Imágenes de páginas
PDF
EPUB

ing experiences of real saints; | the truth, there remaineth no more sacrifice for sin. This sinning wilfully is explained, ver. 29, by having done despite unto the Spir

and for some important purpose, which accords with this interpretation. I shall offer a few remarks on the former interpreta-it of grace. But if this be the tion, and then attempt to main- thing intended, in the passage tain the latter. under consideration, it is difficult to account for its being ex

It will probably be agreed, on all hands, according to the ex-pressed by the idea of falling press tenor of the words, that away; though this, in its confalling away, in the sense here sequences, must imply crucifyintended, is a sin, for which ing the Son of God afresh, and there is no repentance, nor for- putting him to an open shame. giveness. But the point in ques-Falling away, even in this sort, tion is, whether this be the sin unto death, spoken of by St. John, and which Christ tells us, shall never be forgiven. This sin he has defined, with great precision, so as to render it distinguishable from all other sins, in the gospel according to Matt. xii. 31, 32, "Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whoso ever shall speak a word against the Son of man, it shall be forgiven : but whosoever shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come."

The sin here described is doubtless that of which the Scribes and Pharisees were guilty, on this occasion, when ascribing the miracles which Christ wrought, and particularly his casting out devils, to the agency of Beelzebub, the prince of devils. This they probably did, not only through the strength of malice and opposition to Christ, but against a full conviction of their own consciences. This agrees with Heb. x. 26. For if we sin, wilfully, after that we have received the knowledge of VOL. V. No. 12.

does not comport with the example referred to by Christ, from which we are to learn the peculiar nature, and circumstances of the sin, which is unto death. It does not appear that those who blasphemed the Holy Ghost, by ascribing the casting out of devils, by Christ, to the agency of Beelzebub, were chargeable with falling away, and crucifying the Son of God afresh; however they sinned wilfully, and did despite unto the Spirit of grace. They too had received the knowledge of the truth, from the personal ministry of Christ, in such sort, as to have been convinced, that he was the Messiah, and that he cast out devils, by the Spirit of God. It does not appear, however, that they had experienced any thing more than this. In their case, therefore, there was no falling away, They had nothing previously, from which they could have fallen. The idea, therefore, that, in order to committing the unpardonable sin, men must be partakers of the Holy Ghost, otherwise than to be understandingly convinced of his divine existence and operations, is not supported by any evidence from the word of God. Hence Paul, in the madness with which he opHhh

ical experiences of real saints. Those, who were once enlightened. It is conceived, that being enlightened, in the sense here intended, is never true of

heart. The term here used is the same, in the Greek (Photisthentes) which, in Heb. x. 32. is rendered illuminated. But call to remembrance the former days, in which, after that ye were illuminated, &c. I conclude it will not be doubted, but this must be understood of that spiritual and saving illumination, which is peculiar to such, as are sanctified. The apostle speaks, accordingly, of their knowing, on this ground, that they have m heaven, a better and more enduring substance.

posed the work of the divine Spirit, and compelled the followers of Jesus to blaspheme, would evidently have committed the sin unto death, if, instead of verily thinking he ought to do ma-men, who are not sanctified in ny things contrary to the name of Jesus of Nazareth, he had done the same against the convictions of his own conscience; believing Jesus to be the Messiah, and his kingdom to be promoted, by the special agency of the Holy Ghost. He says, therefore, But I obtained mercy, because I did it ignorantly, in un- | belief. It is doubtless true, that men may apostatize from a visible profession of Christianity, and even an appearance of strong attachment to Jesus Christ; and eventually commit the unpardonable sin. This would be When men are spoken of, as the case with real saints, should subjects of spiritual light, it they apostatize, so as to re- seems always designed to denote nounce their Christian pro- what is exclusively true of befession, tread under foot the Son lievers. Hence said Paul to the of God, and do despite unto the Eph. v. 8. For ye were somespirit of grace. But as the pastimes darkness, but now are ye sage before us intimates nothing light in the Lord. They are of the latter, which is implied in said, accordingly, to be all chitthe express utterance of blas-dren of the light and of the day. phemy against the Holy Ghost, They are farther said to walk in it seems natural to conclude, the light ;-to believe in the light; that this cannot be fairly under- and to have the light of life. stood of the falling away here Agreeing with all this, the grace intended. This construction imparted to the elect, in their would involve the necessity of renovation and sanctification, is admitting a sentiment, which is thus represented 2 Cor. iv. 6. wholly repugnant to the scrip- God, who commanded the light tures, viz. that there are more to shine out of darkness, hath specific crimes than one, which shined into our hearts, to give are unpardonable sins. the light of the knowledge of his A more particular examnina-glory, in the face of Jesus tion of the words in question | Christ. will now be attempted; and such arguments be adduced, as are thought conclusive, that the several terms made use of by the apostle, are intended to denote the distinguishing and evangel

It is important to consider, that its being customary with us, to speak of men, as enlightened, and its being true that they are, in the sense we intend, is no rule for deciding what the Holy Spir

it intends when speaking in the is said to have given himself for same language. The holy scrip-us, that he might redeem us tures speak of the unsanctified, from all iniquity. As the heavas hating the light; as walking enly gift cannot be understood in darkness; and as having their to mean the Holy Spirit, who is understandings darkened, through particularly mentioned, in the the ignorance, which is in them, clause immediately following, it because of the blindness of their must be understood, primarily, hearts. Accordingly, coming of Christ, including in a general to the knowledge of the truth, and extensive view, all the blesas it is in Jesus, is represented sings of the new covenant. This by being delivered from the construction is admitted by some, power of darkness, and transla- if not all of those, who contend ted out of darkness into marvel- that the passage, taken togethlous light. er, must be explained in appliI have been able to find no cation to the graceless and unscripture examples, in which holy. That which is here men are spoken of, as enlight meant, must be a spiritual tastened, to denote any thing shorting, for the good tasted is spiritof a saving and holy illumina- | ual and holy. It is therefore, a tion; unless it be John i. 9. where Christ is said to be the true light, which lighteth every man, that cometh into the world. But this is naturally and doubtless very correctly explained, by the sayings of Christ, I am the light of the world; and I am come a light into the world, that whosoever believeth on me, shouldercises of the spiritual man.not abide in darkness. But this implies, that men abide in darkness, and therefore, are not enlightened, till they believe in him. What is said then of his lighting every man, may not be taken to mean, that men are ever enlightened by Christ, in any sense, which is recognized by the scriptures of truth, till they receive him by a living faith, as the light of the world, and thence become children of the light.

branch of the similitude, by which believers to denote their participation of Christ, and the spiritual benefits of his mediatorial work, are said to eat his flesh, and drink his blood, and without this, to have no life in them. Spiritual tasting, eating and drinking, are doubtless ex

From the obvious meaning of the terms, as used in the foregoing examples, they are evidently things, of which men are incapable, till they are made spiritually alive. Hence it is said, 1 Peter ii. 3, to denote the union of believers to Christ, and their participation in all his spiritual and saving benefits, If so be ye have tasted, that the Lord is gracious to whom coming, as unto a living stone. To you, therefore, who believe, he is precious.And have tasted the heavenly | His being precious to believers gift. This must intend some- implies, that they have a spiritthing, which is given to men ual discerning of his infinite beaufrom heaven. It must, there- ty, and an answerable relish for fore, mean Jesus Christ, whom it. All this implies spiritual God gave, to be the propitiation life, or holy love. If the heavfor the sins of the world. Christ enly gift be extended, which is

evidently warranted by the scrip- nearly resemble Christian extures, so as to include all the periences, except such comforts, grace which is imparted to believ-as result from a false, and ers through him, the foregoing groundless hope, which must, construction will be further one day, make ashamed. strengthened, and the sentiment confirmed, that tasting the heavenly gift must be taken to denote the spiritual and holy attainments of real saints. With this agrees the divine declaration, that the gift of God is eternal life, through Jesus Christ our Lord. If eternal life be taken, in one view of it, to mean the heavenly gift, the same consequence will follow, as evidence, that the whole must be applied, exclusively, to believers. If men have once tasted the gift of eternal life, which can consist only with a vital union to the Saviour, they have doubtless been made alive unto God through him.

And have been made partakers of the holy Ghost. Believers are said to be made partakers of Christ. But can this mean any thing short of receiving him, so as to be the subjects of a vital union to him, and thence made partakers of his holy nature, his divine righteousness, all the precious fruits of his atonement?— The answer must be, No. But what good reason can be assigned, why being made partakers of the holy Ghost should be restricted to mean so much less, than is evidently implied in partaking of Christ? Men are not properly said to be partakers of any thing, when nothing is imparted, of which they are the receivers and possessors. When they are said to be made partakers of the divine nature, having

Some hold that the heavenly gift is used, to denote the satisfaction and joy, which men may experience, under given circum-escaped the corruption that is in stances, while selfish and unholy; and that the character and experiences of such persons are illustrated, in the parable of the sower; by what is said of those, who hear the word, and anon with joy receive it, but in time of temptation fall away. Is it, however, agreeable to the scriptures, and to sound reason, that the divine Spirit should have represented those false, unholy and delusive joys, which the unrenewed may experience, by the similitude of tasting the heavenly gift, when this must evidently be construed to mean eternal life, as the object, and Jesus Christ, as the divine mediator, through which it is tasted? Such experience nothing, in those attainments and joys, which most

the world through lust, we are doubtless to understand their participation of the divine holiness, or the moral image of God. The apostle speaks accordingly to the Hebrews, of being chastened by the Father of spirits, for their profit, that they might be partakers of his holiness.For men, therefore, to be called partakers of the holy Ghost, merely on account of his ordinary, or more awakening and convincing operations, when nothing is imparted, of which they are the proper recipients and subjects, would not be comparing spiritual things with spiritual. So far from this, it would be speaking in the words, and annexing to the scriptures a meaning which man's wisdom deviseth.

We

may not limit being made partak- of God, and the powers of the ers of the Holy Ghost, to im-world to come. After what has port any thing short of the effects wrought by his renewing influences, unless it appear from the sense in which the terms are used in the holy scriptures, that nothing more can be fairly understood. But let the point in question be tried by this rule, and it will be decided at once, that the clause here considered must denote a participation of the Holy Ghost, as the divine Sanctifier and Comforter, who is promised to believers, that he shall take up his abode with them forever.

been said of tasting the heavenly gift, it is thought unnecessary to enlarge on this part of the subject. Though powers of the world to come is a phrase which has no exact parallel, in the word of God, it is apprehended, that the terms must be understood, generally, to denote those invisible realities which are objects of the Christian faith, and which operate with strong, and often with the most delightful effect, on the minds of believers. Tasting the powers of the world to come may, therefore, with great propriety, be understood, as expressing that foretaste, which the saints now have of their future inheritance in heaven. The apostle to the Eph. i. 13, 14, says, After that ye believed, ye were sealed by that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession. To the Cor. 1 epistle, v. 5. Now he who hath wrought us to the self same thing is God; who also hath given unto us the earnest of the Spirit. By means of this earnest, in which they had a foretaste of the heavenly inheritance, they knew, as ver. 1. that, If their earthly house of this tabernacle were dissolved, they had a building of God, an house not made with hands, eternal in the heavens.

Some have supposed, that being made partakers of the Holy Ghost might intend, being endued by his agency with the gift of prophecy, and of working miracles. Whether this may consist with an unregenerate heart or not, there seems to be nothing in the word of God, to warrant such a construction, in the present case. It is farther said, that men who are not sanctified in heart, are sometimes partakers of the Holy Ghost, in such degrees of his common operations, as to be greatly awakened and alarmed, in a view of their sin and misery. Let this be granted, which is doubtless true, it does not necessarily follow, that those, who fall away, from any thing implied in such experience, must unavoidably commit the unpardonable sin. Indeed, we have all the evidence, which the nature of the subject admits, that such persons are, sometimes, brought to saving repentance, after resisting the Holy Spirit, stifling their convic-divine objects, exhibited by the tions, and remaining awhile plunged in security and guilt.

And have tasted the good word

Tasting the good word of God must imply something more than is consistent with hating the truth, and loving darkness rather than light. Yea, it must imply a spiritual discerning of the moral beauty of divine truth, and of

light of it. The things tasted, if there be any propriety in the terms used, must be the good

« AnteriorContinuar »