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wickedness, the captives of Satan, the slaves of sin,-in thraldom and bondage to both. He delivers them by the instrumentality of his word, applied by the power of his Spirit. The word of God is the sword of the Spirit-The Spirit of Christ, therefore, is the agent, and divine truth the instrument, in the conversion of sinners. No other instrument is immediately used, but divine truth; and no agent can render that truth savingly efficacious, but the Holy Spirit Hence those two remarkable passages of scripture, relative to the regeneration or conversion of the saints-"Born again, not of corruptible seed, but of incorruptible; by the word of God, which liveth and abideth forever-which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."-In the first of these passages, you observe that the word of God is the seed, or instrumental cause, of regeneration;-in the second, after setting aside all human agency, God himself is represented as the efficient cause, or agent in this great work. The Spirit of Christ then, (of Christ as the great king and head of his church) using the word of God, as the sword in his hand, subdues his people to himself. They are made "a willing people in the day of his power."

The will is principally concerned in this work-The people of Christ are not treated as machines: They are not driven into his kingdom. They are rendered willing; and they never act more willingly, nor with greater freedom, than when they become his subjects. He sweetly bows their wills, and draws their affections from obedience and attachment to sin and satan, to supreme love to himself and a prevalent regard to all his requisitions. Thus they are changed, and the bias and current of their souls is altered, from rebellion to obedience, from sin to holiness. They now are subdued to Christ, by the soft

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but resistless energy of his graceThey are translated out of the kingdom of Satan, into the kingdom of God's dear Son:" And although they remain still in the world, yet they are not of the world, but true and lively members of Christ's invisible kingdom; and therefore the subjects of hatred with the devoted friends of the world, because different from them in temper and pursuit.

Every subject of Christ's kingdom, as one of the first fruits and exercises of that grace which his Spirit implants, puts forth the acts of a justifying saving faith. Action presupposes an agent:-Saving faith is the act or exercise of a new nature, which must therefore exist before faith can be exercised. Yet as this nature acts as soon as it exists, and acts in the exercise of faith, we are no more obliged to separate regeneration from faith, than to separate any other cause from its necessary and invariable effect -where you find the one, you will certainly find the other. In the present case, it is that faith which flows from a renewed heart which embraces the offered Saviour, and insures to its possessor all the benefits of his purchase. By faith, wrought in the heart and drawn into exercise by the Spirit of Christ, he applies to the soul of each of his subjects the whole of his satisfaction and benefits. In virtue of this application, all demands of law and justice are answered fully ;the happy, subject of it receives the complete pardon of sin; the spirit of adoption, whereby the law of God is obeyed from a principle of love; victory over the world; and eventually over the last enemy, death.

(To be continued.) ·

To the Editor.

In the last letter on the Atonement, page 486, the word DISTRI

BUTIVE was not intended to be used in the heading of the third particular. It should have read: "On the plan of the New School, the JUS

TICE OF GOD HAS NOT BEEN SATISFIED,

nor can there be ANY DISPLAY of this attribute in the death of Christ." You will observe, from the illustration and proof, that it was the author's design to show that neither publick nor distributive justice has received any satisfaction, on the principles of the New School.

ON THE ATONEMENT. No. X.

The Love of God.

My dear Brother,-The theories of the two schools in relation to divine love, will be examined in this letter. I shall endeavour to prove that the doctrine of the Old School puts a HIGHER HONOUR on the LOVE of God manifested in the gift of his only Son, as our atoning sacrifice, than that of the New.

In holy scripture, this love is cele brated as the highest and most glorious display of love that was ever made. Accordingly, we contemplate it as that special love, which Jehovah was pleased to entertain for all whom he designed to bring to the enjoyment of everlasting happiness. We believe that, for the consistent and honourable exercise of this amazing and eternal love, and that it might flow out to them in its rich and exuberant blessings, he sent his own Son to be a propitiation for their sins. "Herein is love, not that we loved God, but that God loved us, and sent his Son to be the propitiation for our sins." 1 John, iv. 10. We believe that, if Jehovah had not conceived this love for his chosen, which prompted him to effect their salvation, he certainly would not have exposed his co-equal Son to shame and suffering, nor permitted his precious blood to be shed by impious men.

But as the New School believe that the death of Christ merely

opened the door of mercy for all men, they can attribute the atonement to no higher source than the general benevolence and good will of God. "It is," says the writer of Dialogues on Atonement, "the love of benevolence or good will. This has for its object all creatures capable of enjoyment or suffering; and regards the happiness of each one according to its real worth. Now the happiness of an individual is not, in itself, any more valuable, if he is elected, than if he is not elected. But God regards things according to their real worth. His regard for the happiness of the non-elect, therefore, is the same as for that of the elect." "When this kind of love is exercised towards the guilty, it is called compassion."-"Finally, it is this compassion for sinners, which is expressed by the Father, in giving his Son to die; and by the Son, in laying down his life. And this is the plain import of the text before mentioned, God so loved the world, that he sent his only begotten Son." Again: "It is evident, therefore, that God felt no special love for the elect, no love of a different kind, from that which he felt for the nonelect. He loved one as much as he did the other: and in the exercise of that love for all he gave his Son to die for all." Now here it is asserted that Jehovah loved the non-elect, as much as he loved the elect; and that the compassion which he feels for the guilty of every description, is the spring of that astonishing gift which fills heaven and earth with holy wonder and delight; and, consequently, it follows that, the compassion which the divine bosom feels for the wretch on whom sentence of eternal perdition is pronounced, or the compassion felt for the damned, who are "creatures capable of suffering," gave birth to that stupendous gift, which we are constantly taught by inspired writers to regard as a demonstration of God's ineffable love to his church.

These are new views for men pro

fessing to belong to the Calvinistic school. They may be found in the writings of Arminians; but it is only of recent date, that they have been transferred to the pages of the advocates of the doctrines of particular election and limited salvation. Let us see whether they will bear the test of examination.

Israel was a type of God's chosen people; and if this representation be correct, then the descendants of Abraham, considered as an elect people, were not distinguished from other nations by any peculiar affection of the Most High toward them. Such, however, were not the views of their inspired lawgiver, who celebrates the special love of God to them as his elect people: "The Lord thy God hath chosen thee to be a special people unto himself, above all the people that are upon the face of the earth. The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: but because the Lord loved you." Deut. vii. 6-8. "Behold, the heaven, and the heaven of heavens, is the Lord's, thy God; the earth also, with all that therein is. Only the Lord had a delight in thy fathers to love them, and he chose their seed after them, even you, above all people, as it is this day." Deut. x. 14, 15. By these texts we are plainly taught that the children of Israel were the objects of Jehovah's special love; that this love was not founded on any good qualifications which they possessed, but originated in his sovereign pleasure; and that the love which God bare to them he did not bear to nations whom he had not chosen. Equally adverse to the representation of this writer, is the testimony of Paul; who expressly teaches us, that Jacob, as an elected person, was distinguished by a love which was denied to his brother Esau.. "For the children being not yet born, neither having done any good or evil, that the purpose of God, according to election, might

stand, not of works, but of him that calleth; it was said, The elder shall serve the younger. As it is written, Jacob have I LOVED, but Esau have I hated." Whatever explanation may be given of the election which the apostle here speaks of, it cannot be denied that he exhibits Jac b as an elect person, and Esau as a n-elect person; that he represents Jacob as distinguished by a love which was not extended to Esau; and that this love was not grounded on the superior worth of the younger brother, but issued from the sovereign purpose of an infinitely wise GodHere we have an exact type of the love which the Almighty bears to his spiritual church. She was, in the exercise of his sovereign pleasure, chosen out of the common mass of guilt and pollution. She was distinguished from the rest of mankind by a special love, not on account of the good qualifications, or personal righteousness of her members, but because the Lord had a delight to love her; and from this love flowed the astonishing gift of the Son of God to be our Redeemer. In accordance with this representation, the apostle speaks of the love of Christ to his church: "Husbands love your wives, even as Christ also loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glórious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish." The love which a man bears to his wife is unquestionably peculiar; such a love as he may not indulge to any other woman. Still more peculiar is that love which the Saviour entertains for his church; a love which he does not bear to others. Now, to this special wonderful love, the apostle traces up the gift which Christ made of himself, and all the blessings of pardon, justification, sanctification, and glorification, which were purchased by his precious blood.

In proof that the death or atonement of Christ, took its rise from the general benevolence of God, that common love in which the reprobate share equally with the elect, an appeal is made to the declaration of our Lord to Nicodemus: "God so loved the world that he gave his only begotte Son, that whosoever believeth in him should not perish, but have everlasting life." John, iii. 16. For a moment let us grant-that the term world, in this text, means all mankind, and mark the consequences. What is the proof of God's love to the world? The gift of his only begotten Son. For what purpose was he given? "That whosoever be lieveth in him should not perish, but have everlasting life." It was his fixed and unalterable purpose, that all believers should be saved. Now, if in this verse the term world means all mankind, it must, in the next verse, be equally extensive in its signification; and then it will follow, that it was the first and unalterable purpose of God in sending his Son into the world, that, all mankind should be saved; for the form of the expressions, you will observe, in the two verses, especially in the original, denoting the divine intention, is the SAME; that the world might be saved." Here is universal salvation! But from such a conclusion our brethren turn away, because they know it to be unscriptural. The conclusion, however, must follow, unless we qualify the expressions in the last verse, and show that the term world cannot there mean all mankind, but only such of them as shall believe. In the context, then, we find a rea

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son for limiting a word, which very rarely in scripture signifies all and This term was wisely every man. selected by our Saviour, in preference to the term elect. 1. Because the elect, until called and converted, form a part of the world that lies in wickedness. 2. Because the Re

deemer intended to correct the prejudices of Nicodemus, and enlarge

his views of the benefits to be de

rived from the coming of the Messiah. With the rest of his countrymen, he supposed they were to be confined to his own nation. But our Saviour teaches him that they were to be far more extensive in their distribution, by informing him that the love of God, which sent his Son to save sinners, embraced the Gentiles as well as the Jews. It was confined not to one nation, but extended to all nations. It was a love which he bore to the world at large, because every where the objects of it were to be found, mingled with every tongue, and people, and nation. John has himself explained the import of the text, in chap. xi. 51, 52. And this spake he, not of himself: but being high-priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.”

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If God love all mankind alike, and Jesus died alike for all, why does he not intercede for the salvation of all mankind? That he does not intercede for the salvation of all, he himself has assured us: "I pray not for the world, but for them which thou hast given me." Now, can it be doubted that he loves those of our fallen race for whom he intercedes, more than those for whom he does not intercede? Indeed, the special love of God to his elect, will clearly follow from an admission of our brethren, to which I have more than once adverted. "Christ, say they, did not die with an intention of saving any but the elect. The Father did not deliver up his son to death with the human family." an intention of saving any other of then, that can be said, in conformi ty with their views, is, that Christ designed by his death to make it

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consistent to offer salvation to the dispensation of mercy. Here, then, non-elect, and place them under a is a vast difference made between

these two classes of our fallen race. For the one Christ dies with an intention to save them; for the other, he dies with no such intention. The one, Jehovah chooses to salvation in Christ; the other, he does not thus choose. To the one, he not only offers salvation in the preaching of the gospel, but, by working faith in their hearts, and thus uniting them to the Lord Jesus Christ, he actually puts them in possession of its rich and invaluable blessings. To the other, the offer of salvation is sincerely made, and they are inexcusable in rejecting it; but God does not impart to them the saving grace of his Holy Spirit.

And is it reasonable to conclude, that Jehovah feels for those two classes of men, whom he treats so differently, the same kind and the same degree of love?

blessings, "behold what manner of love the Father hath bestowed on us, that we should be called the sons of God!" And again: "Herein is love, not that we loved God, but that God loved us, and sent his Son to be the propitiation for our sins."

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To this special, this distinguishing love, we attribute the gift of Jesus Christ; and not, as our brethren, to that common love, that general compassion, which, as they say, will be felt even for the damned, when the sentence of everlasting perdition shall be pronounced on them. This general compassion 'differs widely from that astonishing love which inspired writers celebrate in such lofty notes of praise; that wonderful love which constitutes the theme of that everlasting song which will be sung by saints and angels in heaven, through Was it not easily seen, from the endless ages. With inspired wripeculiar endearments which Jacob ters, and in unison with the sentishowed to his son Joseph, that he ments of saints around the throne loved him more than his brethren? in glory, we magnify this love, and And is it not manifest that Jeho- set it above all displays of genevah loves those on whom he bestows ral benevolence, that were peculiar and distinguishing bless- made in creation or in providence. ings, more than he loves those orns It has dimensions, a breadth and whom he does not bestow them?" length, and depth and height, which When the Jews saw Jesus weeping no created intellect will ever be. at the tomb of Lazarus, they justly able fully to comprehend. "Unto remarked, "Behold how he loved him that loved us, and washed us him!" They judged of the strength from our sins in his own blood, and of his love from its effects: and hath made us kings and priests doubtless we are authorized to judge unto God and his Father; to him of the love of God, by the same cri- be glory and dominion for ever and terion. When the God of Israel ever." Amen. sets forth his peculiar love to his ancient people, he enumerates some of the distinguishing blessings bestowed on them: and if the enjoyment of superior external blessings was a proof of distinguishing regard for the people thus favoured, then surely the enjoyment of superior spiritual blessings, must be a proof of distinguishing love toward that portion of our race whom Jehovah delights thus to favour. "Behold," exclaims the apostle in view of these distinguishing

Yours, sincerely.

From the Congregational Magazine.

THE SONG OF THE ANGELS.

WHILE winter's stars were beaming
O'er Bethlehem radiantly;

Angelic forms came streaming,

Adown the glorious sky.
And every star seem'd hiding

Its less effulgent ray;
While those blest forms were gliding
Along their brilliant way.

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