surprised or perplexed at the sudden prevalence of any false doctrine. 3. This is remarkably illustrated in the rise and progress of a particular system of false doctrines in our own times. The dormant spirit of Popery has awaked in the bosom of our own Church; and as that spirit ever has been carnal, and suited to the corrupt heart of man, so the sect to which I allude, and which has deeply imbibed that spirit, is likewise carnal, and consequently may be expected to prevail to a great extent; the more so as it comes "as an angel of light." Let no one be surprised at the growth of "Tractarianism:" it is the religion of the natural heart, and bears all the marks of those heresies which have ever been so readily propagated. If the Apostle's be a correct definition of heresiarchs and schismatics, surely the revivers of these ancient novelties are such. "Mark them which cause divisions, &c. and avoid them." (Rom. xvi. 17.) But they have succeeded, and will, because "they teach for doctrines the commandments of men," (Matt. xv. 9); and because those doctrines flatter and gratify the corrupt heart, while they affect to mortify it. Thus They affect the highest spirituality-to be absorbed in mystic devotion-abstraction-reserve-and the highest mental elevations! Yet, examined more closely, you discover a sickly sentimentality-a morbid, romantic, puerile devotion, which expends itself in externals-the religion of painted windows, that "dim religious light"-of crosses, and baptisteries, and piscinas, and altars, and candles, and genuflexions; in a word, a religion of carnal sensations. They affect great mortification—fasting, penance, bodily punishment, austerities, and many repetitions of prayers. But bait these hooks with self-applause, human merit, and self-righteousness, and there is no degree of extravagant asceticism to which men will not submit, and thereby gratify the carnal heart! Pride of heart often fattens upon the emaciation of the body! There is a specious appearance of humility-a downcast look, a timid gait, a faltering opinion, a measured expression, and an air of wonderful gentleness; but, at the same time, doctrines condemned openly by nearly half the Bench of Anglican Bishops, are pertinaciously held—vindicated by every equivocation of sophistical subtlety, insinuated into all sorts of publications, and attempted to be thrust into all high places, while the acknowledged circulation of them is professedly suspended in obedience to Episcopal injunction! Their blind submission to the Fathers, especially of the Nicene age, is but a setting up of human authority against the Divine word: a tendency always agreeable to the natural man. In a word, the whole system is a corruption of Christianity, garnished with high professions, advocated with great sophistry, and scholastic or patristic learning— plausible and deceptious, it will deceive many! Oh that they may discern the profile of this heresy in the sketches of St. Paul: "Let no man beguile you of your reward in a voluntary humility and worshipping of angels," &c. "which things have indeed a show of wisdom in will worship, and humility, and neglecting of the body (not in any honour) to the satisfying of the flesh." (Col. ii. 18—23.) "Forbid ding to marry, and commanding to abstain from meats," &c. (1 Tim. iv. 3.) 1. Let all these divers and strange doctrines drive us more closely to God's inspired and infallible word, and the teaching of his Holy Spirit. "If they speak not according to this word, it is because there is no light in them.” (Isaiah viii. 20.) "To be mighty in the Scriptures" is the best defence. Let me advise you not to waste your time in reading controversial divinity to these puerile subtleties reply-" I am doing a great work, so that I cannot come down: why should the work cease, while I leave it and come down to you?" (Neh. vi. 3.) 2. With respect to discipline and ceremonies, let us be satisfied with our own written Church. What the churches did 1200 years ago is very doubtful, and what was then THE CHURCH is uncertain: what our own reformed Church is, we know; we can compare it with Holy Scripture, and it stands the test-consecrated with the blood of our Episcopal Reformers. We hallow these rites: the Nicene Fathers have no authority over us. 3. Let all who love and adhere to this primitive, biblical, Protestant faith, adorn their profession with their lives. When theories are much agitated, practice and experience are in danger of being forgotten. May the truth of our principles appear in our lives, spirit, and temper. Let us pray for those who are in error, that they may be forgiven for the mischief which their blind zeal is causing in the Church; and may we ourselves be simple and scriptural in our views, humble, holy, and consistent in our conduct, "shining as lights in the world-holding forth the word of life." (Philipp. ii. 15, 16.) L. ELECTION. 1 Thessalonians i. 4. Knowing, brethren beloved, your election of God. "ELECTION OF GOD" is a phrase which startles many persons: prejudices arise, alarm is taken; they are scared by a word, and exclaim, "Why bring such mysterious and disputed topics forward? Why not be content with practical subjects? besides, this doctrine has been so much abused; by it, some have been driven to despair, and others to profane living!" But what saith But what saith your Church? She says that "the godly consideration of it is full of sweet, pleasant, and unspeakable comfort to godly persons," (Art. XVII.); and must we rob the children of their food, because unbelievers turn it into poison to their souls? What truth do they not so abuse? What truth is more perverted to men's perdition, than the simple revelation of God's mercy? And must we not, therefore, tell of mercy? Alas, every thing in Providence and Grace is abused, and that fatally by man; and if, therefore, we are to withhold the doctrine of Election for this reason, we may withhold all other truths in like manner. May it please God to give us "a right understanding in all things!" May the explication of this doctrine in particular be pleasant and profitable to God's children among us, and injurious to none! And may we never be guilty of keeping back anything that is profitable to Christians, but may we ever declare the whole counsel of God! Let us then consider the important testimony which St. Paul bears respecting believers at Thessalonica: he declares I. THAT HE KNEW THEIR ELECTION OF GOD. II. HOW HE KNEW IT. I. HE KNEW THEIR ELECTION OF GOD. 66 1. But what does he mean by their election of God? (a) He does not mean their election to church privileges: not a national or ecclesiastical election. Election and predestination are so interpreted by some; but it would only thrust back the difficulty, if it were the true interpretation. But it is not so. This is evident from the history of their conversion: (Acts xvii. 1-9): some believed, and some persecuted the Apostle-ALL those heard the Gospel-they were "the who are 66 many called," but "the elect" are the few chosen!" This is still more evident from the proofs required by the Apostle and by our Church as evidences of election! As here: "faith, love, hope," &c.; or as in Art. XVII.: "those who walk religiously in good works," &c. and "feel in themselves the workings of the Spirit of Christ❞— these only are to take the comfort; therefore individuals, not churches or bodies of merely baptized persons, are the elect. It is evident that the mere doctrine of "an election of God" can give no "comfort," unless believers have an individual interest in it. (b) "Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he had constantly decreed by his counsel, secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour." Throughout this Article, there is no allusion, however distant, to church privileges or sacraments; proving that it is not to outward signs, but to inward, personal, effectual grace, in individuals, that salvation is extended according to God's election and purpose: "Elect according to the foreknowledge of God," &c. (1 Peter i. 2.) "Predestinated." (Ephes. i. 3-6.) "Called-justified-glorified." (Rom. viii. 28-30, &c.) Individually; see our Lord's prayer throughout John xvii : "Those whom thou gavest unto me out of the world I have given unto them the words which thou gavest me. 2. This election of God is in due season made known: "Knowing, brethren beloved, your election of God." Their election is known (a) To the subjects of it: absurd to deny this! How can men be "called-obey the calling-walk religiously in good works and feel in themselves the working of the Spirit of 66 Christ," &c. and not know it? How can they enjoy "unspeakable comfort" from their "election in Christ," if they do not know it? (Art. XVII.) How can we make our calling and election sure," without this knowledge? (2 Peter i. 10.) For this object John wrote to those who believed, "that they might know that they had eternal life." (1 John v. 13.) So St. Paul "knew whom he had believed, and was persuaded" of his salvation. (2 Tim. i. 12.) (b) Their election will be known also by others. It is St. Paul who thus confidently decides on the Thessalonians. He saw the marks of God's elect upon them, and he knew them. The mere wording of the text proves this. But it will appear further, if we consider II. HOW HE KNEW THEIR ELECTION OF GOD. 1. By the reception which the Gospel had met with at their hands. 66 (a) It had come to them, "not in word only, but in power." To many it came in word only, in the letter which killeth- a savour of death unto death :" they heard but understood not, neither believed nor obeyed: fearful result. But to those of whom he spake, it had come "in power," in mighty energy; convincing, converting, quickening. (1 Cor. i. 18, 23-25; ii. 4; and 2 Cor. x. 4.) It was a word "quick and powerful. .. a discerner of the thoughts and intents of the heart." (Heb. iv. 12.) (b) It came also "in the Holy Ghost:" not in his miraculous demonstrations, for all witnessed them, and many resisted them; miracles did not always convince: but the word came to the elect in the convincing, converting, awakening, renewing powers of God the Spirit. It had been preached to them with the Holy Ghost sent down from heaven," (1 Peter i. 12); without which, "Paul might plant and Apollos water" in vain! This Spirit alone enlightens, reveals the truth, and "makes us know the things which are freely given us of God." (1 Cor. ii. 12.) He only "quickeneth" and preserveth alive. (c) It had come also "in much assurance," with a deep conviction of its truth: "this is the word of God-I am convicted by it-I am a sinner—I see it, feel it, bewail it! And this is the gospel I want—I am assured of it-it commends itself to me-here is all I need: enough-abundant-overflowing! Shall any one ever persuade me to the contrary?" An assurance equally applicable to the first convictions, and to every subsequent stage in the christian walk. 2. But he knew their election of God also by the permanent fruits which they produced. |