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I till? Perhaps it the doctrine of eleciion be true or false; i lit oliers still ma uing in sin. Even if a Savior had not perfections, in producing the highest : 101 ótain som I been provided, they must have been degree of happiness, on the whole, and I to bloc under obligation to repent, and turn un- so far the glory of his own name. Thus

that God bass to the Lord. Since a Saviour is pro- the matter is evidently represented, in pird, that the movie vided, and salvation offered, every one, the 9th chapter of the epistle to the Rorepeat, Selere, za to whom the gospel is addressed, must mans; where, to an objector, who says, is determined i be under obligation, cordially and thank " Why doth he yet find fault? For

changed. Such is the natural state of I 4. It is objected, that, if t}, doctrine
all inen. But, in electing some to sal- ||of election be true, then Go: as made
-vation, through sanctification of the Spir- a great part of mankind on purpose for
it, and belief of the truth, God deter-damnation ; which is inconsistent with
-mined to renew their hearts, and to bring || perfect benevolence.
them to repentance. As to others, who But, what if the doctrine be not true?
were not thus elected, he determined) Will this relieve the difficulty ? Wbat
not to renew their hearts, by the agen-l if God, having made the provisions of
cy, of his Spirit, but to leave them to the gospel, and offered salvation, had
their own choice. He would open al determined to do nothing more to ef-
door of salvation, warn them of their fect the recovery of mankind, but that
danger, invite them to flee for refuge to he would leave them all, either to ac-
the hope set before them, and leave|| cept, or reject the offer, as they pleased,

them to choose for themselves. But, in without any special interposition of his
all this, can any thing be found to justi-Spirit, to bring any one to repentance?
fy the sinner in continuing in wicked || In that case, as has been shown already,

ness ? Because God will not interpose, all men would have been in the same - *.22*** by a special act of his grace, and give situation, that the non-elect now are:

the sinner repentance unto salvation, and they would have done as the non can he be excuseble for hardening bim-elect now do.

That is to say, they self in rebrillion!

would have rejected the salvation coSuppose that God had been pleased fered, and the consequence must have : -2 samt 22" to provide a Savior, and offer salvation been, that they would all have peristal.

- These 7*.7-'to inen, without determining to renew And, had it been thus, who would have --:1 u de , the heart of any one, and to bring him dared to reply against the Lord ? Gail, SZE I 2 = 5to repentance, by the special operations surely, could be under no obligatio. to

of bis Spirit ; could men, in that case, rebellious men, to make any of them La ne have found any cloak for their sin, any willing to accept of salvation. parte

de excuse for rejecting salvation, and con To answer the objection, more dise act same existinuing in unbelief, in the circumstance, rectly, however, it must be observed,

that God had not determined to make that whether some are elected to salvaide zirenik jest them willing to accept the offered grace ?|tion or not, it is not true, that God has un i wneys It can hardly be pretenderl. But the made any of his creatures on purpose the comiiion is situation of the non-elect sinner is now for damnation, as his ultimate end.' He

precisely the same, that the situation of has, indeed, made inen, aod all other the condition is all men would bare been, in the case creatures, for his own glory; and this is

to be secured in the way of producing The truth is, the obligations of sinners || the greatest possible suin of general fe

, a "tin of the most si pend, at all, upon the question, whether elect with a view to precisely the same

, he . Till . if GW has eiry and, whether they be elected, or not He has made both the one, and the oit. lira be testing elected, they have no excuse for contin. ther, for the display of his own infinite

fully to embrace the offer; and, neither who hath resisted his will ?»: the Aposthe decree of election, nor any thing tle replies, “ Nay but, О man, wie art cle,excepting the criminal perverseness thou, that repliest against God ? Sbail of his own heart, hinders any one from the thing formed say to him that formcomplying with the terms, on which sal-led it, Why hast thou made me thus ?

' is proposed.

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SAME SENSE AS THE FORGIVENESS OF

SINS.

Hath not the potter power over the clay li moved. The door is unlocked; the way of the same lump to make one vessel is is thus opened for the bestowment of unto honor, and another unto dishonor? || other blessings; but these blessings are What if God, willing to show his wrath,bestowed, not for the sake of Christ; and to make his power known, endur- not out of regard for his atonement as ed with much long-suffering, the vessels the efficacious cause; but inerely, thro' of wrath fitted to destruction; and that the goodness of God. The sentiment he might make known the riches of his may be expressed thus ; The alonement glory on the vessels of mercy, which he of Christ is the meritorious, or efficacious la hat afore prepared unto glory?" cause of the forgiveness of sins; but it is

TROPHIMUS. only the occasion of other blessings as

it removes an obstacle, without which, For the Utica Christian Magazine. they could not be consistently granted. MR. EDITOR,

The object of the following remarks you think the following remarks will be to show that ail tire blessings worthy of a place in your useful publi- which believers enjoy are received thro'

cation, they are at your disposal. Christ in the same sense with the forgive. ALL BLESSINGS THROUGH CHRIST IN TILE | ness of sins.

This will appear from the considera

tion that the same words are used to exEvery subject, which respects the repress the reception of other blessings lation in which we stand to the Lord Je-through Christ, as are used in respect to sus Christ as our Savior, and the bles- forgiveness. sings, which we receive through him, It is declared that“ Through this man must be deeply interesting to the true is preached unto us the forgiveness of believer. He must be desirous of ascer sins.” Acts xiii. 38. It is also written, taining, whether he receives all blessings We are sanctified through the offering through the alorement of Christ, as the of the body of Christ, once for all." fruit of his sufferings, or only the forgive. Heb. x. 10.“ He saved us by the washness of sins. The doctrine, which has ing of regeneration and renewing of the been lalely propagated, and has gained Holy Ghost, which was shed on us aconsiderable credit in our country, viz. bundantly, through Jesus Christ our SavThat no other blessing beside the for- ior.” Tit. iii. 5, 6, “Now the God of giveness of sins is received through the peace make you perfect in every good atonement of Christ, is believed to be work to do his will, working in you that 25 unscriptural, and of dangerous tendency. which is well pleasing in his sight, thro' In a former number of your Magazine, a Jesus Christ.Heb. xiii. 20, 21. “ In 10 variety of arguments were introduced all these things we are conquerors and to show that all the blessings, which are more than conquerors through him that conferred upon believers, both temporal loved us.Rom. viii. 37. Thanks he and spiritual, both in this world and the to God, which giveth us the victory thro' world to come, are received through our Lord Jesus Christ.Cor. xv. 57. Christ, are the fruit of his atonement. Are we said to be "justified by Christ

But this does not appear to be a suf from all things, from which we could ficient illustration of the doctrine, we not be justified by the law of Moses ?" would wish to establish. It is admitted Acts xiii 39. We are also said to be reby those, whose sentiments we believe conciled lo God by Him. 2 Cor. v. 15, to erroneous, that all ihe blessings which have access unto God by him, Rom. v. 2. Believers enjoy are received through John xiv. 6. lo abound in consolation Christ in this sense : that without the for- | by him; (2 Cor. i. 5.) to be "filled wilk giveness of sins, which is the only bles- the fruits of righteousness' by him ; sing he hath procured for them by his|(Phil. i. 11.) to have all our need suppliatonement, they could never have enjoyed by him. (Phil. iv. 19.) and to have ed any other spiritual blessings. By the all things by him. (1 Cor. viii. 6.) act of forgiveness the great barrier in Are we said to have redemption, ev. the way of other spiritual blessings is re- en the forgiveness of sins in him, and

XIV 39. Te are used in the same manner, to show the here spoken of are bestowed out of resxiv. 6. to akcent which they enjoy. Until it be shown were not the meaning of the apostle,

thro' his blood? (Eph. i. 7.) We are also / Christ in the same sense with that of . said to be created in Christ Jesus unto il forgiveness. good works;" (Eph. ii. 10.) to have our It is worthy of remark that the words

faith and love in him; (2 'l'im. i. 13.) to through, by, in, for the sake, and in the I walk in him; (Col. ji, 6.) to be reconcil-name of Christ, in the above passages, ed to God in Christ; (2 Cor. v. 19.) to are the same in the original, where they be established in Christ; (2 Cor.i. 21.) to respect other blessings, as they are have our covenant with God confirmed when they refer to the forgiveness of in Christ; (Gal. iii. 17.) to have all the sins. Had it been the design of the promises in Christ. (2 Cor. i. 20.) and Holy Spirit to teach us that forgiveness to be blessed with all spirilual blessings is received through Christ in a different in Christ. (Eph. i. 3.) We are said, al-sense from that, in which believers reso, to be cleansed from our sins by the ceive other blessings through him ; (es. blood of Christ ; (1 John i. 7.) to be pecially, if it be in a sense so very difsanctified through the offering of his ferent as that we are now coosidering) body upon the cross ; (Heb. x. 10:) to we pight certainly have expected that have our consciences purged from dead he would have used some different exworks to serve the living God, by his pression in the one case, from that which blood; (Heb. ix. 14.) and to be made he hath used in the other. But, as no perfect in all things to do his will, thro'such difference of expression can be the blood of the everlasting covenant. found; and as various words are used (Heb. xiii. 20, 21.)

to express this relation, and are often Do the scriptures teach us that we re- times repeated, the inference appears ceive forgiveness for Christ's sake ? clear and conclusive, that, in both ca(John ii. 12, eph. iv. 32.) We are also ses, they are to be taken in the same taught that other blessings are bestowed sense, as representing the same relation in the same way. John xvii. 19.For between Christ and believers, in regard their sakes I sanctify myself, that they, to all the blessings to which they refer.

alse, may be sanclified through the truth." Although there is no word, which ex., 2 Cor. viii. 9. " Though he was rich, presses the relation in which we stand yet for your sales he becaine poor, lhal to Christ, as to the forgiveness of sios, ye through his poverty might be rich.”||but what is used with reference to other Here the whule work of sanctification, blessings; yet, there are expressions, and all the riches of the gospel, are said which refer to other blessings, clearly to be bestowed upon believers for implying that he is the meritorious Christ's sake.

cause of them, that are not used with In 1 Cor. vi. 11, believers are said reference to forgiveness. Phil. i. 29.

to be washed and to be sanctified, as "Unto you it is given, in the behalf of these things we well as to be justified in the name of the Christ, not only to believe on him, but e than conqueras Lord Jesus, and by the spirit of our God. also, to suffer for bis sake." Here, faith

These, it is believed, are all the ex in Christ and a willingness to suffer for pressions, which the scriptures make him, are said to be given to believers in use of to represent directly the relation his behalf. It is difficult to find a phrase, in which believers stand to Christ, as which will express more clearly and fulrespects their forgiveness of sins; and ly than this does, both in English it is plain that the same expressions are and in the original, that the blessings relation in which they stand to Christ, lpect to the meritorious or efficacious in. as to all the other spiritual blessings fluence of Christ, as a Savior. If this that these expressions are designed to the phrase which he uses seems to have give a different representation, in one a direct tendency to mislead us. case from that which they give in the

This doctrine is, also, clearly taught other, we shall rest, with a full convic- by the phrase wilh him. Rom. viii. 32 tion, upon the troth of the doctrine, that " How shall he not with him, also, freely, .}} spiritual blessings are bestowed throʻll give us all things.". The apoetle's ar.

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d us." Rom. 2 fed, which gieedi artist Lord Jesus Christ in! re we said to be “jivali all things

, from e justified by the per xi also share kui la God by Elix, !l«

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THEOLOGICAL MISCELLANIES.

gument is manifestly this; if God hath Hof sins, stand in the same relation to provided such a Savior for believers, ll God with the ang - Is that have never who has procured ail blessings for them sinped; are equally without the need by the merits of his atoning blood; how of an Intercessor; baving the same is it possible that he should now withold right to the throne of grace, and may any of these blessings from them? It is plead for divine blessings in the same clearly implied in this argument, that way. by the sufferings and death of Christ he The doctrine, we are endeavoring to hath procured all things for believers ,|| disprove, appears at least to detract all are the fruit of his atonement, and from the glory of Christ's character, as bestowed for his sake, as really and an Intercessor for his people; and we properly as the forgiveness of sins. cannot but think it will be admitted with

This doctrine is further confirmed by po small reluctance by every humble those passages, which teach us that the and penitent believer. end for which Christ accomplished the

PHILALETHES. work of redemption, was to procure for believers other blessings beside forgive

For the Utica Christian Magazine. ness. Eph. v. 25, 26, 27. “He loved the church and gave bimself for it that he Taken from a Common-place Book. might sanctify and cleanse it that he

Continued from No. 3. Vol. III. Page 59. might present it to himself a glorious No. 17. It it said, That belief, or church, not having spot or wrinkle, or disbelief, can neither be a virtue nor a any such thing ; but, that it should be crime, in any one who has used the best holy and without blemish.”

means in his power of being informedı We

e are here expressly informed that But I would ask, what shall we say of the sanctification of the church, includ- ||those, who use the best means in their ing all spiritual blessings, was the end

power to make themselves believe that for which Christ gave bimself for it; of|truth is falsehood? A few mornings course, these blessings must have been ago I partly awaked, my eyes being actually procurcd for them by his vica- still closed, which I refused to open for rious sufferings.

fear I should see the light, and so be It is a commonly received doctrine | obliged to arise and leave my beloved that in the intercession of Christ with the couch: for I knew if it was morning, it Father, he pleads for all the blessings would be my duty to get up. Aud I which his people need : and this is evi-| also knew, that this conviction of duty dently the reason, why they are directed would take away iny comfort of dozing. to ask for every thing that they need, in My drowsy feelings therefore influenced his name.

(John xv. 16.) But, we can me to keep my eyes shut and to believe see no propriety in his interceding with that it was not yet morning. My conthe Father for blessings or in our ask-Iduct in this affair immediately suggested ing for blessings in his name, which are to my mind a sentence which dropped not bestowed upon us for bis sake, out from the lips of the Saviour; “For eveof respect to his atonement, If his

ry one that doeth evil hateth the light, atonement, was only the occasion of our neither cometh to the light, lest his receiving other blessings beside forgive-|| deeds should be reproved." There is a nesa; if such other blessings are all be great difference between moral and stowed upon believers inerely as the mathematical truth. In mathematics, if effects of Divine goodness, without any | a proposition be evident to us, we beparticular regard to the atonement; we lieve it; but there is bothing of the nacan see no impropriety in petitioning ture of holiness in the belief. If it be for thein on this ground. We can see in itself capable of demonstration, and no need of a Mediator and Intercessor yet we do not see and believe, there is with the Fallier, as iegards the bestow-nothing criminal in ibis unbelief. ment of these blessings. In this res-gues a defect only in the head, and not pect, for ought that we can discover, bel in the heart. The truth or falseboud of lievers, having received the forgiveness such a proposition, does not at all affect

It ar

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venevolent, or selfish feelings. But I must not think to plead these against ious truths are very different from mercy, even the purest and most unmerematical problems. In religious ited mercy of God, bestowed through

we are highly concerned. For the atuning blood of Christ. ple, in this declaration of the Au 19. A hint to those who have a disaof the christian system ;“ I came ek anul to save that which was lost," greement, and nko sa» l'ail they can are all concerned.

have no coinplacenza in uch oiher's char

If I admit, that ame to seek and save that which

acler. lost, I must believe myself to be a

“ Must I, says ore, lo

my neighbor ied, lost, undone wretch, who de- whose ways are wrong? ( camot love es eternal punishment. But such a euch ways." Well then, exercise bene, ef as this would lay my pride in the volent affection towards him. Tois you t; therefore my proud feelings are may do, and ought to do, towards the xcited, and urge me on to trample worst man iu the world. Let the saine er foot a religion which seeks their direction be given to the other; and let Iruction. But let the heart be prop-them both comply with it. What will : humbled, in view of depravily be the consequence ?

Now there will
ill-desert, and such a religion would be something for complacence to fix
iltogether pleasing.

upon. Benevolent affection manifested,
If any man will come after me, let is the very thing in which we ought to
I deny himself.”' I would ask take complacence. This is the very
ether a selfish creature can be ex-things-the only thing, in which the Ho-
ted to sit down and examine thely One of Israel takes delight. It is by
llences in favour of a religion wbich the exercise of such love, and the suita-
kes this demand, with as much open-ble manifestations of it in our external
is to conviction of its truth, as he conduct, that the scripture requires us to
uld this problem in mathematics, overcome and melt down our enemies,
at the three angels of a rectangular.“ Be not overcome of evil; but over-
angle, are equal to two right angles ? come evil with good.'
le most cordial consent to this mathe. The feelings of Benevolence.
atical truth, requires nothing but a

20. There is a difference between the
od head; but such consent to the feelings of a benevolent and selfish be-
mmand,“ Deny thyself,” requires a sing, in desiring thai his enerny may be
pod heart. It is because that infidelity humbleil. When I was in the bond of

the fruit of a bad heart, that the iniquity, (the christian may say,) I de-
ripture views it as blame worthy.

sired that the man who had injured me,
18. Our sufferings do not answer for night be brought to see his sin. This I
ur sins, so as to make them any less desired not that lie inight honor God by
riminal, or render us ang less ill-de-lit,—not that he might become a proper
erving: If they did, there would not subject to receive forgiveness froin his
ve so much reason for repentance, af Judge, and thus be blessed; but that he

er we had been chastised for an of. Inight know and acknowledge that he es?ence, as before. But it is evident from had injured me. Now, the christain can 21. cripture, that God does not chastise us| say, I desire that the man who has d. 10 Et alt er fint to render repentance needless; but to me wrong, may see it, and make conI appre ben bring us to the exercise of it.

session to God, and obtain his pardon, mical truth. . We may make a self-righteous de- || whether I ever know any thing about it -- 100 berriei pendance on sufferings, as well as on or not. I desire that he may see and

doings. But neither sufferings, nor do- | feel the evil of this and of all his other holiness in die * ings, carried to the yreatest extent, can transgressions, because it is so right and capable of de make one who has sinned deserve any || desirable, and so pleasing to God, that hot see and in favour from God. "Be merciful to me he should make this discovery, and posminal in chi-a sinner," must be his only plea. He sess such feelings. When the land fonts ir binay, it is true, plead his doings and suf- brings sinners to repentance, their hai

ferings, (of which we have many ex piness is one pleasing object which le
amples in the ancient worthies;) but he has in view. He loves to see them fet

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