Imatges de pàgina
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retributions of eternity, the question will not be, what was the divine purpose concerning others, or concerning them; but what was their character and conduct? If God treats them according to the perfect rule of righteousness, what reason will they have for complaint? The truth is, God's electing love is not, in the least imaginable degree, unfriendly or injurious to them, while it is the source of everlasting advantage to others. It must, therefore, be a great good, except in the eye of envy and malignity.

It is said by many, that the doctrine of the decrees, even supposing it to be true, cannot be of any imaginable importance; because, according to the views of its ablest advocates, it has no influence upon the conduct or condition of men. It is granted, that men act without any kind of constraint or influence from the divine purpose, and that the doctrine, which affirms that purpose to be of no consequence, as being the rule of human conduct is correct. The chief importance of the doctrine is its inseparable connexion with the divine character. It must, we apprehend, be implied in ev. ery rational and scriptural view of infinite perfection. Nor should we think the denial of it worthy of so much notice, did we not think such denial a dishonoura, ble reflection upon the eternal glory of Jehovah, It must, how ever, be added, that although the doctrine of election is not the rule of human action, it is capa ble of being used to the most important purposes. The view, which this doctrine gives of God, is of peculiar efficacy to promote

humility, and reverence, and eve. ry thing which belongs to rational devotion. It is calculated to unveil and mortify the pride of sinners, and to expose the delu, sion of hypocrites. It gives animation and hope to the saints in times of great defection and impiety, and excites them to all diligence in the work of religion,

Having attended to some mis-, representations of this doctrine, I shall add a few remarks on the manner, in which men frequently attempt to invalidate the argu, ments commonly deduced from scripture in its favour.

When passages are quoted, in which it is expressly asserted, that God has given a people to Christ; and that all, who are thus given to him, shall come to him and be saved; that God chose them in Christ before the world was ; chose them to salvation through sanctification of the Spirit and belief of the truth; that he predestinated them to be conformed to the image of his Son, &c.; the common method which men employ to suppress the plain, obvious meaning of such passages is this; they cannot mean that any particular persons are chosen to salvation by an absolute, unchangeable de. creę; because if that were the case, others could not reasonably be accused of not coming to Christ; for, upon such a suppo sition, only they, whom God had chosen, could believe, and it could not be imputed to others, as their crime, that they do not or will not believe. Thus the invitations of the gospel to sinners, it is said, would be nullified, and the future punishment of unbelievers would appear unjust. It is added that, upon supposition

of an absolute decree, the scriptures, which warn those, who are chosen of God, and represent their salvation, as depending on their repentance and persevering holiness, would have no force or propriety.

The substance of this reasoning has already been attended to. The following remarks are here thought sufficient.

In the first place, in such reasoning it is taken for granted, that the divine purpose in favour of a part infringes the moral freedom, and diminishes the advantages of others, and renders the inviting language of the gospel unmeaning and absurd. But of this, we repeat it, there is no proof, but positive assertion. To those, who most strenuously support the gracious doctrine of election, it is a principle obviously just and important, that the divine election of some operates as no injury or unkindness to others, no diminution of their freedom, no abridgment of their advantages, and no hindrance to the sincerest offers and most gracious invitations of the gospel. Again; such reasoning takes it for granted, that on supposition of a divine decree, it would not be necessary that persons, designated for heaven, should possess the requisite qualifications, or make any exertions in order to obtain salvation, that it would be safe for them to neglect the means of final blessedness, and that it would be unsuitable to treat them, as rational, voluntary agents. I shall only say that the advocates of the decree of election maintain, that those, who are the objects of that decree, must possess the requisite qualifications for heaven; that they can

no more obtain salvation with out a compliance with the conditions divinely prescribed, than upon supposition there is no decree; and that they are in every respect and to the highest de-. gree the subjects of free or vol untary agency. To adduce the evidence of all this is not my present design. The candid and devout inquirer will easily find that evidence in the scriptures, and in authors, who reason correctly on scripture principles; at the same time he will find that those, who assert the contrary, are content to assert without proof.

I close with a remark on the infelicity of those, who suffer their minds to dwell continually on the difficulties which attend gospel doctrines, to the neglect of the arguments in their favour. There is no Christian truth, which is not attended with difficulties sufficient to preclude the exercise of faith, and occasion great perplexity in those, who are inattentive to direct evidence. This is true even with respect to the existence of an infinitely perfect God. The habit of musing disproportionably on the difficul ties, which attend that primary truth, has been the source of uncomfortable doubt, of daring impiety, and the most obstinate atheism. But while the Christian believer candidly admits that there are objections against the doctrine of a God, which he is not able completely to answer, he finds the evidence of the doctrine perfectly satisfactory, and believes and knows it to be certainly true. It is so with respect

* John xvii. 3, and many similar passages.

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ALL the letters, which I receive from you, I read with pleasure; especially as they give me reason to think, that you still retain those religious sentiments, which appeared to direct your conduct, while you dwelt under my roof. The question proposed in your last is important, and deserves an answer; viz. "How shall a young man pursue the business of his secular calling with success, and without interference with religious duties?" The general answer is, Let your secular business become a part of religion. Or, in the words of the wise man, "Commit your works to the Lord, and your thoughts shall be established." "In all your ways acknowledge God, and he will direct your paths." If you commit your works to God, they must be such as he approves and requires; not such as he has warned you to avoid. The man, who engages in an evil design, or adopts unlawful means to effect an innocent design, shows that there is no fear of God in his heart; and for him to commit his works to

God is the height of abomination; the extreme of impiety.

"Trust in the Lord and do good." Do that which is right, and leave the issue to his dispos al. In matters of prudence, to judge what is expedient, you must look to the probable consequences. But in matters of moral obligation, repair directly to the word of God, prove what is acceptable in his sight, follow this invariably, and commit the There consequences to him. are many cases, in which you may be in doubt what to do. Here the tendency and issue of things must be taken into consideration, before you form your resolution. But cases of this kind are not the most important. They are such only as concern the present life. They are frudential rather than moral. cases, which essentially relate to your duty and salvation, God has given you explicit instructions; and by these you must be governed. When you know what God requires, you are not to hesitate and debate, but to apply yourself to it immediately; for whatever may be, or seem to be its first consequences, you may trust the divine goodness and faithfulness, that its result will be happy.

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When Abraham was called to go forth from his native land," he obeyed, not knowing whither he went." He knew the call was from God, and he put himself under God's direction, and confided in his care. When Christ called men to follow him, he made them no promises of worldly accommodations; but directed them to trust themselves without anxiety in the hands of Providence.

Perform all your works with a sense of your dependence on God, and accountableness to him, and with humble prayer, that he would assist and accept you in them. Set him always before you, as a God who loves righteousness and hates wickedness, and who will bring into judgment every work and every secret thing, whether it be good or evil. Form your resolutions, encounter your trials, engage in your works, with a full reliance on his support. And by daily communion with him seek his direction in your doubts, his defence in your dangers, and his smiles on your labours.

Your times are in God's hands. He orders them with wisdom. The reward of righteousness is sure; but God will take his own time to bestow it. Your humble prayers will be answered; but perhaps not in the time and manner, which you expected. Your persevering conflicts with corruption and temptation will prevail; but you cannot promise yourself immediate victory and discharge."Be faithful to the death, and you will receive a crown of life."

The scripture directs, that "whatever you do," whether in the secular or religious life, "you do it heartily as unto the Lord." You comply with this direction, when you act under the habitual influence of those motives, which God has proposed to you. These motives are of different importance; and a mind rightly tempered and disposed, will feel their relative weight and be influenced by them accordingly. The highest and purest principle of moral action is the love of God, or the love of virtue and Vol. III. No. 3.

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holiness. In the conformity of the heart to the character of God consists that sincerity, which is an essential quality of gospel obedience. But this principle, in the present imperfect state of human nature, and amidst the temptations of this dangerous world, is not strong enough to triumph over all difficulties, and produce a uniform obedience. In aid to it God has therefore proposed various external motives. The greatest of these are the rewards and punishments of the future world. These may have an awakening effect on unholy minds.

And where they

do not operate to real repentance, they may restrain from many gross sins, and excite to some useful works. They have a powerful influence on good men to make the watchful against all temptations to sin, and diligent and active in the duties of the Christian life. The scripture applies them to holy, as well as to guilty characters. It was a commendation of the virtue of Moses, that "he had respect to the recompense of reward." The godly are admonished to "fear him who is able to destroy both body and soul in hell." All those motives to virtue, which are taken from the future world, are of a virtuous tendency, and directly operate to aid and strengthen virtuous principles.

The scripture

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is just to allow them their weight. But if we value our temporal more than our eternal interests, we invert that order, which is God's supreme law. The things of the world have their value, and we may estimate them according to their value. All beyond this is unreasonable and immoral; proceeds from corruption of mind, and tends to corrupt it still more.

The works which

we do under the governing inBuence of wordly affections, are devoted to the world; not committed to God. And the friendship of the world is enmity to God.'

You will soon hear more from me on this subject. In the mean time believe me to be your affectionate parent,

EUSEBIUS.

ON THE DOCTRINE OF THE ATONEMENT.

In a Series of Letters to a Friend. Continued from Vol.IL page 565.

LETTER IV.

Answer. The confounding of the desert of sin with its guilt, i. e. with the obligation to punishment connected with sin by the law, seems to be the capital mistake, which has embarrassed numbers in their reasonings on this subject. This was a main objection of the Polonian Brethren, which has lately been adopted and urged by some who do not adopt their general system.

They who maintain that Christ bore the guilt and punishment of sin are, as far from imagining that our sin and desert of punishment were transfused into him, as the objectors. They constantly explain their meaning to be, that the guilt of sin is not its criminality or desert of punishment, but the penal debt, or obligation connected with it. And they think it a great injury that their doctrine should be charged with an absurdity so gross and blasphemous, which they have always rejected with abhorrence. The imputation of sin and guilt to our Sponsor, according to our doctrine and to the

Objections to the Scripture Doctrine of scriptures, is the transferring of

the Atonement considered.

DEAR SIR,

THOUGH the doctrine of Christ's atonement seems to be so well supported by the scriptures; yet there are numbers of professed Christians, who think it liable to such objections, that they do not receive it, as an article of their faith.

It is objected, that the guilt of sin is its criminality or desert of punishment, which is inseparable from the sin and the sinner; and so cannot possibly be transferred to a righteous person, so as to render him guilty, or deserving of punishment.

our obligation to suffer the deserved punishment of our sins to Christ, on his voluntarily consenting to take it upon himself, and bear it in our stead. That this is impossible has never been shown.

On the contrary, the penal obligation of the guilty may be, and has been transferred to an innocent person, consenting to take it on himself. Suppose a man's wife, or child, or friend, should for some crime be condemned to pay a fine. And suppose the relation or friend of the criminal should offer to pay the fine for him, and the offer should

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