displayed the astonishing obstinacy of the human heart. There will be millions, who lived under the light of the gospel, who had the invitations of the gospel continually sounding in their ears; who had been the subjects of seri ous, deep and distressing convictions and who had been lifted to heaven; but refused to enter. How will the case of such affect the hearts of the vessels of mercy! God might have dealt with them, as with the vessels of wrath. Noth ing but the free, sovereign grace of God made them to differ from the vessels of wrath. They will forever feel occasion to say with Paul, by the grace of God we are what we are." Nor can we conceive it to be possible, that they should have a clear, constant and lasting sense of the sovereign grace of God in the renovation of their hearts, without such a clear, constant and eternal view of the vessels of wrath. I may add, 7. An eternal view of the mise-purpose of reprobation is concealries of the damned will forever display the infinite grace of God in the eternal happiness of saints. While they behold the smoke of the torments of the damned ascending forever and ever, they will be forever and ever sensibly reminded, that hell was the place which they deserved, and in which they might have been fixed for eternity. How will such a consideration enliven their love, their gratitude and their praise to Him that sitteth on the throne and to the Lamb forever and ever. Thus it clearly appears, that God may and will destroy the unregenerate enemies of Christ, in order to display the riches of his grace towards the vessels of mercy. The vials of God's wrath poured out upon the wicked in the sight of all heaven, will forever tend to increase the holiness and happiness of the redeemed, and display ed or obscured, you conceal or obscure the divine purpose of election and the riches of God's glory and the exceeding riches of his grace in the redemption of his chosen people. The sovereign goodness of God in the reprobation of the non-elect, manifests his sovereign grace in the election of his people to holiness and happiness. God has, in fact, by the events of his providence, as fully and clearly manifested the truth of reprobation by his conduct towards the wicked, who have perished, as the truth of election by his conduct towards the righteous, whom he has saved. How can Abel understand the purpose God in his election and salvation, any farther than he understands his purpose in the reprobation and destruction of Cain? When did the ancient people of God most clearly perceive and A can ple? Paul, or rather the Holy Spirit, who moved Paul to speak and will, carries the doctrine of reprobation as high and as far as the doctrine of election; and car ries both these doctrines as far as the purpose and agency of God in having mercy on whom he will and hardening whom he will. The doctrine of reprobation must be understood and maintained, or there is nothing in the word, or conduct, or character of God, that can be understood and maintained against the bold and heavy assaults of the enemies of divine truth. most joyfully and thankfully acknowledge the mercy of God in their salvation? Was it not when they saw the purpose of his wrath accomplished in the destruction of his enemies? If the purpose and the conduct of God respecting the non-elect be concealed, his purpose and conduct respecting the elect will be covered with darkness, and the exceeding riches and glory of his grace in their salvation will be hidden from the eyes of his friends and his foes. If God should not show his wrath and make his power known upon vessels of wrath fitted to destruc- 2. If God means to destroy the tion, how could he display the non-elect to display the riches of riches of his glory upon vessels of his grace towards the elect, then mercy prepared unto glory? It reprobation is an act of benevodoes not seem to be possible that lence. Mankind seem to be more the sovereign grace of God should stumbled at the doctrine of reprobe displayed towards the elect in bation than at the doctrine of eterheaven, unless his sovereign jus-nal punishment. They can, in tice be equally displayed towards some measure, see the goodness the non-elect in hell. How of God in the condemnation and they, who deny the doctrine of re- punishment of such guilty and probation, stand against those, hateful creatures. But they canwho deny the doctrine of election? not so readily see why God should How can they, who deny either of destine any persons to that sin, these doctrines, stand against which shall lead to eternal punishthose, who deny the doctrine of ment. For they do not consider eternal punishment? And how can that God had any good motive in they, who deny the doctrine of reprobation. But it appears from eternal punishment, stand against the subject, that is now under conthose, who deny the doctrine of sideration, that he had a wise and salvation through the grace of God good and even gracious motive in in Jesus Christ? The whole gos-it. pel must be denied and rejected, or the doctrine of reprobation must be understood, believed and loved. If we deny the purpose of God respecting the destruction of the non-elect, we must, to be consistent, deny his purpose respecting the salvation of the elect. And if we deny the eternal, sovereign gracious purpose of God in the gospel, what remains of the riches of his glory and of the exceeding riches of his grace in Christ Jesus and in the redemption of his peo His motive in reprobation is the accomplishment of one of the greatest, noblest and best pur- é poses, that can possibly exist; even the display of the exceeding riches of his grace. If the purpose of God in the reprobation of sinners be not benevolent, his purpose in their punishment cannot be benevolent. For if benevolence did not require that sinners should exist, it certainly could not require their punishment. The doctrine of the reprobation and of the eternal punishment of sinners, 1 must stand or fall together. The purpose and agency of God in the reprobation of the non-elect, are as benevolent as his purpose and agency in their punishment. And both in their reprobation and punishment his benevolence is as evident and as glorious as it is in the election and salvation of the elect. Indeed his purpose and agency in election and reprobation arise from the same motive and terminate in the same ultimate object. 3. The non-elect can have no reason to complain of the divine purpose in their reprobation and destruction. Both these were nec essary to answer important and benevolent ends, which all holy beings will forever approve and applaud. The purpose of reprobation will appear to be an act of benevolence, and the infinite and Sovereign goodness of God in their reprobation and destruction, must shut the mouths of the non-elect against every complaint respecting the purpose and conduct of God in their existence, wickedness and perdition. Cain and Pharaoh said, in view of the purpose and agency of God, in their wickedness and destruction, "The Lord is righteous." Though the wicked now open their mouths against the heavens, and cause their tongues to walk through the earth on account of the reprobation and destruction of the non-elect, yet it is written, every mouth may be stopped;" and every mouth of the wicked will be stopped against all complaints respecting their reprobation and destruction, when they shall perceive the eternal and glorious exhibition of divine grace, that will arise from their eternal wickedness and misery. 4. No religion will fit persons for heaven, which does not lead them to approve of the reprobation and eternal misery of the non elect. The righteous elect. The righteous will approve of the purpose and conduct of God in their reprobation and eternal punishment, and God will approve of his own holy and gracious purpose and conduct in their reprobation and punishment. And the highest joys and loudest songs of heaven will be excited in view of his glory, as it will be displayed upon the vessels of mercy, in contrast with the vessels of wrath. No human being, then, can ever enter heaven without a tongue and a heart to praise God for his glorious and gracious purpose of reprobation, as well as for his glorious and gracious purpose of election. 1 5. It is exceedingly important and necessary to preach the doctrine of election. If the doctrine of election is not preached, no part of the counsel of God is declared. clared. And it is impossible to declare the whole counsel of God without preaching reprobation as well as election. Sinners will murmur and complain against the doctrine of election, unless their mouths are shut by the doctrine of reprobation. And every mouth must be shut by this doctrine, sooner or later, that is not opened by an heart to love and praise God for his purpose to show his wrath and make his power known upon the vessels of wrath fitted to destruction, as well as to make known the riches of his glory upon the vessels of mercy prepared unto glory. Let all the professors of the gospel, then, encourage the preachers of divine truth to open their mouths boldly and not shun to declare the whole counsel of God. In this way and only in this way can the enemies and opposers of God and his grace be put to silence and to shame. there are many unruly and vain talkers and deceivers; whose "For mouths must besstopped; who sub- | thorough test of religious teachers and professors. And they will be the final test of all human hearts at the great day of decision. vert whole houses, teaching things which they ought not, for filthy lucre's sake." conduct of The purpose and in election and reprobation are now a proper and APOLLOS. FOR THE HOPKINSIAN MAGAZINE. In your number for May, of the last year, I observed a request from one of your correspondents, that some one would inform him "what is necessary to constitute a prudent preacher of the gos pel?" From the great, and practical importance of this question, I hoped, long since, to have seen an answer, and that, from a much abler pen than mine. But, as I have waited in vain, and the subject has, at different times, somewhat occupied my mind, I am induced to send you the following considerations. If you think they will, in any degree, answer the purposes of your valuable Magazine, and, in some measure, satisfy the mind of Mr. Interrogator," you can give them a place in your pages. If not, it will certainly be no offence to me, should you commit them to the flames. ·་ Gentiles. We have evidence of this, from what was said of him before he was baptized, as well as from his own declarations. The Lord said concerning him to Ananias," He is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel. For I will show him how great things he must suffer for my name's sake." Paul, then, certainly had his work before him, and must have looked at the labours, trials and sufferings" to which he was exposed. cordingly, when he took leave of the elders of the church of Ephesus, he said, "And now behold,' I 29 Ac says our go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, saying, that bonds and afflictions abide." It was a matter of great prudence for Paul to be thus aware of the toils and sufferings which he should probably endure in preaching the gospel. "For which of you. Lord, "intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, This man began to build, and was not able to finish." It is certainly prudent for the soldier, before he enlists, to take into serious consideration the labours, fatigue and dangers, to which he must necessarily be exposed. He may be subject to the most painful toils ㄜ |