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could understand prayers in the Indian language?" Another propofed this question, "How there could be an image of God, fince it was forbidden in the fecond commandment?" Another, "Whether if the father be naught, and the child good, God will be offended with that child, because in the fecond coinmandment it is faid, "He vifits the iniquities of the fathers upon the children?" The laft queftion that was afked at this meeting was, "How all the world became full of people, if they were all drowned in the food?" Mr. Eliot and his friends gave plain and familiar answers.

Anfwer to a Question. [Continued from page 338.]

IN

NUMBER II.

N anfwering this question, it has been fhewn, in a preced ing number, that the atonement of Chrift is infinitely full or fufficient for the falvation of all man kind; that therefore the want of fuch an atonement cannot be the reafon why all are not faved.

It is propofed then to fhew,

II. That the calls and invita tions of the gospel, and the folemn declaration, that God hath no pleasure in the death of the wicked, but that they would turn and live, are confiftent with his leaving numbers to go on in fin and perish.

It was alfo Mr. Eliot's custom to put proper queftions to his Indian auditors: And by hearing their queries, and anfwering them, And in doing this it is neceffaand interrogating thofe under in-ry to confider the precife meaning ftruction in his turn, he not only of the declaration, that God hath made a trial of their profiting by no pleasure in the death of the his miniftry; but also gave an edge wicked, but that they turn and to what he delivered to them.* live. This paffage muft mean, either that God, taking all things into view, does not upon the whole choose the death or punifhment of any of the wicked, but actually choofes that they should all turn and live; or clfe it muft mean, that he takes no direct pleasure in their death or misery, in itfelf confidered, but that their turning and obtaining life is in itfelf more pleafing and defirable. But it is evident from various confiderations, that the paffage cannot be rationally understood in the fenfe firft ftated. For if the Moft High, all things confidered, did actually choofe that none of the wicked fhould go on in fin and perish, but that all fhould turn and live; then he must be greatly difappointed in his real choice and defire. For the fcriptures exprefsly declare, that "wide is the gate and broad is the way which

This conference lafted about three hours; and after it was clofed, Mr. Eliot and his companions returned home; and were fo well pleafed with the reception they met with among the natives, and the hopeful profpect of fuccefs, that they were encouraged to have another interview with the people, which they accomplifhed within a few days: an account of this, together with fucceeding conferences, and feveral other interefting events refpecting Mr. Eliot's miffionary fervices, may be expected in the following number.

Magnalia. B. iii. p. 193, and 196. Hutchinson's hiftory of Maffachusetts. Neale's hift. of N. England, vol. i. p. 242, 243; he made extracts from a book entitled Day-breaking of the Gofpel in New England; London 1647, fome of which have been quoted.

leadeth to deftruction, and many | from the divine character, and

there be that go in thereat ;" and it is allowed in the statement of the question, that a number do go on in fin and perifh. And if Jehovah is thus difappointed in his actual choice and defigns, it must certainly occation him great forrow and unhappinefs. None therefore, who have any juft ideas of the divine perfections and felicity, can for a moment indulge the fuppofition that the infinitely wife, powerful and perfect God is thus fruftrated in his defires, and rendered unhappy by his crea

tures.

Further, if Jehovah, upon the whole, did actually choose that all the wicked fhould repent and be faved, he certainly would convert and fave them; fince he poffeffes almighty power, has all hearts in his hand, and can with the greatest ease turn and bring the most stubborn to repentance, if he pleafes. As God does not in fact bring all finners to repentance, it is therefore certain, that upon the whole he does not really choose to do it.

Again, how derogatory would it be to the divine perfections, to suppose that the Moft High did upon the whole actually choose that all the wicked fhould be brought to repentance and falvation, and yet was not able to accomplish his choice?

Thefe various confiderations clearly fhew, that the import of this paffage muft be, that God has no direct pleafure in the death or mifery of the wicked, in itself confidered, but that their repentance and falvation in themselves, or afide from other infinitely wife reafons, in the divine government would be much more pleafing to him than their deftruction. And that this is the truth is manifest

from other declarations of fcripture. For "God is love," or benevolence; and therefore it is certain, that he cannot take any pleasure directly from the punishment or mifery of the wicked, and that he never punishes but when it is neceffary to answer wife and benevolent purposes, and promote the general good. But on the contrary, it is evident, that their repentance and falvation would be in themselves delightful, and afford direct pleasure to the holy, benevolent mind of Jehovah, if confiftent with the wifeft scheme of government. It is therefore declared, that God" doth not afflict willingly, nor grieve the children of men," and that to punifh is his ftrange or unpleafant work. But it is faid, that" there is joy in heaven over one finner that repenteth," teaching, that it is a pleafing, joyful event to God and the heavenly world. These confiderations confirm the fenfe of the paffage laft given; that God takes no pleafure in the mifery of the wicked, in itfelf confidered. Thus what the Moft High expreffes in this paffage to. wards finners, is very fimilar to what kind, benevolent parents ex. prefs towards their disobedient children. They often addrefs their children in expreffions fimilar to what God makes ufe of in this paffage; We take no pleafure in your punishment or pain, but it is much more pleafing to us to fee you reform and be obedient. Such language in a parent would imply, not that he would never choose to punish any of his children when they deferved it, and the good of the family required it, but that their punishment was not in itself agreeable to him, and that he took no direct pleasure in it. So the

declaration, that God hath no pleafure in the death of the wicked, but that they turn and live, imports, that the mifery or punifhment of the wicked is not in itself pleafing to him; but is by no means faying that he will fend his Holy Spirit to renew and bring all mankind to repentance and falvation. It is therefore very far from engaging or implying, that he will never leave any to go on in fin and finally fuffer that everlafting punishment which they have justly deferved; when he fees it beft in order to difplay his juftice and perfections, promote the good of his kingdom, and anfwer other wife and benevolent purposes. Neither are the calls and invitations of the gofpel at all inconfiftent with God's leaving numbers to go on in fin and perifh. The divine offers and invitations, fuch as "Look unto me, and be ye faved, all the ends of the earth -Turn ye, turn ye; for why will ye die?-Whofoever will, let him take the water of life freely," are no promises that the holy Spi

rit fhall be fent to renew and make all who are favored with thefe calls and offers willing to comply with them. God, in giving mankind thefe gracious calls and invitations, no more promifes to bring them to a cordial compliance, by the efficacious influences of his Holy Spirit, than the king who in the parable fent his fervants to call thofe that were bidden to the marriage fupper, did by this invitation promife to compel all to come in by force, who neglected the call. No one ever fuppofed, that his offering a peculiar favor to another upon a moft reasonable condition, was promifing that he would oblige the other, if unwilling, to accept or comply with the propofed con

dition. Certainly then the Moft High, by his kind calls and invitations to finners, has made them no promife that he will renew and influence them to a compliance.

Neither do thefe invitations lay God under any obligations to do this for the impenitent. Can any pretend to fay, that becaufe God is fo kind and merciful as freely to offer pardon and salvation to unworthy, hell-deferving finners upon the moft reasonable terms; therefore he is under obligation to dispose them to a cordial compliance by the efficacious influences of his fpirit, upon their refufing thefe offers? Or in other words, does their ungratefully neglecting one favor, oblige God in point of juftice to do them another? Should a kind, generous benefac tor provide a plentiful entertainment, and invite a number of unworthy beggars, and fhould they ungratefully refufe his kind invitation, furely no one could say, that he was under obligations to fend his fervants and compel them to come.

Since therefore the calls and invitations of the gospel are no promife, that God will fend his fpirit, and make finners willing to comply with thefe, and do not lay him under any obligation to do this; how are they at all inconfiftent with his leaving numbers to go on in fin and perish? Where is the leaft appearance of inconfiftency for God to call, warn, and invite finners to repent and be faved-to fet motives of infinite weight before them, and yet leave them to follow their own choice, by going on in the ways of fin to deftruction? Jehovah, in thus leaving the impenitent to perifh in their fins, when he fees it beft for the general good, violates no promife, no obligation of juf

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tice or benevolence. Neither does | before them motives of infinite imhe injure the wicked or give them portance to influence them to reany juft ground of complaint.ceive the Saviour. He has diFor if they will ungratefully re-rected his minifters to preach the fufe or neglect the infinitely gra- gospel to every creature-to warn cious and important calls and invi- and perfuade finners, by the most tations of the gofpel, they are important and endearing confidercertainly exceedingly criminal, and ations, to fecure their eternal conwholly inexcufable. cerns, and to pray them in Chrift's flead to become reconciled unto God.

The invitations and offers of the gofpel cannot be rationally understood as importing any thing more, than that God is willing and ready to pardon and fave all, who repent and comply with the terms of falvation; and that their repentance is in itself pleafing to him. But this, as already fhewn, does not imply, that God will not leave any to go on in fin and perifh; when he fees it beft to anfwer wife purposes. Should the Moft High refufe to pardon and fave repenting, returning finners, he might be justly accused of a want of confiftency and fincerity in his calls, offers and invitations. But to accuse him of this, because he does not renew and difpofe all mankind, by the efficacious influence of his fpirit, to a cordial compliance with the gofpel invitations, is moft unreasonable and groundless.

Further, that God is fincere in his calls and invitations, and in the representations of fcripture, that the return and falvation of finners is in itself more pleafing to him, than their deftruction, is manifeft from his conduct, as well as from the declarations of his word. For he has given his well beloved Son to endure the feverest pains and sufferings, that he might open for mankind a way of life and falvation, and rescue numbers from everlasting deftruction. He has given them his holy word to teach them the paths of duty and the way of falvation, and has fet

He ftrives with them by his fpirit, by the convictions of their own confciences, and by the warning voice of his providence. In addition to all these powerful means, which are calculated to bring finners to repentance, God docs, by the fpecial efficacious influences of his fpirit, overcome the inveterate oppofition of the human heart, and difpofe thousands in every age to a cordial compliance with the terms of the gospel. And he kindly welcomes all penitent, returning finners, however vile and unworthy-adopts them into his family, and makes them children and heirs of God, and joint heirs with Jefus Chrifl to all the joys and honors of that glorious inheritance, which is incorruptible, undefiled, and fadeth not away. Thus it is manifeft, from the conduct and dealings of God, as well as from the declarations of his word, that he is fincere in the calls and invitations of the gospel.

In the cafe of the impenitent, thefe invitations are no promife of fpecial, renewing grace, but import the two following things, first, a declaration that all difficulties, in the way of the finner's falvation, except what arise from his own heart, are removed; and fecondly, an expreffion of the finner's duty. Therefore it is easy to fee that God is ready to receive every returning finner, and that he takes no pleasure in the death

religion is founded in a supreme regard to their own happiness. If they do not know themselves to be faints, its being certain, that faints will perfevere, can have no evil tendency, in refpect to them.

Befide, if their religion be not selfish, but difinterested and holy, having God for its fupreme object, the doctrine objected to can furnish no motives to be lefs holy, or lefs active in all the duties of an holy life. It is only on the ground of faints being govern

or everlafting punishment of the wicked in itself confidered, but is more pleased with their repentance and falvation. For were not this the cafe, and did he not take pleafure in the return and falvation of finners; he certainly would not ufe fo many means to effect and promote their falvation-would not thus bring so many to repentance, by the efficacious influences of his fpirit, and kindly receive and welcome every true penitent however vile and criminal. And God's, leaving fome to go on ined by felfifh motives, and being fin and perish, when he in infinite wifdom fees it beft, no more contradicts the declaration, that he takes no pleasure in the death of the wicked, but that they would turn and live, or proves, that their punishment or mifery is in itfelf pleafing to him; than a kind parent's punishing a vicious disobedient child, when the good of the family requires it, proves, that he is pleased with the pain of his child. In both thefe cafes, the pain or punishment is by the fuppofition inflicted to anfwer wife purposes, and to promote a great-ical holinefs, cannot have taken er good, and therefore is a dictate of benevolence.

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certain withal of being faints, which can give influence to this doctrine, to render them lefs zealous and perfevering than otherwife.

But the first thing, taken for granted in the objection, viz. that all faints have certain evidence that they are fuch, is not true. They in common know, pretty nearly, and many times, very pres cifely, at what time old things paffed away in them, and all things became new. Indeed this, which is fundamental to evangel

place, at years of understanding, without their being confcious and very certain of a change. But their hope, notwithstanding, is often wavering. They are very in them be real, but whether it be doubtful, not whether a change genuine. Affurance, if well founded, is always in proportion to the

fanctified. This evidence is not to be expected from one day's experience, but from a life of perfevering holinefs. Hence the prophet-" Then fhall ye know, if ye follow on to know the Lord." Hence too the apoftle's exhorta tion, " Giving diligence to make your calling and election fure."— What may be properly called af

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