOST.

In this act of sending forth Labourers upon the work of the Gospel, the Holy Ghost is proved to be the Lord of the Harvest, to whom Christ himself has directed us to PRAY.

IV. Luke ïi. 16. And it was revealed unto him (umat) BY

the HOLY GHOST, that he should not see Death, be:

fore he had seen the Lord's Christ. Įbid. v. 28. And he BLESSED GOD, and said LORD

now lettest thou thy servant depart in peace, according to TĦY WORD.

This word, was the word of the Holy Ghost ; who therefore is intitled to the context, and is God and Lord to be blessed or praisa ed ; not under any imaginary restrictions and limitations accord. ing to a certain degree of Power delegated to him, an evasion you will meet with in some modern writers, but the Scripture, and common reason instructed by the Scripture, disclaim and abhor it, as an inlet to all sorts of Idolatry,

V. Fohn xiv. 17. HE (the spirit of Truth) dwelleth

with you and shall be in you. 1 Cor. xiv. 25. God is IN YOU of a truth.

VI. 2 Tim. iii. 16. All Scripture is given by INSPIRA,

TION of GOD. 2 Pet. i. 21. Holy men of God spake as they were

MOVED BY THE HOLY GHOST:

Rom. i. 1. and 1 Tim. i. 1. '+ I set down the preposition, because it slays the Arian with his own weapon. It shews the prime agency and authority in this affair to have been that of the Holy Ghost, acting in his own right, and not as the minister or instrument of an higher power; for then, according to them, it should have been dia. For my own part, I lay no stress upon it, because I perceive, upon a review of the Scripture, that these two prepositions are used indiscriminately

VII. John vi. 45. It is written in the prophets, and they

shall be all TAUGHT of GOD. 1 Cor. ii. 13. Not in the words which man's wisdom

teacheth, but which the HOLY GHOST TEACHETH.

This latter verse would prove the Holy Ghost to be God by it, self: for I cannot find that man in the style of the Scripture, is ever opposed in this manner to any being but God only: I will subjoin a few examples of it. John i. 13. Nor of the will of man, but of God. I Thess.iv. 8. He therefore that despiseth, despiseth not man, but

God.:
Rom. i. 29. Whose praise is not of men, but of God.

VIII.
Acts v. 3. Why hath Satan filled thine heart to LIE

to the HOLY GHOST.
Ibid. v. 4. Thou hast not LYED unto men, but unto

GOD

Dr. Clarke affirms, that the Person of the Holy Ghost is no $ where in Scripture expressly stiled God." And then adds by way of authority—6 see the Text, No. 66*.” And what text. would you suppose this to be? why, it is no other than that of Acts v. 4. where he IS expressly stiled God. The Doctor refers us to it, because he has added a long perplexed Comment to help us to understand it, I suppose ; though a child may see the force of it without any comment at all. The substance of all he has said may be reduced to this Ananias lyed to God, “because he lyed to the Apostles, in whom God dwelt by his Siri66 rit.Thus he has tried to evade it ; even by producing one, proof of the Holy Ghost's Divinity, as an answer to another. For if the Scripture assures us that God dwelleth in us, and our only. argument for it, is, because the Spirit dwelleth in us ; who can the Spirit be, but God himself? as it is proved in the following Article. But before we proceed to it, I must beg the Reader to observe how he has used and represented Athanasius's opinion

" Athanasius himself (says the Doctort) explains " this text in the same manner : He that lyed (saith he) to the Holy 66 Ghost, lyed to GOD, WHO dwelleth in man by his Spirit. For

I where the Spirit of God is, there is GOD." The difference, then, between this author and St. Anthanasius, is no more than this: the former takes occasion to deny that the Holy Ghost is GOD, the latter to prove it, and both from one and the same text ; which, if you believe the Doctor, they have explained in the same manner.

upon this text.

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* Part II. S. xxxii. † No. 66.
και Οπε γας εσι το Πνευμα τ8 Θεε, εκει εσιν ο ΘΕΟΣ.

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