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had not heard that there was any Holy Ghost'; these are to be understood of the wonderful effusion of the Holy Ghost upon the disciples on the day of Pentecost, which was to be after Christ's glorification ; and of which dispensation the difciples at Ephesus had not yet heard. Immensity is attributed to him: “ Whither “ shall I go from thy Spirit ? says the Psalmist, and whither shall I fee from " thy presence ?"Was he not every where, he might be shunned and avoided; and if he is every where, he must be God. The saints are his temples in which he dwells; and he dwells in them all, in all times and places; which he could not do, was he not immense and omnipresent. Omniscience is a divine perfection which belongs to him: he knows all things, even the deep things of God; his thoughts, purposes, and counsels ; which he could not, was he not omniscient. Nor could he teach the saints all things, or guide them into all truth; nor make intercession for them, according to the will of God; much less foretel things to come, as he did under the Old Testament : for the Spirit of Christ, in the prophets, " testified before hand the sufferings of Christ “ and the glory that should follow.." Christ promised the Spirit to his dirciples, as. he who should new them things to come, which he accordingly did'. He witnessed to the apostle Paul, that bonds and afflictions should abide bim in every city b; and foretold by Agabus, that there would be a great dearth throughout the world";, which came to pass in the days of Claudius Cefar. Omnipotence is another divine perfection which properly belongs to him. He is the power of the highest, and the finger of God. He worketh all things according to his will. His concern, in creation; the formation of Christ's human nature in the womb of the virgin ; the many signs, wonders and gifts of the Holy Ghost, loudly proclaim him to be the omnipotent God. Now if those perfections are attributed to him, which are peculiar to Deity, it follows, that he must be God. But,

3. This may be further proved from the divine works which he has perform-ed, or which he is or has been concerned in. Creation is a work of divine power, in which the Spirit, with the Father and Son, was jointly concerned ; as “ by “ the word of the Lord the heavens were made!,” so “ by the breath or “ Spirit of his mouth, all the host of them.” The Lord, “ by his Spirit, “ garnished the heavens k.” It was the Spirit of the Lord that moved upon the face of the waters, and brought the rude indigefted chaos into a beautiful form and order! And says Elibu, “ The Spirit of God hath madè, me, and “ the breath of the Almighty hath given me life ".". The scripture which

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John vii. 39. A&s xix, 2.
John xvi. 13.

& A&s xx. 23. Job xxvi. 13.

"Gen. i. 2.

d. Psalm cxxxix. 7.

A Ads xi. 28.
Job xxxiii 4.

e. , Pet. i. 11. · Pfalm. xxxiii, 6.

" is given by inspiration of God"," and is a work purely divine, is wholly of the Spirit's indicing : “ Holy men spake as they were moved by the Holy “ Ghosto.” It was the Spirit of God who formed the human nature of Christ in the womb of the virgin ; a thing marvellous and surprizing; and filled it with a plenitude of gifts and graces. All the miracles which Christ wrought, he wrought by the Holy Ghost'; and all the mighty signs and wonders which were done by the apostles, were by the power of the Spirit of God. The work of regeneration and conversion, a work wherein the exceeding greitness of God's power is displayed, is ascribed to him; and therefore called the sanctification of the Spirit, and the renewing of the Holy Ghoft It is he who qualifies men for the work of the ministry', calls them to it, directs their labours, and appoints them pastors and overseers in the several churches. He not only dwells in the fouls, but in the mortal bodies of the saints'; and by him will they be quickened and raised at the last day; all which sufficiently prove him to be truly and properly God.

4. This truth will receive more weight, if we consider the divine worship which is due to him, and as such is given him. He is not only the Spirit of grace and supplication to the saints, who helps them under their infirmities, and makes intercellion for them, according to the will of God; but he is also prayed unto'. Grace and peace are wished for from him as from the other two persons. Swearing, which is a solemn act of religious worship, is by him"; and baptism is administered in his name, which would not be, was he not a divine Person, truly and properly God. To conclude, I hope I have proved what I undertook, That there is but one God; that there is a plurality in the Godhead; that there are three divine Persons in it; that the Father is God, the Son God, and the Holy Spirit God; that these are distinct in Personality, the same in substance, equal in power and glory. I shall close all with the following doxology:

To the Father, to the Son, and to the Holy Ghost, three Perfons, but one God, be

all honour, glory, and praise, now and forevermore. Amen.

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S E R M O N I.

THE DOCTRINE OF THE RESURRECTION,

S TA TE D AND DE F E N D E D.

In Two Sermons, preached at a Lecture in Lime-Street.

XXVI.

A CTS

8. Why should it be thought a thing incredible with you, that God should

raise the dead?

T

HE doctrine of the resurrection of the body from the dead, is a

doctrine of the utmost importance; for if there be no resurrection of

the dead, then is Christ not risen ; and if Christ be not risen, then is our preaching vain, and your faith is also vaina. In this lecture the doctrines of eternal election, original fin, particular redemption, satisfaction by Christ, efficacious

grace in conversion, and final perseverance, have been well explained and defended among you; and, I hope, to your great comfort and establishment: but to what purpose are these truths taught, and of what avail will they be, if there is no resurrection of the dead? The part assigned to me, in this lecture, being to explain and defend this truth, I shall attempt to do it in the following method, 1. I shall observe that the doctrine of the resurrection of the dead has not

been credited by some; it has been accounted incredible. II. Notwithstanding, I shall endeavour to evince both the credibility and

certainty of it. III. I shall enquire who and what that is which shall be raised. IV. I shall consider the author of this stupendous work, and the particular

concern which God the Father, Son, and Spirit, have therein. V. I shall shew the importance and use of this doctrine. VOL. III.

0

1. It à i Cor, xv. 13, 14:

1. It will not be improper to observe, that the doctrine of the resurrection of the body from the dead has not been believed by some, but has been accounted absurd and incredible ; though without any just reason, as will be shewn hereafter, and as may be concluded from the words of my text.

This doctrine is of pure revelation, what the mere light of nature never taught men, and by which they being only guided, have declared against. It has been denied, as Tertullian observes ', by every sect of philosophers. That the body was mortal, all agreed; that the soul was immortal, some of them asserted, though they had but dark and confused conceptions concerning its future separate existence; but that the body, when dead, should be raised again to life, was a subject of ridicule and contempt with them. Pliny calls it a childish fancy, vanity, and downright madness“; as does also Cæcilius, in Minucius Felix, who likewise reckons it among old wives fables". Celfus in Origen represents it as exceeding detestable and abominable ; and, of all the tenets of the Christians, this was had in the greatest contempt by Julian the emperor'. The maintainers and abettors of this doctrine, were always accounted by the heathens & vain, trifling, and babbling fellows". Thus the Athenian philosophers, of the Epicurean and Stoic sects mocked at the apostle Paul, when they heard him talk of the resurrection of the dead, and some faid, What will this babbler Say'? Other fome, He seemeth to be a fetter. fortb of strange gods; because be preached unto them Jesus and the resurreation. They were so ignorant of this doctrine, that they took Jesus and 'Avasaris , the word used by the apostle for

the Et ut carnis reftitutio negetur, de una omnium philofophorum schola fumitur. Tertullian. de prefcript. Hereticor. c. 7. p. 232. Edit. Rigalt.

• Puerilium illa deliramentorum, avidæque nunquam definere mortalitatis, commenta sunt. Similis & de affervandis corporibus hominum, ac reviviscendi promilla Democrito vanitas, qui non revixit ipse. Quæ (malùm ista dementia est, iterari vitam morte? Plin. nat. hift. l. 7.c.55. Ed. Dalechamp.

Nec hac furiofa opinione contenti, aniles fabulas adstruunt & anne£tunt; renasci se ferunt post mortem & cineres & favillas : & nescio qua fiducia mendaciis fuis invicem credunt: putes eos jam revixisse, anceps malum & gemina dementia : coelo & aftris, quæ fic relinquimus ut invenimus, interitum denuntiate ; fibi mortuis & extin&tis, qui ficut nascimur & interimus xternitatem repromittere. Minuc. Felix, Oétav. p. 10. Ed. Oxon. 1662.

• Ο «ότι μηδ' υμων τυτο το δόγμα, και των χριστιανών ανίοις κοινόν ίσι. και το σφόδρα μιαρόν αύτε και απόπλυσον άμα και αδύνατον αποφαίνεσι-αλλ' ότου γι τα αίσχρα ο Θιός δύναται, έδε τα παρά φύσιν Bóxitai. Ap. Orig. 1. 5 p. 240. Ed. Spencer.

to di parisu diayidã após toño de Moss äraon. Cyril. Alex. contr. Jul. 1. 7.

* Κάν γαρ σάνυ φληναφος και σπιρμολόγος ημάς νομίσητε, μάλλον εκ ές» ημϊ. Tatian, contr. Græc. orat. p. 146. Ed. Paris.

See Dr Hody's Resurrection of thc (fame) body asserted, p. 178–180. 1o otipóroy To. A&s xvii. 18, 32. * Chrysost, in A&. Homil. 38. Ecumcn. in loc.

the resurrection, to be the names of some strange deities they had never heard of before ; and therefore fay, He seemeth to be a fetter-forth of strange gods. The heathen had no knowledge of this truth, no faith in it, nor hope concerning it Hence they are described by the apottle Paul, as such who had no hope ; where, writing to the Thessalonians, he says, but I would not have you be ignorant, brethren, concerning them wbich are asleep, that ye sorrow not, even as others which have no bope': by whom the apostle means not Christians, who had no hopes of the salvation of their departed friends and relations, but Pagans, who had neither faith nor hope in the resurrection of the dead, and a future state, and therefore had not that to support them under the loss of relations as Christians had; wherefore the apostle adds, for if we believe that Jesus died and rose again, even to them also which feep in Jesus will God bring with him. Much after the same manner the Epbehans, whilst they were in their heathenish and unconverted estate, are described by the same apostle ; at that time, says he, ye were without Cbrift"; that is, without any knowledge, promise, or expectation of the Messiah; being aliens from the commonwealth of Israel; and strangers to the covenants of promise ; that is, ye were not so much as proselytes to the Jewish religion, nor members of the Jewish church, and were entirely deftitute of divine revelation ; having no hope in the resurrection and future state, and so lived without God in the world, or as "Asov, Atheists, in it. And we may be the more induced to believe this to be, at least, part of the apostle's sense in these passages ; since he, in his desence before Felix and Agrippa, represents the doctrine of the resurrection as the object of hope, as in Aets xxiv. 15. And have hope towards God, which they themselves also allow, that ibere shall be a refurrellion of the dead, both of the just and unjuft. And chap. xxvi. 6, 7. And now I stand and am judged, for the hope of the promise made of God unto our fatbers ; unto wbicb promise our twelve tribes, instantly serving God day and night, hope to come ; for which bope's fake, king Agrippa, I am accused of the Jews. And then follow the words of my text, wby jould it be thought a thing incredible with you, than God should raise the dead? Some indeed have thought that the Gentiles had knowledge of the resurrection; which they collect partly from some notions and opinions of theirs, which seem to bear a semblance with, and to be the broken remains of some tradition concerning it, and partly from express paflages, wherein they think it is asserted. The notions of the heathen, from whence it is concluded, that they had some hints of this doctrine, are these “,

namely, 1 Thess. iv. 13, 14. * Eph. ii. 12.

* See Dr Hody's Resurrection of the (fame) body asserted, &c. p. 3. &c. where these notions of the heathens are at large treated of. See also Gale's court of the Gentiles, par, 1. b. 3. c. 7. p. 81, 82, and par. 2. b. 2. c. 8. p. 189,

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