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ment. But afterwards, when their attention is excited, and they hear so as to understand what he preaches, those who really love the Gospel, like it better than before; and some, who have never heard with serious attention and self-application, having now the truth set home to their consciences and their hearts, and feeling its sanctifying power, are well pleased. But those who really hate the truth, are now greatly displeased; and remembering that they had before expressed their approbation, they think the change is in the preacher, though in reality he preaches the same truths; and many of them are now so much provoked, that they declare they will not hear such things any longer, though they are the very same things they joined in commending a little while before.

CHAPTER V.

THEN the Interpreter took the pilgrims out into a field, where they saw a man carefully ploughing, and preparing it to cast in the seed. Then he bid the pilgrims ask the man why he did so; and the man answered, that he carefully prepared his ground, and sowed his seed, because he believed that all things take place according to an immutable decree; and that this decree establishes a firm connection between the means and the end; and that if it was decreed that he should reap a harvest, it was equally decreed that he should plough his field, and sow his seed. He was therefore using the appointed means, in order to secure the desired end.

Then the Interpreter took them to an adjoining field, which was untilled, and growing up with weeds, while the owner was sitting idle, with his hands folded, and looking at his ground, to see what would take place. So the Interpreter bid the pilgrims ask him why he did so differently from his neighbor; and he answered, that he did not, like him, believe that events take place according to any fixed and established order, and consequently, that he thought he should be just as likely to reap a harvest, if he did nothing to his field, as if he should cultivate it with ever so much diligence; and not wishing to bestow his labor for nought, he was taking his ease, and waiting to see what his ground would produce.

Then said Thoughtful, I think I understand the meaning of these things. But the men act contrary to what is frequently

represented as the natural effect of their belief. The belief that every thing takes place according to a fixed decree is often thought to be adapted to discourage men from using means, instead of being an encouragement.

Interpreter. That is often said, indeed; but it must be said without much reflection. These men act in exact consistency with their belief. The first believes that all things take place in a regular order, which is established by an immutable decree. He believes that this decree establishes a firm connection between the means and the end. And this belief prompts him to use means in order to attain the end; for he knows that if the means fail, the end will also fail. While the other man does not believe the doctrine of decrees at all. He does not believe that there is any established order of events; and, consequently, he feels no inducement to use means; for he thinks every event is matter of chance, and that he is as likely to attain the end in one way as in another; without means, as with them. It is certain, whatever may be pretended, that men never do use any means to attain an end, any farther than they suppose there is some established connection between the means and the end; that is, they never use means any farther than they believe in the doctrine of decrees. Some, indeed, who wish to keep God out of their sight, call this a law of nature; but that is only another name for the fixed decree of the Author of nature. And here we see the self-contradiction of those who say, if it is decreed they shall be saved, they shall be, whether they use the means of salvation or not; or if it is decreed they shall be lost, they shall be, let them do what they will. Ei. ther they do not believe the doctrine of decrees, or they love sin, and are determined to live in it. If they believed the means and the end were connected together by an immutable decree, and had a sincere desire to secure the salvation of thei souls, they would be disposed to use the means of salvation with all diligence. They would expect that "whatsoever a man soweth, that shall he also reap."

Then he took them to another place, where a judge was seated upon his tribunal, and several prisoners were standing before him, who had been engaged in rebellion against their lawful government; and on due trial had been convicted of their crimes, and were now about to receive their sentence. The judge spoke to them on the blessings of good government, and pointed out the enormity of their offence, in endeavoring to destroy it and introduce anarchy and confusion. He pointed out the wisdom and equity of the law, which doomed them to confinement for life in the public prison. He showed how reasonable it was that those who had endeavored to sacrifice

the interests of a whole community, to the gratification of their own wicked passions, should now have their own interests given up in order to secure those of the community. He pointed out, for the warning of others, the misery they had thus brought upon themselves; and in a most feeling manner, pronounced upon them the sentence of the law. He then delivered them into the custody of the officers whose business it was to put the sentence in execution, charging them, at the same time, to inflict no more upon them than the law demanded. Then I saw, that all the spectators were deeply moved, and with one voice acknowledged the justice and humanity of the judge, and the propriety of the sentence which had been pronounced. And even the prisoners themselves had nothing to say against it, but acknowledged both his justice and his goodness.

Then said the Interpreter to the pilgrims: Take notice of these things, and settle them deeply in your minds.

Pilgrims. We do so. But what is the explanation?

In. Did you notice the appearance of the judge?
Pil. We did.

In. Did he appear hard, or cruel, or malignant?

Pil. Not at all. He appeared compassionate and merciful, though strictly just.

In. Did he seem to have any regard for the good of the criminals whom he condemned?

Pil. He did seem to have the tenderest regard for them, and was much moved when he pronounced the sentence.

In. If he had any regard for their good, why did he not acquit them?

Pil. He said that the public good required their condemnation; and it was right that their private interest should be given up in order to secure the interests of the community, which they had endeavored to destroy.

In. Just so. The judge acted a perfectly disinterested part. He valued the happiness of the criminals according to its real worth; but he valued the good of the community more, because it is worth more. And so he gave up a less good, to secure a greater good, which was doing right. And the criminals themselves felt constrained to acknowledge both his justice and his goodness. This case then illustrates the conduct of our Lord the King, in the treatment of his incorrigible enemies. He does not pronounce the sentence of the law upon them, and doom them to perpetual confinement in his public prison, because he has any pleasure in their sufferings. He is full of compassion, and of great mercy. "He doth not & fflict willingly, nor grieve the children of men. He has no plea, ure

in the death of the wicked." He values their happiness according to its real worth, but he values the public good more than the happiness of those individuals, because it is worth more. And so, to secure the public good, he gives up the private good of those individuals, and dooms them to suffer the punishment which their crimes deserve. And when he shall do this, in the presence of the whole assembled universe, they will all be convinced that he is just and good, in so doing. Even his enemies will have nothing to say against it; but every mouth will be stopped.

Then he took them to another place, where he showed them a vast crowd of people, of a most wretched appearance, clothed in rags, and starving with hunger. Near them stood a large storehouse, abundantly furnished with provisions and clothing for them all. And several servants of the owner of the storehouse were employed in going round among the miserable crowd, and inviting them to come to the storehouse and receive a supply for all their wants, "without money and without price." But the pilgrims beheld, that when invited, they "all with one consent began to make excuse. So the servants returned, and told their lord that they could not persuade any to come. Then their lord said, They deserve indeed to perish with hunger; but yet, I will not have all this provision made, and fail in my benevolent purposes. Go again, and invite them. So the servants went again, and repeated their invitations, and added many entreaties; but still without success, till at length their lord sent an invisible agent who had power over the heart, with directions to go to certain individuals of his selection, and make them "willing in the day of his power." So when he touched their hearts, they complied with the invitations addressed to them, and came to the storehouse, and received freely whatsoever they needed. But the rest still continued to refuse; and some of them treated the servants who invited them very ill, and loaded them with every kind of obloquy and reproach.

Then said the Interpreter, Have you considered these things? Why do these miserable creatures perish with hunger?

Th. There appears to be enough in the storehouse for them all, so that those who perish, do not perish for want of provision made for them.

In. No, they perish through their own fault. They will have no one to blame but themselves.

Th. But will not the provision be wasted? Why was provision made for them all? Did not their lord know that none would accept it but such as his invisible agent made willing?

In. Yes; their lord knew it. But the provision will not be

wasted. Their lord does nothing in vain. And if it answered no other purpose, it was necessary that provision should be made sufficient for the whole, in order that all might be sincerely invited to come; and that they might know that the offer was sincerely made, so that they might be fully convinced that they could blame no one but themselves. And besides, this provision is of a peculiar nature. As the brazen serpent lost none of its efficacy to cure the bitten Israelites after any number had looked upon it, so this provision suffers no diminution by the number of those who partake of it, but always continues in the same abundance, after thousands and millions

have been supplied. Just as much was necessary to be made for those who are supplied; and no more would have been necessary for the supply of all.

Th. But will not some of them complain of their lord for not making all willing when he had the power to do it?

In. They may complain, for they are very unreasonable creatures; and are seeking occasion to complain of their lord. But who will think they have any reason to complain, when they have their own choice, and might come if they would? What reasonable man will ever complain of another for giving him that which he chooses for himself?

Th. Please to explain this to us more fully.

In. Those miserable objects which you saw, are rebels against their rightful lord and sovereign, and by their own wicked and foolish conduct, have brought themselves into their present wretched state. They are starving with hunger, and clothed in rags; and they must perish soon if they are not relieved. Their lord, as you see, in the greatness of his compassion, has made abundant provision for them all, and offers it to them freely, on the easy condition of their accepting it as a free gift to the ill-deserving. But they will not accept it. They hate their lord, and choose rather to perish, than to be indebted to him for any favor. Such are the rebels against our Lord the King. Such were we all by nature, being "children of wrath even as others." The Prince Immanuel has, by his death, made abundant provision for the whole world; and in consequence of this provision, his servants are sent forth to invite all to come. All might come if they would. But so great is the perverseness of their hearts, that they will not come to him that they might have life. And now, he might justly leave them all to perish in their sin and folly. But he has graciously determined that they shall not all perish, has determined to leave some of them to perish, for the glory of his justice, and to make others the monuments of his grace. And he sends forth the Holy Comforter to change their hearts

He

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