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his will as obedient children, not fashioning yourfelves according to the former lufts in your ignorance. But as he which hath called you, is holy, fo be ye holy in all manner of converfation."1ft epiftle 1 chap. 15, 16. yea, when Paul exhorts the Corinthians to cleanse themfelves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2d Cor. vii. 1. it is with direct respect to that feparation from unbelievers which they were called to in the foregoing chapter, with which was connected the precious promises he mentions, "wherefore come out from among them, and be ye feparate, faith the Lord-and I will receive you, and be a Father unto you, and ye fhall be my fons and daughters, faith the Lord almighty."

As for the change that perfons often urge as neceffary to encourage them to believe in Chrift, or hope for benefit by him, it may be faid, that the change spoken of by the apostle Paul is thus expreffed, "beholding as in a glafs the glory of the Lord, we are changed into the fame image from glory to glory"-thofe who are thus changed, having that mind in them which was in Christ, are led from the glory manifefted in him, to follow him through the path of humiliation, to the glory that shall be revealed when Jefus Chrift fhall come in his glory with all the holy angels; when he shall fo come in like manner as he was feen to go into heaven, and fhall change the vile body of his people that it may be fashi oned like unto his glorious body.

The fum all of is, that the Spirit's teaching, instead of leading thofe taught by him to thank God they are not as other men, leads them as Gentile finners to glorify God for his mercy-instead of finging or falfely boasting of their apoftolic attainments, and their own affurance of an intereft in Christ

As

As thus,

"I'm not afhain'd to own my Lord,fing of the wor

"Nor to defend his caufe; "Maintain the honor of his word, The glory of his crofs.

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They are led to

thiness of the Lamb, according

to Ifa. xxiv. 16. From the utter

moft parts of the earth have we heard fongs,glory to the righteous -even to HIM who is called ift John ii. 1. Jefus Chrift the righįteous.

As for the other part of the objection," that the faith fpoken of in this treatife, is no more than the faith of devils"—it is a frequent objection to the faith of the gofpel, and therefore it may not be amifs to take no

tice of it.

The faith of the gospel, or the faith of God's elect,

is thus defcribed.

Matt.

xvi. 16. "thou
"thou art the
Chrift, the Son of the liv-
ing God." John vi. 69.
" and we believe, and are
fure, that thou art the
Chrift, the Son of the liv-
ing God." John i. 49.
"Rabbi, thou art theSon

of God, thou art the King
of Ifrael." John xi. 27.
"I believe that thou art
the Chrift, the Son of God,
which should come into the
world." Acts viii. 37. “ I
believe that Jefus Chrift is
the Son of God."

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James . 19. ü. Thou doft well.

thou believeft that there is one God." The devils alfo believe.

Hence it appears, that the truth believed is the fame; and that none can be warranted in going about to alter the defcription of the faith of God's elect in the new teftament, on account of this objection. The difference between their faith and the faith of devils, is to be seen in their effects.

The firft effect of faith in God's elect is joy and hope. Acts viii. 5, 8, 12. when Philip preached Chrift to the city of Samaria, and they believed Philip preaching the things concerning the kingdom of God, and the name of the Lord Jefus, "there was great joy in that city." Verse 39." the Eunuch -went on his way rejoicing." 1ft Peteri. 8. 9.- believing,

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The effect of the faith of devils, is terror and defpair. Matthew viii. 29.

art thou come to torment us before the time?" James ii.19. "the devils alfo believe and tremble."

Hence we fee that the fame truth is the rejoicing and hope of the difciples of Chrift, which is the terror and torment of devils. Even as the fame pillar of the cloud was light to Ifrael, and darkness to the Egyptians,Exod. xiv. 20. The ground of this difference is mentioned, Hebrews ii. 19. " for verily he took not hold of angels, but of the feed of Abraham he taketh hold.” (As it is in the bible margin.)

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Second effect of the faith of God's elect is engagedness to Christ, manifefted in a ready obedience to his will without hesitation or referve; as may be feen, Matth. iv. 19, 20. and he faid unto them, follow me. And they straitway left their nets, and followed him." Verses 21, 22. “ and he called them. And immediately they

left

left the fhip and their father, and followed him." By which we fee the effect of the faith in Simon and An drew, James and John. What effect it had on Saul, we fee, Acts ix. 6. " and he trembling and aftonished, faid, Lord, what wilt thou have me to do ?" The three thousand in Acts ii. make the like enquiry at the mouth of the apostles, and attend their answer. Verfes 41, 42. "then they that gladly received the word, were baptized. And they continued in the apostles doctrine, and fellowship, and in breaking of bread, and in prayers.”. Second effect of the faith of devils, is their oppofition to Christ, manifefted Mark i. 24. "let us alone, what have we to do with thee ?"?

The faith of the operation of God manifefted itfelf in the firft believers, in their calling Jefus Lord, and worshipping him as fuch; which no man can do but by the Holy Ghost. And this is evidenced by doing whatsoever he commands, having heartily to do with Jefus Chrift in a regard to his whole will.-While the faith of devils cperates in, "let us alone, what have we to do with thee?" So we fee that we have no reafon to be affrighted from the fimple account of faith in the new teftament, because of the cry, "it is no more than the faith of devils," fo long as it had the approbation of Jefus Chrift, as in the cafe of Peter's confeffion.

It may be objected, is not faith defcribed John i. 12. as receiving Jefus Chrift, agreeable to the description offit in the affembly's catechifm? I anfwer, the paffage in John i. 11, 12. appears to be explained by the ii. chapter, verfes 32, 33, viz.

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Here receiving him is explained by receiving his teftimony, which is the fame with believing a report. The view the affembly's catechifm gives is of receiving an offer which word offer as it is there used, can by no means be reconciled with the preaching of the apostles, whofe preaching appears exactly agreeable to Ifaiah's prophecy of it. Ifaiah xl. 9." O Jerufalem, that bringeft good tidings, lift up thy voice with ftrength: Lift up, be not afraid: Say unto the cities of Judah, behold your God." Chap. lii. verfe 7. "how beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publifheth falvation, that faith unto Zion, thy God reigneth!" Their bufinefs was to fhew from the fcriptures, that Jefus was the Chrift. This being understood and believed, made its own way. And that prophecy in Ifaiah lii. 6. therefore my people fhall know my name, therefore they fhall know that it is I that fpeak, behold, it is I"-appeared to have its fulfilment in that influence which the knowledge of him had on thofe that were brought to it. As foon as the evidence of his true character ftrikes the mind of a man, there comes a peremptory demand on his confcience for unlimited fubjection to him, on pain of his eternal displeasure. The method of making ufe of the word offer with great parade, that has fo often taken place, appears among the inticing words of mans wisdom, and the hidden things of difhonefty, which the apostles renounced, contenting themfelves with manifefting the truth to every man's confcience in words which the Holy Ghoft teacheth. It is fhocking to confider how fome men deal in the word offer, as market-men do with their commodities! But I forbear. As the description of faith in the assembly's catechifm has been mentioned, I would just say, that it is no defcription at all of the faith of the gofpel; nor indeed of any faith at all according to the common meaning of the word, as believing a teftimony.

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