Imágenes de página
PDF
ePub

position, is placed in such situation, as to render attainable the contemplated degree of information; but through a wrong temper, he will not in fact make the acquirement, unless the facility of doing it is greatly increased. In the same manner, nothing prevents the non-elect from repentance and salvation, but perverseness of temper ;-disaffection to the character of God. Why then should it be doubted, that their conversion would be agreeable to his will, because he affords not those more powerful communications, without which he foresees, they will remain irreligious?

There is one point, in which it may be supposed, that the cases are so dissimilar, as to render inconclusive all reasoning from the one to the other. The earthly parent is limited in his power. All means are not at his command. To increase the scientific advantages of his son, might, as has been suggested, be injurious to his other children. But the power of God is unlimited and therefore, you suppose, he can be under no restraint.

:

It is true, that the power of God is the greatest that can be conceived. In regard to him, nothing is physically impossible, but what implies a contradiction; and nothing is morally impossible, but what is inconsistent with his wisdom and goodness. It is not derogatory to the power of God, to assert, that he cannot render the same beings at the same time both happy and miserable; or that he cannot create beings in the same sense both rational and irrational. And it is so far from being injurious to his character, to assert, that he can do nothing opposite to wisdom or benevolence, that on this account alone his character demands supreme reverence and affection.

So very small a portion of God's great scheme of government is subject to human investigation, and so little is known of the dependence, which one part has on another, that in relation to a thousand measures, we cannot pronounce with the least certainty, whether they would, or would not be consistent with divine wisdom, or with that vast, universal, and complicated scheme, which God is carrying into effect. For the same

[blocks in formation]

reason we cannot be certain, that to impart greater light or more powerful divine influences, than are imparted to each individual, would not be inconsistent with that system of proceeding, which God has adopted for the promotion of general order and happiness. In this way may divine power be circumscribed; i. e. it may be limited by physical impossibilities, or by that wisdom and goodness, which are essential to the divine char

acter.

If there be any obscurity in this reasoning, it will probably be lessened by recurring to particular facts. What is the cause, why Deity does not reduce that enormous quantity of pain, which is endured by mortals? As the sufferings of men cannot in themselves considered, be agreeable to a benevolent being, is it not certain, that God would diminish or remove those sufferings, were there not, all things considered, good reasons for their continuance? These reasons then are the limitations of divine power?-they are a kind of restriction, from which even the Almighty is not exempt.

To put a case still more to the point, Why does not God, whose nature is infinitely pure, and to whom nothing is so hateful as moral evil, prevent all the crimes which are committed among men? This will not be attributed to the want of physical power, of wisdom, or of goodness. There must, therefore, be some reason in the view of God, why an effectual effort is not made for the suppression or extermination of vice. No one can doubt, that those reasons, which Deity esteems weighty, are such in reality. Here again we see what may be considered as limits of the divine power: and hence it appears, that the supposition, which has been made relative to an earthly parent, was not inadequate to the purpose for which it was introduced; seeing, that there may be restrictions in either case.

Further, when any person will assign reasons, why the sufferings and the vices of men are not diminished or prevented, it will be no difficult matter to show, why those more powerful communications of grace are not imparted, without which, it is distinctly foreseen, that the impenitent will not be renewed.

Whatever reasoning is inconsistent with fact, must, of course be inconclusive. Whenever an objection is urged against a doctrine, and it can be shown, that the objection lies with equal force against acknowledged truth, such objection is thereby sufficiently removed. Now it is a fact of every day's observation, that immoral men do not abandon their vices: nor does Deity see fit to operate so effectually on their hearts, as to secure their reformation. Yet his language is: Break off your sins by righteousness, and your iniquities by turning unto the Lord. You may as well ask, why, if there be sincerity in this declaration, God does not interpose, effectually to reclaim every dishonest, indolent, disorderly, or impious person, as why he does not effect the conversion of all, whom he urges to repentance.

3. The view which we have taken of the doctrine of election shows how destitute of solidity is a very popular remark, which is often made on this subject. It is this: If we are ordained to be saved, we can never be lost: and, on the contrary, if we are ordained to be lost, we can never be saved. Therefore all attention to the subject will be unavailing. In other words, if God is determined to afford me such degrees of spiritual influence, as will produce conversion, I am secure; if not, anxiety will be fruitless.

The thief and the liar may, with as much propriety, adopt this language, in relation to their particular vices, as any sinner could speak thus in regard to a more general change of character. They might say, If it is the purpose of God to reclaim us from our habits, we are secure: if not, vain will be our efforts either to avoid theft, or to speak the truth. And if the observation would, in the latter case, appear both impertinent and absurd, why should it in the former, be viewed more favorably? A few remarks will close the lecture.

1. It does by no means follow, from the doctrine which has been stated, that God has rendered necessary, the sin and consequent perdition of men. The angels who retain their primitive state are called elect angels: but does this imply that the others were under the necessity of apostatizing? The latter are

now reprobates without hope; and God, before they were created knew that they would become such. Yet their defection originated with themselves, and resulted not from the agency of that immaculate Being to whom moral evil is supremely odious. Neither the subject under consideration, nor any passages of Scripture when rightly understood, justify men, in imputing to their Creator, either their impenitence or their final ruin? Men do not sin because they are impelled to it; but are reprobated because they sin and refuse the remedy, which Christianity offers.

2. Though many of the decrees of God are concealed from human research, there is one, of which no person even slightly versed in Scripture, can remain ignorant. It is this: Without holiness no man can see the Lord. If you have the Christian character, you have the mark of election: For whom he foreknew, them he predestinated to be conformed to the image of his Son. And whoever is thus predestinated to piety, the apostle assures us, will eventually enjoy everlasting life. On the contrary, while destitute of piety, you have the present marks of reprobation. The evidence of being chosen of God, is just in proportion to those moral qualities, which distinguish his servants. It is only by a life of circumspection and active virtue that Christians can perceive and enjoy the evidence of their belonging to that number for whom a kingdom was prepared before the foundation of the world. It is by diligence that their calling and election is made sure: If ye do these things, saith the apostle, ye shall never fall; but an abundant entrance shall be ministered to you into the everlasting kingdom and joy of your Lord.

LECTURE XLVI.

RESURRECTION.

THOUGH in contemplating human mortality our first anxiety is naturally, and with good reason, directed to the intellectual part of our natures, it is impossible to avoid all anticipation of that change, which death produces in the human body. As the body has been our constant companion from the first moment of our being until the present time; as it has been the medium, through which many pains and many pleasures have been communicated; as its preservation has engrossed so considerable a portion of our thoughts; it is by no means surprising, that a kind of dread is excited, at looking forward to the time, when all its functions shall cease, when its parts shall be separated, and when it shall be concealed in the earth, to prevent it from being either injurious or offensive to the living.

Though, without revelation, it would not occur to man, that his body would be re-organized and revived, the thought, whenever suggested, could scarcely fail of meeting the most cordial welcome. The desire of existence is universal. And though this desire is peculiarly strong in relation to the soul, it extends with no inconsiderable power to the body.

Our present attention will be directed to that doctrine which teaches the resurrection of the dead.

Though the Stoics believed, that certain revolving periods would produce successive renovations in the system of the universe, it does not appear, that any tenet, similar to the Christian doctrine of a resurrection was believed, or even known, among the pagan philosophers. However congenial this doctrine is to the native feelings of man, the opinion, which some

« AnteriorContinuar »