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Stromat. lib. 2. 'Es'ap' ois maple uelevónvey, í Súveru haben, eine
δις ευλαισε, και μετέγνω, όπέρ έσι, μεία ταυλα εγνω. Βραδεία γαρ γιώσις
melávoua. If he has repented of his fins, recollected in what
be has offended, and acknowledged it, that is, afterwards
known it: for mélávoice is a low kind of knowledge, that
çomes after something is done. But pelamentide, according
to its etymology, fignifies sollicitude, after having
committed, or omitted any thing. And thus pélárosa,
which is properly an act of the understanding, reflects
ing on itself and its actions, in order of nature, goes
before peausaçãa, which rather belongs to the will and

CXXXII. Both words are so used in the best au- Both thors, asindifferently to denotean after-forrow of mind, wordsprowhether in good or in evil. Hesychius explainsalsyedsieby miscuoufpílávolcan Suidas in like manner, paslaues, pélæves. And ly used by

approved in the. Etymologicum magnum, tilapéronas, pelavow, pakleysvátri

authors, are used promiscuously. Gomarus on Mat. 11. 20, adduces a remarkable passage from Plutarch, tepi ευθυμίας, where he varies the terms, μεθαμελεία and μείαroia, as words of the farne signification, and describes μελανρία, as δικυομένην, συν- αισχύνην της ψυχής, και κολαζομένην υφ' eurós; remarfe and torture to itself with mame of foul : which the venerable Beza will have to be appropriated to meelepedésce. Nay, I have observed instances, where méláronse denotes a simple displicency: as in Murc Antonin. lib. 8. 5. 2; καθ' εκάστην πράξιν έρωλα σεαυτόν, πώς μοι Auln éxov, Main Meleromow érv azlý; In every action, ask thyself, $, 10; ή μελάνοια έσιν επίληψίς τις εαυθε, ως χρήσιμόν Τι παρειικάίο- : repentance is a kind of reprehenfion of ourselves, as baving omitted something useful. On the contrary, melapédisce is fometimes of the fame signification with ow Oportomas, amendment. In which fense Plutarch faid, mánu yaping kelexpédese omloupce dachwv, amendment is quite a falutary genius.

ÇXXXIV. Nor does the Scripture use of these As also in words differ. :: For even there milopédia sometimes de Scripture.


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nores a fincere repentance: as Mat. 21. 29, csapos ** pilcopen.Beis áriñabe, but afterward he repented and went : and verse 32, where our Lord upbraided the Jews for not having true repentance, says : vers des idéiles μελεμελήθελε ύσερον, το περίσσαι 'αυτώ, σηd ye τουhen ye had feen if, repented not ofterward, that ye might believe him. Where paslauereigbrees answers to John's invitation, expressed, by Melavoile. And on the contrary, pélávosa sometimes fignifies mere forrow. Thus Christ, Luke 17. 3, treats ing of fome degree of forrow, for offending a brother, fays, sav peelavonon, if he repent, and verse 4; if he shall say, mélavow, I repent, I could wish it undone. And Met. 13. 41, pélarotão is affirmed of the Ninivites, and their repentance was external only, not internal; civil, not spiritual ; temporary, not persever

ing Nor does CXXXV. Besides, it is not universally true, that it hold pilepénera answers to the Hebrew Dani; and welavose to universal. 312. For tho' perhaps the Syriac interpreter of the ly, that the

New Testament renders mélavori constantly by ain: Greek words an- yet the Septuagint promiscuously trandate on by

pelapánesotar or pilavotī. I shall single a few examples of the He- each out of many; as i Sam. 15. 35, and the Lord brew.

repented (Onl) that he made Saul king. The LXX, xai xupias pelepasanbon. In verse 29, of the fame chapter, Dn), x3y: the LXX. id uilevonds, nor will be repent. Again, Pf. 110. 4, 03 *31; the LXX. xai'e pala jezde 9. olikin and will not repent. On the contrary, Joel 2. 14, 001373109?: the LXX, P=TT45PÉEt vai pelayofos, be will return and repent. In like manner, John 3. 9. Jer. 4. 28, and 8. 6. and 31. 19, and in very many other places, they have translated

ranslated on by pilavorit

. Whence it is evident, they thought thefe Greek words were synonymous.

CXXXVI. To conclude, it cannot be proved The Greek from Acts 3. 19, or Acts 26. 20, that pétávora conwords an- ftantly anfwers to 77392n, as the contrary may be defwering duced from these paffages. For empát céle expreffes


fwer to


the Hebrew 1910, as we just shewed from Joel 2, 14. Ads, 3.
As Milánovce, properly denotes the act of the soul recol. 26, to
lecting its own actings, fo, in order of nature, it goes
before conversion, and is justly presupposed thereto
by Peter and Paul. Let these hints therefore suffice
concerning these words. If any desire more, they
may consult Grotius on Mat. 27. 3, Scultetus, Exer.
citat. Evangelico. C. 19, Gataker advers. Mijcel. c. 29,
and Suiceri Thesaurus.


Of + Conservation.

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1. HOSE, to whom God has freely given Believers

faith and holiness, he likewise keeps with and faints fuch follicitous care, that it is impoffible for any true


by God. believer, totally and finally to fall away from that hos linefs, when once it is begun, and thereby forfeit the salvation appointed for him. The Lord is faithful, who fhell STABLISH you, and keep you from evil, 2 Thell. 3.' 3

II.CONSERVATION is a gracious work of God, whereby Conservabe so keeps the Eleft, the redeemed, the regenerated, the tion de faithful and the fančtified, tho' in themselves weck and apt to fall away, internally by the most powerful efficacy of his spirit, externally by the means, which he has wisely appointed for that purpose, that they Mall never quite lose the habits of those graces once infused into them, but


+ Tho this word is not very commonly used, yet itis of a very extensive signification, and conveys to us the idea, not only of perseverance, but of the manner of it; viz. their preservation by God. Accordingly our author makes perseverance, a branch of conservation.


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he certainly brought, by a. stedfajt perseverance, to eternal

salvation. Its object.

III. They whom God preserves and enables to persevere, are eleCTED persons, or persons appointed, by the immutable counsel of God, not only to fome external communion of a national covenant, Deut. 8. 6, but to an internal glory. Eph. 1. 4,56 They are redeemed by Christ; not only boughic by that master of a family, who obtains very great, tho' only common benefits for fome, and takes chem into his family in the capacity of servants; whol in that great house, are at length found to be vessels to difhonour, 2 Tim. 2. 20, of whom Peter Speaks, 2 Pet. 2. 1; but also redeemed from the bondage of fin, by the precious blood of Christ the Lord, 1 Pet. a. 18, 19. They are regENERATED; who have not only acquired a name to live, whereby they impose on themselves and others, by fome external actions, which resemble the spiritual life, Rev. 3. 1; but who have a principle of spiritual life implanted in them by the spirit of life, which is in Chrift. Rom. 8.2. They are FAITHFUL, or believers, having not only that faith, which consists in a bare assent; nor that called temporary by our Lord, and having no roors but that which is unfeigned, 1 Tim. 1, 5, which influences the whole soul, and, being rooted in Chrift, brings forth the fruits of holiness. They are SANCTIFIED, not only by a federal holiness, which gives a right to the facraments in the visible church, Cor. 7. 14; nor by that external holiness, whereby one has escapad the pollutions of the world tbrough the knows ledge of the Lord and Saviour Jesus Christ, 2 Pet. 2. 20; while yet they still retain their nasty canine and swinish nature, v. 22 ; but by a true and thorough holiness, whereby righteousness and true holiness,

are brought into the soul, Eph. 4. 24. From the IV. All these things are to be well observed, least exact con

any one should object to us, that either the COVENANTE of this, the BREAKING Ifraelites, who were really chosen to the



of the covenant,

communion of anexternal covenant, but distinguished obje&tions from those who were elected to glory, Rom. 1.7; or of adver

. the False Prophets, who deny the master who bought viated. tbem, and who are far different from those, whom not the master, but the Lord not only bought for any kind of benefits, but redeemed by his precious blood,

1 Pet. I. 18 or those branches of Christ, who abide not in him, but are cast forth and withered, John 15. 6. For, though they may be said to have been in Chrifto as to the knowledge and profession of him, and the external communion with the church, the myftical body of Christ, and in fo far with Christ himself; yet they were always without the quickening communion of Christ, and the nourishment of his vivifying fpirit ; or those TEMPORARY believers, mentioned Mat. 13. 21,' whose faith, tho' it may be faid, in a sense to be true, because, by a mask of a feigned profeffion, they do not counterfeit what they have not in their heart, but fincerely profess what they believe concerning Christ; yet this is not that true faith eminently lo called, which knoweth the grace of Gode: in truth, Col. 1. 6, and which alone constitutes the true disciples of Christ, John 8. 31; or in fine thofe, who TRAMPLE UNDER FOOT the blood

: 29. For, if that fanctification is to be referred to those profane men (which yet is not necessary, as we have elsewhere shewn), it is altogether to be understood of a federál, a facramental, and any external sanctification, such as is alfo found in the dogs and swine mentioned by Peter. It was proper to premice these things, concerning the genuine object of a gracious conservation, because, by this very means, we obviate many objections of adverfaries, arising from the improper manner of handling this subject.

V. It is true, elect believers, considered in them- Believers felves, and in cheir internal principles, are weak, and in themmay fall away ; nor are they alone fulficient to sur-Weals

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