Εικόνες σελίδας
PDF
Ηλεκτρ. έκδοση

he should give eternal life to as many as thou hast given him. --- I have manifested thy name unto the men which thou gavest me out of the world ; thine they were, and thou gavest them me, and they bave kept thy word. I have given unto them the words which thou gavest me, and they have received them, and have known surely that I came out from thee, and they have believed that thou didi rend me. I pray for them; I pray not for the world, but for them which ibou bast given me, for they are thine. Keep throthy own name, those whom thou hast given me. San&tifie them throthy truth. Let them be one, as thou father art in me, and I in tbee. Father, I will that they also whom thou hast giver me, be with me, where I am, that they may behold my glory which thou hast given me. And that none might restrain this prayer to the apostles, our saviour shews how extensive it was in the intention of it ; that it included all that in every age should obtain the faith of God's ele&t. v. 20. Neither pray I for these alone, but for them also which shall believe on me thro' their word.

Thus far we have quoted the words of Christ Himself, the great prophet of the church; who, came from the borom of the father, the seat of his counsels as well as love, and therefore was well able to reveal the secrets of heaven to men upon earth ; and was faithful to him that appointed him, as allo Moroš was faithful in all his house.

H 2

The

The disciples whom our Lord sent forth to preach under the special guidance of his {pirit; and the apostles who were train'd up for the work of the ministry under the perfonal instructions of their divine master, or were taught the gospel they were to preach by immediate revelation from Chrift himself ; tbey taught this doctrine after him without the least hesitation, and preach'd and wrote in the same strain with him.

without the caught this dom. Chrifth

probably a reason istupists of tbe

The Evangelist Luke, (who was very probably one of the seventy disciples, and with good reason is suppos’d to have wrote the narrative of the Asts of the Apostles, as well as the third of the four gospels which bears his name ) giving an account of the success of the gospel among the Gentiles, upon the Jews refusal of it, makes the work of saving faith in those in whom it was wro't, to be the result of that act of grace which we call predestination. Acts 13. 48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord ; and as many as were ORDAINED unto eternal life believed.

The apostle Paul, the great do&or of the Gentiles, was a zealous aflerror of this truth in almost all his epiftles. When he writes ço those in Rome who were beloved of God,

and

and called to be saints, he takes care to let them know the ground of all the privileges they enjoy'd in time, and of that happi. ness they hop d for chro'eternity, was laid in God's free electing love. The 8th ch. at the 28th v. And we know that all things Shall work together for good to them that love God, to them who are called ACCORDING TO HIS PURPOSE. Then follows the words of our Text, For whom he did fore-know, he also did predestinate to be conformed to the image of bis fon, that he might be tbe firft-born among many brethren. Moreover, wbom be did predestinate, them be also called ; and whom he called, them he also justified; and whom be justified, them be also glorified. And to shew the immutability of this electing love of God, and that nothing should hinder the objects of it from being put into the actual poflession of the grace and glory to which they were design'd, he leads them into that noble triumph with which the chapter ends, Wbo shall lay any thing to the charge of God's ele&t? - Who Thall reparate us from the love of Christ ? I am perswaded that neither death, nor lifs, nor angels, nor principalities, nor powers, nor things present, nor things to come ; nor height, nor depib, nor any other creature, Mall be able to separate us from the love of God which is in Christ Jesus our Lord. In the gth chapter he goes on co illustratethis

doctrine

Phal.comalehave common in

doctrine from particular instances, and to vindicare it against some obje&tions. When Rebecca bad conceived twins by our father Isaac, it was said unto ber, the elder shall serve the younger ; as it is written, Jacob bave I loved, but Elau bave I bated ; tbothe children being not yet born, bad done neither good nor evil: That the purpose of God according to ele&tion might stand, not of works, but of him that calletb. What shall we say then? Is there unrighteousness with God? God forbid. For he faith to Moles, I will bave mercy on whom I will have mercy, and I will have compassion on whom I will bave compassion. For the scripture saith to Pharaoh, Even for this same purpose bave I raised thee up, that I migh: fhew my power in thee, and that may name might be declared tbroughout all tbe earth. Thou will fay then unto me, why doth he yet find fault? For who bath resisted bis will ? Nan but, О man, who art thou that replieft ag ain't God? Shall the thing formed ray to him that formed it, Why bijt tbou made me thus? Hath not tbc potter power over the clay, of the same lump to make one vessel unto honour, and another unto difhonour? Some will reply to this, and say, It is not a personal, but a national preference which is here (poken of; and the apostle does not refer to Jacob and Efau in their single capacity, or to the spiritual and everlasting ftate of either of them; bue intends only

their pofterity, and the difference made between the Israelites and the Edomites, in the external dispensations of providence ; which he mentions to justifie God, and filence the 7ews from complaining, tho' they were cast off, and the Gentiles called in their room. But tho' Jacob and Efau are here spoken of with respect to their descendents, it does not follow that they are not to be personally consider'd also; especially since Pharaoh is mentioned, and bro't in as an instance with them. And whoever attends to the manner of the apoftles discourse, I think must see that he has something higher than any temporal concerns of men in his eye all along, and refers to their spiritual & everlasting state, Why else does he draw that inference from it in the 16 V ; So then it is not of him that willeth, nor of him that runneth, but of God that seweth morcy? And speak in the 22 and 23 verses, of God's sewing his wrath, and making bis power known, on the vessels of . wrath fitted för destruction, whom he here endured with much long suffering; and his displaying the riches of his glory, in the vessels of mercy, which he had afore prepared unto glory? In the with chap. he further vindicates the divine conduct in cafting off the Jews, and reconciles it both with the promise made unto the fathers, and with the divine

goodness

« ΠροηγούμενηΣυνέχεια »