Difburfements by order of the Trustees. To Miffionaries, viz. 10 To Rev. David Higgins, Miffionary, New-York state, New Connecticut, 463 61 950 3 522 17 2272 29 74 15 160 200 I Do. N. York ftate, Balance, Do. Balance, ΤΟ 54 Jan. 7. 14. Do. Do. Rev. Solo. Morgan, Do. Rev. Seth Williston, Do. New-York, Two payments. 92 50 ន To Oliver D. Cooke, for Books for New Settlements, For books for New Settlements, Rev. Abel Flint, for Postage and Stationary, 4 4.50 100 ΤΟ 4 Mefs'ts Hudson and Goodwin, Printing and Stationary, 26 45 2218 72 Dr. No. 4. Treafurer's Account Current. The Miffionary Society of Connecticut, in Account Current {The Cr. By Balance in favor of 2218 72 the Society, Dec. 29, 6633 22 3 222172 By amount of Contri- 2986 16 227229 9669 95 11,891 671 to} 11,891 67 By Balance brought to 9669 95 New Acccount, 4377 37 5292 57 A. KINGSBURY, Treasurer. JOHN PORTER, Auditor. Hartford, January 1, 1803. A particular lift of the Contributions received in the new fettlements, contained in the general flatement, No. 2. To Rev. David Higgins, in the State of To Rev. Job Swift, in Vermont, A. D. Amounting in the whole to 224 Dollars 86 Cents, the fum mentioned in preceding statement No. 2. The other Millionaries have not yet made particular returns. Fairfield, 2.99 Jonathan Shephard, of Chat tegee, Stateof New-York, 75 60 23 MESS'RS. EDITORS, The following anfwer to the quef No. I. tions in page 290 of your Ma-THE enquiries here propo gazine, is tranfmitted for publi cation. QUESTION. HOW are the invitations and calls to finners, with which the fcriptures abound, and the folemn declarations, that God hath no pleasure in the death of finners, but that they would turn and live, reconcilable with their being left of God to go on in fin and perifh? Or in other words; if God be as defirous of the return and falvation of finners, as thofe ftrong expreffions, particularly in Ezekiel, 33. 11. intimate; what reafons are there affignable, why he, in whofe hand all hearts are, and for whom nothing is too hard, with whom nothing is impoffible, doth not convert them to himself, provided the atonement be infinitely full? fed, are in themselves interefling and important-are fuch as often arife in reflecting minds, and are nearly connected with fome of the important and effential doctrines of the gofpel-doctrines, which concern the glory of God, and eternal happiness of mankind. The fubject therefore is worthy of a very ferious and careful attention. It is conceded in the statement of the queftion, that all hearts are in the hands of God, and that he is able to convert all finners to himself, if he pleases. It will therefore be unneceflary to adduce any arguments in proof of this truth. But the question feems to intimate, that the want of a fufficient or infinitely full atonement is the reafon, why all finners are not renewed and faved. and to render him more mild, compaffionate, and benevolent. Such ideas are not only very erroneous, but also very degrading to the divine character. God the Father, as the fcriptures declare, is love or benevolence. He In anfwering the queftion therefore, it is propofed to fhew that the atonement is infinitely full-that God's leaving a number of mankind to go on in fin and perish, is not inconfiftent with the gofpel calls and invitations to all, or with his folemn declara-is as merciful and benevolent as tion, that he hath no pleasure in the death of the wicked, but that they turn and live; and then to affign fome reasons why God does not convert and fave all the human race. I. It is proposed to fhew, that the atonement of Chrift is infinitely full or fufficient for all mankind. It may tend to elucidate the fubject to make fome previous obfervations upon the nature and defign of the atonement. An atonement is fome expiation or fatisfaction for a crime or offence, made by the offender, or by fome other perfon on his account. The atonement of Jefus Chrift refpects the fins of mankind, and was effected by his obedience, fufferings and death. Thus the fcriptures declare, that he “bare our fins in his own body on the tree-was wounded for our tranfgreffions was bruised for our iniquities, and with his ftripes we are healed. We have redemption through his blood." As many in the Chriftian world have entertained erroneous ideas of the atonement, it may be ufeful to obferve, that it was not defigned to render God the Fa. ther more merciful, and benevolent, than he otherwife would have been. Some appear to have confidered God the Father, as very implacable and vindictive; and God the Son, as very merciful and compaffionate; and therefore they seem to have supposed, that the fufferings and death of the Son were defigned to appeafe a vindictive temper in the Father, the Son; yea, they are perfectly one in temper and affections. It is therefore declared, that they are one, and that the Son is "the brightnefs of the Father's glory and the exprefs image of his perfon." The Father then was just as compaffionate and benevolent, and as much difpofed to fhew mercy to finners, as the Son; provided it could be done confift ently with the divine glory, law and government, and the highest good of the moral world. And if finners could not be pardoned and faved confiftently with thefe, the Son would no more wish it to be done, than the Father; as they are perfectly one in their holy defires and wishes. To fuppofe then, that the atonement was defigned to appeafe a vindictive, implacable temper in the Father, is indulging very unworthy and er roneous fentiments of the charac ter of Jehovah. Neither was the atonement de figned to abate the requirements of the divine law, fo that it does, not now require perfect obedience or holiness, but will accept and juftify perfons on account of their fincere tho imperfect obedience, Some feem to fuppofe, that the moral law, which requires perfect. holinefs, and curfes for every fin, is very rigid and fevere-that it was hard and almoft unjust for depraved creatures to be placed, under fuch a law-that the Saviour, therefore, pitying their hard cafe, took their part againft this rigid law, and bore its penalties. magnify the law, and make it honorable. It may be further obferved, refpecting the atonement, that it is not fuppofed, that the Lord Jefus endured the fame quantity of pain and mifery, as would have been endured by all mankind, or all the elect thro eternity; had they been loft. As it was the to abate or foften down its rigor- | ous requirements, fo that they are not now under obligations to be completely holy; but are in fome degree excufable for their failures and imperfections in point of obedience. Such ideas of the atonement and of the divine law are exceedingly erroneous & dangerous, and an evidence of great ignorance of the effential truths of religion.human nature only of the Saviour, The divine law is the eternal, im- which was capable of suffering; mutable rule of right, or ftandard it is inconceivable that he could of moral perfection. As far as endure as much pain in a few any rational beings fall fhort of hours, as innumerable millions of that love to God and their fellow- men would thro eternity. Nor creatures, or of that perfect holi- was it neceffary, that he should; nefs or benevolence, which is re- fince the infinite dignity of his diquired in the moral law; fo far vine nature, united in the fame they muft in their temper, be perfon with his human, gave an wrong and criminal-yea, it is infinite value or efficacy to his impoffible, that any rational crea- fufferings. ture should be finlefs or excufable in any neglect of, or deviation from what the divine moral law requires. This law, as the apoftle declares, is holy, juft and good; and is fo viewed by all, as far as poffeffed of real piety. Like the apostle, they delight in the law of God after the inward man, and earneftly defire to be perfectly conformed to its requirements. It is then manifeft, that the atonement of Chrift was not defigned to abate or difannul, in any degree, the divine law, that perfect and unchangeable standard of right. The Saviour therefore faid, "Think not that I am come to destroy the law. For verily I fay unto you, till heaven and earth pafs away, one jot or one tittle fhall in no wife pafs from the law, till all fhall be fulfilled." He was fo far from lowering down or abolishing the law of God, or taking the part of finners against it as being too rigorous, that one important design of his atonement was to fupport and The defign of the atonement was to fupport the authority of God's holy law, the dignity and ftability of his moral government, and to manifeft his juft abhorrence and displeasure against fin. The divine law denounces againft every finner eternal death,. as the juft wages of fin, as a juft expreffion of his difpleafure against it, and as a moft powerful reftraint against all wickedness. But had finners been pardoned without an atonement, or any thing done to fupport the law of God; it would have tended greatly to weaken and deftroy its authority, and to bring the divine government into contempt. The appearance of it would have been, that the Moft High was not much displeased with fin, did not view it as very criminal, and was not in earneft in his threatenings againft it. Thus it would have greatly encouraged fin and rebellion, and been exceedingly injurious to the happiness of the moral world. The atonement therefore |
