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declares that he should be willing to perish and could even wish it, if by that incans, all the nation of the Jews might be saved.

Semi. This is carrying things too far. it is impossible itat an man should be willing to give up all good, and to be miserable forever, for the sake of the good of others, be it ever so great. And you

misunderstand St Paul, when you suppe se he says that he should be willing to perish for the sake of the alvation of his brethren. By being accurs i frowa Christ, lie n eans sovetyrary evil only, which he might suffer consistently with his being a christian, and his obtaining eternal life

Calv. You implicitly grant in what you have just sail, thaí a man may be willing to suffer evil, and a great de ree of it, fisie sake of the good of others : And indeed, this must be granted by all who allow there is any sich thing in nat're as disinteresiri! nevolence, or loving our nighbor as ourselves. And that this the nature of true love or charity the scripture assorts 'cha niy s ekath not bir ow!' And ail men will grant that it is reas:oable that a man shouli give up his own good to a great degree tur the sake of bis neighbor's good : He ought to be willing, for instance, to endure hunger a whole day, to save his peizigor frem starving : He ought to be willing to give up his plio e worldly qterest and comfort, and live a lite of poverty and want, if this wire necessary to save a whole nation from ruin, and make the rich aud happy : y-a, be ony ht to be willing to expose, and it his life, if this were necessary for the good of his country, and to sale the lives of millions.

And : this be the nature of benevolence, and most reasonable, what bounds can be set to it, or where shall it strip? If true benevolnce will give up twenty degrees of personal good for the sake of a thousand lezrees of good to others: it will give up a thousand degrees, for the sake of obtaining fifty thousand degrees of good to others ; and so on, till he bas given up all his own monssonal good for a proportionably greater good to the public. No ija ing but a want of benevolence or a defect of it, can rend: r a man unwilling, in the case proposed, to give up all his personal good. And there is the same reason for his doing it, as there is for his giving up one degre: of his own good for the sake of procuring fifty degrees of good to others.

And if benevolence will lead a man to suffer one degree of pain and misery. in order to save another from an hundred degre-s of pain, and it be mest reasonable that he should ; th'n, for the same reason he will be willing to suffer an hundred degrees of pain or positive evil, if this be necessary in order to save his neighbors from ten thousand degrees of evil; and he must be willing to suffer all the positive evil and pain that he is capable of through the whole of his existenca, if this be necessrry to sav an hundred thousand or evọn an humdred, from this evil. For there is the same reason why he should be willing to siffer all this for the sake of a proportionably greater good to others, as that he should be willing to suffer one degree, to save others from au hundred degrees. And


if it be contrary to benevolence to be unwilling to suffer one degree of evil to save others from an hundred degrees of it; it must be equally contrary to it to be unwilling to suffir all possible degrees of evil, for the sake of saving others from a proportionably greater evil,

It hence appears that the apostle Paul, spoke the language of true benevolence, and dec.ared he felt. as he ought to feel, when he said, he cuid wish himself accursed from Christ, if by this maus his brethren might b. saved, it we understand him as meanins, that he was willi g to be lost forever for their sake, that they mi:ht be saved. And why shail he not be understood to say, what be ought to say, and to speak the language of true benevolence; since this is the natural impart of his words, and to be accursed from Christ, cannot mean I'ss than eternal damnation, without putting an unaural, forcod meaning upon th.'m? St. Paul certainly thonght it was a great evil which he inentions, and was willing it should come upon niin for the sake of his brethren; since be meant hereby to express bis love to them. If the evil were small and inconsiderable, it expressed but a small and inconsiderable degree of benevolevcr; and the greater the evil was, which hu was willing to suffer for their sake, the greater benevolence was pressed. He therefore doubtless mentioned the greatest evil that he could conceive , and that he was capable of suffering; when he meant to express the greatness and strength of his love to thero. And, by the way, as it was no argument that Paul thought it to be a small evil or none at all to e accursed from Christ, or that he had no aversion to it, and that it was not dreadful to him; but the contrary, because he was willing to suffer it, for the sake or his brethren: so it is no arument that any man does not think damnation infinitely dreadful, and has not a proper aversion to it, because he is willing to be damned, rather than a greater evil should take place, or for the sake of promoting a greater good.

Seni. For my part, I must say, this is all darkness to me.How can these things be.

Calv. Let us take another, or a little different view of this point; perhaps it may be set in a more easy, convincing light. I conclude that you will grant that the glory of God, or the greatest and most advaniageous display of the divine perfections, is of the highest importance; and that it is reasonable, and our duty to make this our highest and supreme end, in all our desires and actions; and that we ought not to be willing any thing should take place, inconsistent with his glory; and that we ought to be willing that should take place, be it what it may, which is most for his glory; even though it be the eternal damnation of sinners Semi. I grant that we ought to make the glory of God our su

But this will be so far from making us willing to be damned, that it will lead us to desire and pursue our salvation, that he may be glorified in that, and that we may glorify him for

preme end.


Calv. Bat it is not for the glory of God that all should be sav d; but most for bis glory that a number should be damned; otherwise all would be saved. We will ther-fore now make a suppositiin, which is not an imposssble one, viz. that it is most for God's glory, and for the universal good that you should be damned; ought you not to be willing to be damned, on this supposition, that God could not be glorified by you in any other way?

Semi. You are full of your suppositions; I will not, I cannot, I bave no business to suppose any such thing.

Calv. You know that it is most for the glory of God that some should be damned. And if you do not know that you are a christian, you do not know but it is in fact true, that it is most for the l'ý of God, that you should be damned; and the supposition is three fore natural and easy, and you cannot well avoid making it. Spposing then this were true, which may be true, notwithstanding aty thing you know, how ought you to feel with respect to it? ougut you not to be willing to be damned?

Semni. This is impossible!

Calv. I grant it is impossible to one who values birself, and his own personal interest and bappiness, more than he dors the glory of God, and the highest interest of his kingdom. And it is infallibly certain that every one who lives and dies with such a disa position, will and must be damned. But to him who loves God sie premely, and desires bis glory above all tvings, it is so far from b.in impossible to be willing to be damned, on supposition this is wrist for God's glory, that he could not will or choose any thuis is. He must say, “let God be glorified, let what will becom? of m If he cannot say so, it is because his own interest and bappranis are of more importance with him, than the glory of God; or a thr words, because he is not a true friend, but an enemy to (ini?

Semi. But suppose he knows he loves God, and therefore is nous that it is for the glory of God that he should be saved?

Calv. No man can know that be loves God, untill be dees itally love him; that is until he does scek bis glory above all things, and is disposed to say, "Jet God be glorified, whatever may be necessary in order to it,” without making any exemption: and this is to be willing to be damned, if this be necessary for the glory of God. And as he cannot know that he loves God, till he has this disposition, which is necessarily implied in love to God, he does not know that it is not necessary for the glory of God that he should be damned. He therefore cannot klow that he loves Goul, and shall be saved, until he kuows he has that disposition which implies a willingliess to be damned, if it b: not inost for the glory of God that he should be saved And if any one thinks he loves God, and shall be saved; if he finds that his love to God dors not imply a willingness to be damned, if this were most for his glory, he has reason to conclude that he is deceived, and that what he calls love to God is really enmity against him. For he, wbo cannot love God on any supposition but that he will not damn but save him, is not a friend, but an enemy to God.

(To be Concluded.

For the Ilopkinsian Magazine.

“WHO IS ON THE LORD'S SIDE?" The proneness of the Children of Israel to Idolatry, was never more asparent, than when they urged and forevailed with Aaro: to make them a roulten calf. They had just been d livered from Eryptian houtlase, by the strong bans and outstretchd aim" of Jhoan, and had seen him divide the Red Sra before them, and

at himself honor upon Pharaob and his host.' And at this lie in 'nt, they were assembled in full view of the smoke and thunders of Sinai's awful mount, upon the sinimit of which thrir lader Wises was conversing with God, and rec:rising from his hand the tables of stone, on which were Divively engraved the 'T«Conima ndmants; one of which was, “Thou shalt not make unto the airy graven image.” Even in this solemn situation, bucause Moses delayed to come down out of the mount, th: p'ople ga:ered themselves together upto Aaron, and said unto him, Up, make us gods, which shall go before us, for as for this Moses, the nian that brought us up out of the land of Egypt, we know not what is brcome of bin.” Aaron was so timid and tine serving, as to yirld to their im rious demands, and ont of their golden ear-rings to make them a graven image, in the form of a Calf; to which thay offered sacrifices; and around which they frast d and played, singing, “ These be thy gods, O Israel, which brought thee up out of the land of Fgypt.” It is noi sirange that this base and criminal conduct of that backsliding and idolatrous people, should have prosoked Gud to destroy there: th: woniter is, that the intercession of Mosts should have prevailed with him to spare them.

When Moses, in his indignation on this occasion, had thrown down the tables of stone, broken and ground to powder the vile image, and sharply reb kd his brother Aaron; he placed himself in the gate of the camp, exclaiming, “who is on the Lord's side? Let him come unto me. He justly considered those, who hail been concerned in the fabrication and worship of the idol, as having risen up in rebellion' against God. But he presumed, that general as the defection bad become, there still must have been individuals who had not apostatized in such a senseless and sinful manner, but who yet adhered to the fear, love and service of the only living and true God. Al he was not mistaken ; for, in answer to his solemo call, all the sons of Levi gathered themselves together unto him.'

From the example of Moses, on this trying occasion, it seems natural and proper to draw two inferences : first, that in a sea

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son of general defection and irreligion, among any people, it is right and justifiable for the ministers of God publicly to call upon all those, who adhere to the truths and duties of religion, to come out from the ungodly multitude, and openly profess and manifest their love, faith and obedience; and secondly, that at such a time, it is the duty of all, who are truly “on the Lord's side,' to com,! with such a call from their ministers, and to avow their belief of the truth and attachment to the service of God.

But, how the call of Moses to the Israelites, in the case before ns, should authorize ministers to call upon the enemies of God to (resolve' to become his friends (as a writer over the signature of M. D. in the 87th No. of the New York Evangelist argues) I am unable to see.

Moses did not call on those who were against God, to 'resolre to be on his side :' he did not make his address to the enemies of God, but called upon the friends of God, those who were already' on his side'—to come out from the idolatrous throng, and publicly profess to be what they were.

But while I object to the use which M. D. makes of the passage under consideration ; I agree with him, that 'men can now resolve to be on the Lord's side,' and that immediately,-erin at the invitation of the minister;' though, at the same time, I must consider it as a very gross absurdity to suppose, that any man ever did, or ever can resolve to be on the Lord's side, a moment before he is on the Lord's side. I am happy also to agree with M. D. in what he says was his ‘main design in touching upon this subject,' viz. "to notice an error,' into which some bave inadvertantly fallen ; provided I may suppose M. D. to mean, as perhaps he does, that resolving to be on the Lord's side, is the same as actually being on his side. The following is the error, which M. D. exposes:

“Ministers sometimes ask the impenitent to come forward, to be 'prayed for,'or, 'to take seats reserved for those who request the prayers of the people of God.' Such an invitation as this, I think ought never to be given. Moses did not invite those who wished his prayers, that they might go to the Lord's side, to come unto him. His question was, who is on the Lord's side ?—who is willing ? who is resolved, from this tine, benceforth and forever, to be on the side of the Lord ? If there is such an one, let hiin come unto me. But to ask the impenitent to come forward to be prayed for, is quite another question. It is settmg thein at a work which is not repentance. It is conveying to them another id--a, than that of a resolution to give themselves to God. They will depend on your prayers for conversion, and make them their Savior. You demand of them faith in your prayers, a work which

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