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me, saying, this is the word of the not of the Jews only, but also Lord unto Zerubbabel, saying, not of the Gentiles? The purpose of by might, nor by power, but by my God muft ftand according to the Spirit, faith the Lord of hosts. Who election of grace, as the apoftle art thou O great mountain ? before witnesses ; and there is no unZerubbabel thou shalt become a plain : righteousness with God in this and he fall bring forth the head. matter—but there is wisdom in flone thereof with foutings, crying, all his ways and dealings; as Grace, grace, unto it.

well in the kingdom of grace, as 3. This choice is a fovereign of nature and providence, and paract of God's own will he hath ticularly in his choosing this pera sovereignty over his works-he son, and not that, to be a vessel hath an uncontrolable power to of mercy. This choice was prior dispose of his creatures according to the creature's existence, and to his will; but yet there is such hence must be sovereign. God a rectitude in the divine nature as had no respect to the acts of the effectually to prevent his doing creature ; as in the choice of Jawrong. Shall not, says Abra cob and not of Efau. See Rom. ham, interceding for Sodom, the ix. 11, &c. Hence mult we judge of all the earth do right? not say, that this choice is a In matters of judgment he will sovereign act of God? “Eren attend to the strictest rules of fo Father, for so it seemeth good right; but he is sovereign in his in thy fight.“ grace, and displays it according 4. There is no respect of to his will and purpose ; not to persons with God in this choice. the damage of any, but the infin One is taken, and another left, ite advantage of the chosen.-- | and yet the throne of God's hoShould any reply againit this, we linefs is pure and spotless. Some Thall turn them over to the answer may be ready to think, that the of an inspired apoftle. Rom. ix. doétrine of election, as held by 18---24. Therefore hath he mercy Calvinists, is inconsistent with on whom he will have mercy, and what is said of God in the sawhom he will he hardeneth. Thou cred oracles ; as in Aets x. 34, wilt fag ihen unto me, why daths be 35. Then Peter opened his mouth, get find fault ? for who hath refl. and said, of a truth I perceive that ed his will ? Nay but, o man, who God'is no refpe&erof persons: But in art thou that repliest against God? every nation he that feareth bim, and Shall the thing formed say to bin workeh righteousness, is accepted with that formed it, why has thou made him. But let it be observed here, me thus ? Hath not the potler pow. that the respect of persons which er over the clay, of the jame lump to is claimed amongst men, and demake one velfel unto honor, and ano nied to be with God, is when one ther unto dibonor ? What if God, who fits as judge, prefers the willing to beculis wrath, and to cause of one to that of another on make his power known, endured some finister account ; or because with much long Juffering the offels one is poor and another rich as in of wrath fired to defruction : and Levit. xix. 15. Te shall do no unthat he might make known the riches righteoufacfs in judgment; trou fool: of his glory on the vefits of mercy, not reped the perfon of the pour, which he had afore prepared unto nor honor the person of the mighty: sory, even us, whom he bath called, but in righteousness sealt thou junge

tby neighbor. But there is no served, perhaps some will object, such thing with God : In all his and say, how can these things be? conduct he consults his own glo. For, if God hath chosen a certain ry and the best good of his kind number in Chrift, to be holy and dom. Yet notwithstanding the happy, while others are left out above observations, I would just of this eternal choice, and are remark

suffered to go on in sin to their 5. That who the persone cho final ruin, will they not have fen are, and the divine reasons grounds to find fault with God for the choice are secret and myf- the judge of all at the last day, for terious. They are things which laying a bar in the way of their belong to the hidden counsels of salvation, by not choosing them God ; and are among those to be heirs of his kingdom? deep things of God, which will But God forbid, that

any

should not be fully laid open, till the speak or think on this wise ; thus mysteries of God shall be finished to reflect on the infinitely gloriin the salvation of saints, and con ous Majesty !!! demnation and final ruin of Let us attempt, in few words, finners. When we see a gene- to obviate this objection. ration rising up they appear

1. Let us consider man as a without distinction, till God corrupted, totally depraved creamakes a distinction by his power- ture, who has forfeited every faful, efficacious grace.

And in vor at the hand of God who is deed, there is no certain distinc- not only undeserving, but ill-detion of the elect fræn the non- serving, and hell-deserving. Then, eleet here on earth ; and should and of consequence, any pretend to root up the tares, 2. We must conclude, that all. they would be in danger of mista- the blessings which he receives, king, and rooting up the wheat-come to him in the channel of: therefore they must grow togeth- undeserved mercy--whether the er till the harvest. We can tell gifts of nature, providence or whether this or that person be- grace, the source is the unmerited longs to God's visible kingdom ; goodness of God. It is of the but whether he is a subject of Lord's mercy that we are not conGod's eternal choice is beyond sumed : Look upon all your blesour knowledge. Yet let it be fings, whether for time or eterni. just remarked, that how secret ty, they are all undeserved mera soever this choice may be, as it cies. respects others, it may be eviden 3. In dispensing undeserved ced to the subje&t of it. It is dif- blellings, God is indebted to none; covered by the happy consequen- but hath a right to have mercy ces, viz. by the soul's submitting on whom he will have mercy:to the grace of God in the gol- Is it ever considered as a crime pel. Therefore the exhortation is, among men, to give to some, and give all diligence to make your not to all ? In human adoption, calling and election sure. 2. Pet. is it to be looked upon as a crime i. 10. Wherefore the rather, breth- for a man to adopt this or that ren, give diligence to make your call person to his name and estate, ing ond election fure; for if ye do and leave others ? By no means : th:se things ye foall never fail. So in the case before us; if God

But after all that has bez ob. I fees fit to choose one and not Vol. III. No. 8.

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another to be his friend and fa

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are the invitations and vorite, why is he to be impeached calls to finners, with which with the crime of unequal deal the fcriptures abound ; and the ing, any more than men in dis solemn declarations that God pensing their favors, to which hath no pleasure in the death of they are not at all obligated ? finners, but that they would turn These things fnew that no injuf- and live ; reconcilable with their tice is done to those who are left; being left of God to go on in fin, and God's glory and the highelt and perilh ? Or, in other words, good of his kingdom are the if God be as desirous of the regrounds of the distinction. Our turn and falvation of finners, as Saviour reasons to the same pur- those strong expressions, particu. pose : “ Friend I do thee no larly in Ezekiel, intimate, what wrong; didit thou not agree

with reasons are there aflignable, why me for a penny ? Take that is he, (in whose hand all hearts are, thine, and go thy way; I will and for whom nothing is too hard, give unto this last, even as unto with whom nothing is impoffible) thee- Is it not lawful for me to doth not convert them to himself, do what I will with mine own? Is provided the atonement be infinthine eye evil because I am good. itely full ? Here were some who supposed they were unequally dealt with ; TO THE EDITORS OF THE Coxbut Chrift would teach them, and NECTICUT EVANGELICALMAG. all, that in the dispensation of mere favors, he might act the

GENTLEMEN, sovereign. But,

Should you deem the following 4. For God to choose any to salvation is an act of mere mercy

observations calculated to do

good, and admissible into your and grace ; therefore he may fhew his sovereignty in choosing

magazine, you mayinsert them. whom he will. Are you chofen, HE scriptures of truth repare you called, are you justified, and fanctified ? It is all by the both saints and sinners, are ikad, mercy of the Father, the media and yet alive. tion of the Son, and the power

However paradoxical this may of divine grace in the hand of the appear to some, yet I trust, the Spirit. And when the top-stone truth of the position may be made of the Saints' happiness fhall be clearly to appear. laid in heaven, the inhabitants of In the firit place, I would atthat blessed world will unite their tend to the moral character of the voices in thouting the honor of finner, as depicted in sacred writ; the Redeemer, and the glory of and attempt to point out, in what electing love.

sense he may be said to be dead. MASSACHUSETTENSIS. The apostle says, “we thus judge,

if one died for all, then were ail Question.

dead.In another place, “ you AN answer to the following in trespasses and fins.” Again.

hath he quickened who were dead question would be gratifying to, at least, one of the readers of the

“ awake thou that flecpest, arise Magazine, viz.

from the dead.Sinners may pertinently be said to be dead in a

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moral view : They are spiritually | says the apostle, in me, i. e. in my dead, being void of grace and flesh, there dwelleth no good spiritual life. Divine and saving thing. It is true, they do not grace is a living principle, of which lie under any natural inability, as they are totally destitute. They dead bodies do : Their impotence are dead in fin, lying under the is altogether of a moral nature.; power of it. They are dead in which consists in wickedness, pertrespaffes and fins ; as the apof- verseness and opposition of heart tle witnesses—which may intend to all that is good ; all that is all sorts of fins, habitual and ac- holy. They have the same natutual, of heart and life. Sin is ral powers previous as subequent the death of the soul ; in what to regeneration ; but they have ever heart that reigns, there is a such a strong and total averfion to privation of spiritual life.

God, and the methods of his Unrenewed sinners are dead, grace, and bias of heart to that not only in their moral state, as which is evil, that they may be they are deftitute of the principles said to be as morally unable to and powers of spiritual life, and put forth gracious actions, as a cut off from God the fountain of dead man is naturally 'unable to life ; but they are dead in law ; raise himself ; so that their disinas a condemned malefactor is said clination of heart and prejudice to to be a dead man. They are un the gospel plan of salvation, der a sentence of death ; are con- | (while that temper of heart redemned already ; which sentence mains unchanged by sovereign will assuredly be executed, they grace) will prevent the existence of remaining impenitent and unpar- any exercises in them which will doned.

be acceptable to God, and prove There are some things predi- as fatal to them, as though they cable of a dead man, which may were under all the natural inabili. represent and elucidate the state ty, which fome suppose ; or as and condition of those, who are is conceivable. spiritually dead. The dead know Further–A dead body is inriot any thing : Death locks up sensible to beauty or deformity. the senses, seals up all the powers So they who are spiritually dead, and faculties ; and so does a state are quite insensible, and blind to of fin, as to any thing spiritually moral beauty and deformity. Nevgood. If a mountain were laid er did one of this character dison a dead man, he would have no cover any real beauty in the moral sense of it ; fo, blind, stupid, har character of Deity; instead of dened sinners have no proper sense approving of it they are totally of the evil of fin, which, were opposed to it. They are carnally their eyes duly opened, and the minded ; and says inspiration, exercises of their hearts regulated, " the carnal mind is enmity 2. would be an intolerable burden to gainst God, is not subject to his them. But this thought may a. law, nor indeed can be.” They gain be brought into view in the are far from being pleased with fequel. Again, a dead body is the divine character as boly ; for unable to quicken and give life to they see no beauty, no loveliness itself; fo finners are utterly una. in holiness. It is impollible that ble to exercise spiritual life, or do such a character should mect the any thing fpiritually good as approbation of their hearts, it be

ing diametrically contrary to their regenerate, so long as they are own. That God hates fin and is deltitute of the special, supernatur, determined to punish it, inftead of al infuences of the Spirit of God, rendering his character beautiful are alive, in the sense in which in their light, as it is to all holy I shall consider this particular beings, gives them difguft. And but I conceive, there is that exa they are dead, totally blind to the hibited, which is tantamount.glory of the way of salvation by St. Paul, speaking of himself in

Jesus Christ. Like the unbeliev- in his natural, unrenewed state, ing Jews, they discover no beau- says, I was alive without the law ty or form in him, wherefore they once, i. e. he thought himself in should defire him--and they are a good condition ; was alive in dead, in that they are quite insen- his own opinion and apprehensible of moral deformity. They fion ; was very secure and confidiscern not the evil, odious and dent of the goodness of his state, detestable nature of fin. Instead and depended on his own rightof having an averfion to fin, for eousness. Though all men under its own sake, as the godly have, the gospel, while in their natural, they love it, and drink it in like unhumbled state, may not place water; and roll it as a sweet that dependence on their own morsel under their tongue. And righteousness that this apostle did they have no realizing fenfe nat on his ; yet what he says of him. urally of their own vileness ; and felf, I think, will apply to all, in how hateful they have rendered a higher or lower degree; all are themselves to God ; but they are naturally of the fame legal temwont, through the pride of their per ; and whenever any seek falhearts, to think well of them- vation, they do it by the deeds of felves to be sure, much more the law. Although they are not highly of themselves than they friendly to the law, yet to that ought to think. And then, as they are wont to fly for shelter. dead carcases keep their place and All men naturally are whole, hayare void of motion ; so they, if | ing no feeling sense of their need left to act themselves, and being of the only physician of souls.governed by their natural princi. They are very loath to be beholples, will keep their ground in fin, den to Christ for their salvation in and never move a step towards the way pointed out in the gosGod, Christ and preparation for pel. Their proud hearts cannot heaven. Instead of ever grow-be reconciled to such humiliation, ing any better of themselves, they as to cast themselves at Christ's will wax worse and worse ; treal- feet for mercy, as helpleis and ure up to themselves wrath against perishing creatures, and depend the day of wrath, and ripen for solely on him for their salvation. an aggravated destruction. Thus They are of such an unhumbled, we fee the propriety of scripture legal spirit, that they choose to declarations, that all unregenerate eltablish their own righteoufnefs. men are dead.

How many, þeing uxacquainted I would now, in few words, with their own hearts, and the Thew, in what fenfe they may be spirituality of the divine law, are faid to be alive. I do not recol- fo puffed up with their own fuple&t, that it is said in fcripture, in posed goodness, that they are rea. so many words, that all the un-dy to found the challenge, with

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