Page images
PDF
EPUB

ટૂંક

66

66

your confufion.-They were all afhamed of a people that could not profit them, nor be an help nor profit, but a fhame, and alfo a reproach "."

Thefe warnings, denunciations and punishments had all a further reference. They indeed immediately refpected the literal Ifrael; and declared their guilt in trufting in any arm, fave that which had been fo remarkably difplayed in their deliverance and protection. But as the temporal falvations given to this people prefigured the everlafting falvation of all the fpiritual Ifrael, the means employed by God to deter them from trusting in an arm of flesh, whether their own or that of any other nation, were ultimately and especially defigned to declare the fin and danger of carnal confidence in any fhape, as oppofed to confidence in that falvation 'exhibited in the gospel. Hence we find the language, originally appropriated to the guilt of trufting in man for temporal deliverance, transferred to the New Teftament, and used to exprefs the ftill more aggravated iniquity of felf-righteoufnefs, or truft in external privileges: "We are the circumcifion, who-re'joice in Chrift Jefus, and have no confidence in "the flesh P." Nor can we rightly read the language of the Spirit of God, on this fubject, in the Old Teftament, without understanding it as efpecially written for our admonition," that we may "not truft in ourfelves, but in him that rai"feth the dead."

66

VI. Some

o Ifa. xxx. 1.-5.

p Phil. iii. 3.

For

VI. Some of the circumftances attending the rebuilding of the temple, after the return of the Jews from their captivity, afford a fimilar illuftration. The very oppofition made by their enemies was overruled for the advancement of this work. They did every thing to inftigate the fupreme authority against that afflicted handful. But the truth of that declaration was manifefted; "The king's heart is in the hand of the LORD; "and he turneth it whitherfoever he will" "he turned the heart of the king of Affyria unto "them, to ftrengthen their hands in the work of "the house of the LORD, the God of Ifrael 4.” Were fome in danger of "defpifing the day of "fmall things," becaufe the glory of this building was fo far inferior to that of the former? Or, were they ready to conclude, that, because of the many obftacles thrown in their way, it would never be finished? God fent them a meffage both of comfort and of reproof, expreffive of the manner in which his work is conducted in every age: "Not by might, nor by power, but by my Spirit, "faith the LORD of hofts." Concerning Zerubbabel, the governor of Judah, he delivers that gracious declaration, which could only have its full accomplishment in the glorious Antitype: "Who art thou, O great mountain? before Ze"rubbabel a plain, a plain! and he shall bring "forth the head-ftone thereof with fhoutings, "Grace, grace unto it."

q Ezra vi. 22.

Zech. iv. 6, 7.

VII. In

VII. In proof of the indifpenfable neceffity of divine power for the falvation of finners, may I not appeal to the perfonal miniftry of our LORD? The great falvation" began to be spoken" by him. He "fpake as never man fpake." Nothing but truth proceeded from his lips. He "fpake "the words of God." What he had "feen and "heard, that he teflified." His enemies were often filenced, and at times captivated by his difcourfes. He confirmed his doctrines by the most aftonishing miracles, fuch as they could neither difprove nor deny. Yet "no man received his teftimony." He had reafon to complain, that he had "laboured in vain," and that Ifrael was "not gathered." "His own received him not." He wept over Jerufalem, faying, "How often "would I have gathered thy children together, " even as a hen gathereth her chickens under her wings, and ye would not."

66

66

66

What was the defign of this, but to teach us, that human fuafion, even in its highest poffible perfection, is unavailing? It was the will of God, that the perfonal miniftry of Chrift himself should be attended with comparatively little efficacy; to illuftrate the neceffity of divine power, and to put honour on the miniftration of the Spirit. According to the pleafure of the three-one God, all the efficacy of the gofpel muft immediately proceed from the third Perfon of the adorable Trinity. It must therefore appear, that the word, as spoken by the human lip of Jefus himself, could

s John iii. 32. 34.

be

be effectual only in as far as it was accompanied by the power of the Spirit. The effufion of the Holy Ghost was therefore withheld, till the perfonal miniftry of Chrift was at an end. But when the difciples received" power from on high," a fingle fermon, preached by one of them, was attended with far greater fuccefs than the whole of Chrift's miniftry.

Hath God in fuch a variety of ways declared the inefficacy of means, and the neceffity of Almighty power in order to the falvation of man? Let us beware of faying, "Mine own arm hath "faved me." It is evident from the whole hiftory of the Church, that it hath ftill been the defign of God, in working falvation, to ftain the pride of human glory. Why fhould we ftumble at this ftone? If it was the pleasure of JEHOVAH, that boasting should be excluded in all the temporal deliverances of his people; can we rationally fuppofe, that he will admit them to a partnerfhip with himself, either in the accomplishment, or in the glory, of that falvation which is the chief of all his works? Would he exclude them from the mere fign, and give them a diftinguished co-operation in the thing fignified? Let us view the language of his ancient people, as defcriptive of the exercife of all his fpiritual Ifrael. Let us transfer to the heavenly Canaan, what they uttered concerning the earthly: "We got not the "land in poffeffion by our own fword, neither "did our own arm fave us: but thy right-hand,

" and

"and thine arm, and the light of thy countenance, because thou hadst a favour unto us t."

[blocks in formation]

The Doctrine of Particular Redemption illuftrated, from the First Promife;-from the Temporal Redemptions of Ifrael;-from the Limitation of the legal Oblations ;-from the Hiftory of Redemption as accomplished by Chrift.

THAT Our Lord did not die for all mankind, but for a certain number whom the Father from eternity gave to him, is evident not only from a great variety of doctrinal teftimonies, but from the whole hiftory of the Church.

1. This truth is difcernible in the very dawn of revelation. It is diftinctly written in the first gofpel-promife". There we have a diftinction marked between two different feeds. The one is defigned the feed of the woman; the other, the feed of the ferpent. As Adam, after the revelation of this promife, called Eve "the mother of "all living," because he in the exercise of faith viewed her as the mother of all thofe who fhould be made alive unto God; by the feed of the woVOL. II.

Cc

man

[blocks in formation]
« PreviousContinue »