Page images
PDF
EPUB

which the Apostle was sent from Palestine to Rome, than if he had been put to death. But that their motives in all their conduct were corrupt, and that many were anxious to put him to death, cannot be doubted. The case of Joseph and his brethren, is in many respects similar. In the course they pursued with him, their guilt was not greater, and with some, it was much less than if they had put him to immediate death." Still how immensely important this event proved, both to the family of Jacob, and to the church of God. Now if God could overrule the conduct of these men without the least injury to their agency, and if in these cases his character can be vindicated, it certainly can be in every other.

On the whole, let it not be understood by any remarks that have been made, that we would intimate that men are not entirely dependent on God. In the suppositions that have been introduced to explain this subject, this consideration was not brought into view, for this reason; it does not at all effect the question. If man be endowed with all the powers of a moral agent, and is so far supported that in every instance he is able to act as such, wherein could he be more free if he were independent? In view of all that has been said, may it not in justice to the cause of truth, be asked, where is the propriety or candour, in charging the supporters of this doctrine of divine purposes, with making men machines, or with degrading the divine character? Is it not pride and presumption, to assert that God has not knowledge and power sufficient to govern moral agents, without intruding upon the freedom of their actions, or staining the purity of his own character? Q. Does not this doctrine discourage exertions in the use of means?

A. If because events are made certain by the purposes of God, all encouragement for exertion is destroyed, then the same consequences will follow unavoidably, from the knowb

But our re

In view of

edge of God. Should it here be objected that there is in truth, no such thing as foreknowledge with God; but that every event, present, past, and future, are equally present with him, it is cheerfully granted. This is only rendering events, if possible, still more certain. If all our conduct in the present world, and our final destiny in the world to come, are now present with the Deity; it is evident that a purpose can render them no more certain. But we do not intimate by these remarks that we consider this certainty, as inconsistent with encouragement for exertion, but we merely wish it to be seen, that we are answering the objection, for those who make it, as well as for ourselves. We have room to remark upon it only in reference to the duty of prayer. marks will be equally applicable to every other. this duty, we would ask, Is not the hope that God will hear and answer our prayers, our only encouragement to pray? But in hearing and answering our prayers, have we the least expectation that he will do any thing, that he has not intended to do? And if he have intended to hear and answer our prayer in any one instance, that intention, if he be unchangeable, must be co-eternal with himself. If he have no such intention in his mind, in consequence of having our prayers eternally before him, then in order to answer them, he must change. This doctrine then, is our only ground of hope. Having our desires eternally present with him, there is hope that he does now, and of course has eternally, designed to an swer them. And what more can we want? His ears are now open, and have eternally been open, to every humble and sincere desire we offer. That there is ground of encouragement for exertion, when the event is unalterably certain, and entirely dependent on the pleasure of God, is a doctrine which every man in practice believes. Upon what other principle does the husbandman cultivate his fields? What encourages the sick man to seek a remedy, when he believes he has an

appointed time on earth? The same questions are applicable to the conduct of men, in all the various avocations of life. The man that would plead the certainty of events, or his dependence on God, as an excuse for neglecting his health or his property, would be considered either an object of pity or of contempt.

Finally, we see not how God can be infinite in wisdom, power and benevolence, nor how the Bible can be true-we see not how men can be free, and have any encouragement to act; and more than all, we see not how God can be true to the interests of the universe, nor how any confidence can be placed in his government, if his purposes do not extend to every event.

Edwards on the Will.-Dwight's Theology.-Dr. Wood's Letters to Unitarians.

SECTION VI.

Moral Government of God.

Q. What is meant by the moral government of God? A. His treating men as moral beings; giving them laws, and making them the subjects of rewards and punishments. The fundamental principles of his government are revealed in those precepts which are usually called the moral law. The more we examine these principles, the more we discover that they are the foundation of a wise and holy administration. They secure, whenever they are perfectly obeyed, the most peaceful and happy state of society of which we can form any conception. No system of government that is formed by men, can be found, though it may occupy volumes, that is adapted to every case; while the principles of

this law, as epitomized by the Saviour, are contained in two short and easy sentences, and yet they contain an infallible standard, by which we can estimate every moral action that ever existed. Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself. These two sentences exhibit the substance of the decalogue. If we look at this law as it was originally written upon the tables of stone, we shall perceive in it a scale of moral obligation, upon which the rights of all moral beings, are placed according to their importance. It is uniformly acknowledged by all who be. lieve in the existence of God, that from the relations we sustain to him, as Creator and Preserver, and from the perfections of his character, we are under greater obligation to him than to any other being in the universe.

To promote happiness is the supreme object of all beings. His happiness, as he is infinite in all his perfections, is more im-portant than that of all other beings. Perfectly according with this, the first command in the decalogue requires that the supreme affection of every being, should be placed on him. The object in the second, third, and fourth commands, is doubtless to prevent the violation of the first. An attempt by any material representation or image whatever, to present great Jehovah before the mind as forbidden in the second, naturally tends to produce limited and imperfect views of his character; and the habit of trifling with the name of God, or of indulging a familiar and unnecessary use of it as forbidden in the third, removes from the mind all that fear and reverence, which we should ever cherish towards him.

the

The fourth, gives us an opportunity to dismiss these earthly and distracting cares, which too often make us slaves to the present world, and assists us to renew upon our minds a sense of duty to God, to our fellow-men, and of the destinies that await us beyond the grave. The original design of this command, was undoubtedly to give mankind an institution

by which they might preserve in fresh remembrance this truth; the heavens and the earth are the work of God. In this way, so long as it was o' eyed, it would be the means of preventing their falling into idolatry.

The other six of these commands, contained on what is called the second table, regard entirely the duties we owe to each other. As there is no obligation existing among men, so great as that which children are under to their parents, the first requirement upon this table, presents a clear and summary view of their duty to their parents. Should we descend along down this scale, and inquire what among ali the interests of our neighbour, we ought to regard as the most sacred and most important, the answer would be, life. Accordingly, by the next command, as far as it is obeyed, life is rendered secure.

In the two next, the purity, domestick peace, and property of mankind, are rendered equally safe; and the two last commands, seem intended to give some effectual directions, by which, the whole of the second table, may be kept inviolate. Thus it is evident from this brief examination of the law, that, if it were the object of the great Jehovah, to form a standard of moral conduct, to secure a state of society that is absolutely perfect, this law is just as it should be. If this law were universally and perfectly obeyed, every moral being in all their operations, would move together as harmoniously as the solar system.

Q. What is the penalty of the law?

A. Upon this subject, there are different opinions. Some suppose it to be temporal, others spiritual, and others eternal death. Some conceive it to be the pain, but especially the reproaches of conscience that we experience in the present life, and others a limited punishment in the future world.

That it cannot be temporal death, must appear evident, from the following considerations:

« PreviousContinue »