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them, pay for them, and make every give an account of none of his matarrangement usually connected
ters. He tells us, that “ Where with such transactions ? Who there is no vision, the people pewould employ such a man, either rish.” But had the atonement been as, a factor abroad, or an agent at intended for all, the means of its home? Such a person would be application would have been equalwholly unworthy of confidence. ly extensive. The cases are similar. Our Lord If it be pleaded, that the means has himself declared, that the blas of grace revealed in the gospel are phemy against the Holy Ghost shall
unnecessary to the salvation of the never be forgiven, here or hereaf heathen world-if they can enjoy ter; and yet by the hypothesis we salvation without even hearing of are combatting, he suffered the the Saviour, or the mystery of godpunishment and expiated the guilt liness developed in his manifestaof this very sin ! He paid the tion in the flesh-if they and their whole debt of this very insolvent ; seed, who have no covenant claim the doors of whose prison shall ne of representative identification with ver be unbolted, and whose fetters
believing parents, are nevertheless of despair shall never be struck off, interested in the atonement made and for whose salvation, he who by the blood of the Redeemer, and died to redeem him, will never offer shall be heirs of the eternal felicity even a solitary prayer! We con resulting from the vicarious satisclude, then, that all men cannot be faction of (to them) an unknown exempted from eternal punishment God,-how superlatively useless upon the ground of à vicarious
must have been the miracles atonement, because all were not wrought to verify the divinity of embraced in its design.
his character, and the authenticity 4. The particularity of the atone of his mission! How vain, the adyment is evidenced by the restriction mirable machinery of ordinances, of the means of its application to missionary establishments, Bible sinners. John xvii. 3. It is express societies, &c. &c.! How chimerical ly declared, “This is life eternal, must be the solicitude of mind, the that they might know thee, the only expenditure of treasures, and the true God, and Jesus Christ whom countless sacrifices of personal ease thou hast sent;”” which clearly im and comfort, in sending the gospel plies, that not to know Jesus Christ,
to the benighted heathen ! The or, ignorance of him, is the opposite, mere fact of the existence of the viz, eternal death. • Faith cometh atonement, whether known, or unby hearing, and hearing by the word known, will be sufficient.* of God. But how shall they believe on him of whom they have not heard ?” While the blessed gospel * God is a sovereign, under no other of the Son of God declares to be
limitation than the rectitude of his own lievers, “ the promise is to you and
nature and perfections, and such obliga
tions as he has been pleased to impose unto your seed,” it presents no con upon himself. Wbether it be his pursolation to the heathen, living and pose to save any of the heathen, living dying destitute of the knowledge and dying without any opportunity of exof Christ Jesus. It pronounces them
ternal objective revelation, by some extrato be “ without God, and without
ordinary subjective manifestation of him
self, as a God in Christ, to them, in their hope in the world.” Such is the
last moments, is a point we can neither afmysterious, yet equitable constitu firm nor deny. We know it not. tion, established by God, who doth cret things belong unto God: revealed according to his will in the armies
things to us and our children.” We dare of heaven, and also among the inha
not limit the Holy One of Israel, from ex. bitants of earth, and is obliged to
tending the exuberance of his grace, to
5. We shall now endeavour to
Improvement of Aphorisms. obviate some of the principal objections alleged, 1st, from scripture, Maxims, which involve in a brief and, 2d, from reason, against the phraseology the deductions of readoctrine of a particular atonement, son, the compressed treasures of or, that Jesus died only for some of experience, and the results of obthe human race, and that conse servation upon men and manners, quently only some shall be saved. form an acknowledged good mode Such alone shall be exempted from of communicating instruction. If deserved eternal misery, on the formed with ingenuity, they have a ground of a substitutional expia captivating influence over the mind; tion. It will be recollected, we and, especially for the youth, they showed, in a preceding number, the possess a charm which is almost impossibility of a sinner's escaping magical. The human mind is naeternal punishment, on the footing turally indolent, and averse from of personal expiation. The vicarious the labour and research which must atonement, however valuable in it necessarily be encountered in the self, intrinsically considered, can pursuit of general knowledge; but be of no importance to those who it is seldom too indolent to seize were not embraced in its design. with eagerness, and to remember But it is alleged, that the scriptures with fidelity, the pithy apothegm. contain sufficient evidence to esta- Among the illiterate and unenlightblish the point, that an atonement ened,maxims prevail and have a conwas made equally for all, and con siderable influence upon their consequently that all shall be saved. duct, and are often regarded with If the premises could be establish a strictness which borders on sued, we should most cordially admit perstition. This fact shows that the the conclusion. We are fully per instrument has power, and that it suaded, that such is not the doc may become exceedingly beneficial trine of the Bible. We shall now when judiciously managed. The anproceed to examine,
cients were aware of this, and have ist. Some of the supposed scrip- handed down to posterity much of tural objections to the doctrine of a the wisdom of their sages, in this limited atonement.
dress; and who knows not, that in (To be continued.)
the Proverbs of Solomon is embodied S. B. W.
a greater mass of wisdom than has ever appeared in the same compass.
We have a vast multitude of maxexternal means of knowledge, by the ex
ims which are either original in our traordinary communications of his Spirit
. language, or have been transplanted Yet we have no positive evidence of such there, which afford many valuable extension. All we can say is, that we hints for the regulation of our temthink it involves no contradiction to the attributes of the Divinity, or to any de.
per and conduct; but inasmuch as claration in the sacred oracles. Philan.
they are valuable only so far as they thropy, in all such cases, will incline to accord with gospel morality, the the side of mercy. The entail of the co Christian has a peculiar property venant of grace, embracing the parents in them, and should improve them and their seed, furnishes to believers the
to his spiritual interests. most consolatory hopes, respecting their children, when dying in infancy, and con
It is our design to present a few sequently incapable of objective revela brief specimens of the manner in tion. That God may, independently of which a Christian may profitably this entail, extend to the children of hea.
enlarge upon maxims, by reflections thens, dying in infancy, similar grace, we believe, to be repugnant, neither to the
of a spiritual cast; and, indeed, they scriptures, nor the reasoning here ad
who are candidates for immortality, vanced,
should thus improve every thing
which they hear, observe, know or becoming eminent; but, in the lanfeel.
guage of the maxim, “mediocrity is 1.“ In whatever profession a man below a brave soul:” our aim should is, he should study to be eminent. be noble, our souls should be touchMediocrity is below a brave soul ed by celestial fire, we should bound aut Cæsar, aut nullus.*
on the course, we should pant and Christians wear the badge of an struggle after the highest grade of exalted profession: their's is not the immortality. The Christian who pursuit of fame, or worldly wealth, does not absolutely aim to secure or perishing honours, if they proper the loftiest attainments which the ly appreciate the spirit of their sta gospel offers, is characterized by tion; but rising above objects of a grovelling spirit, which does no such transient existence, they es honour to his profession. teem this life a pilgrimage; they We should not set before us Moclaim the honour of adoption into ses or Paul as the standards of the the family of God, and fix their gaze perfection to which we would atupon a crown of blissful immor tain: we should not be content with tality.
the prayer, “give me a seat at thy Their principal object is to pro saints' feet,” but we should imitate mote God's glory, and to secure no less a personage than Jesus their own salvation; they profess Christ, exerting ourselves to beviews, feelings and prospects pe come like him as far as the circumculiar to themselves; they lay claim stances of the case will permit: we to a spiritual regeneration, which should strive for the nearest seat to gives them a marked pre-eminence the Eternal: we should exert ourover the world which lieth in wick selves for the crown which sparkles edness.
with the richest gems: we should - The divine life in which they are desire to be among the foremost and initiated, has its commencement most skilful who shout “allelujah! various intermediate grades of
the Lord God omnipotent reignfection--and its final consumma eth!" Such noble and elevated tion. In religion there is no stop views have no alliance with human ping place; we must be either ad
pride, but are the natural result of vancing or retrograding; falling be graces which have flourished and low the elevation which we have become invigorated by attentive already attained, or soaring above
culture. it. Our conduct has a constant ten The master requires his followers dency to weaken or strengthen the to become eminent in their profestone of our Christian graces. The sion, to be strong'in faith, abounddivine admonition is, « to leave the ing in love, lively in hope, to be things which are behind, and to
richly furnished by grace and godpress onward towards the things liness, cherished in the heart and which are before:" we are under rendered visible in the life, for the sacred obligations to make progress; eternal enjoyment of his presence. to add to our faith, virtue, and the This be the believer's motto, I count remainder of Christian graces in the not myself as having already attainbright catalogue. The greater our ed, but in the buoyancy of hope, I acquisitions, the greater is the tri
press towards the mark. bute of honour which we pay to the 2. “ If men defame us, we should gospel ; the more we grow in
grace, live in such a manner, that nobody the more we adorn our profession. will believe them." There are some who think it suffi
Such was the method by which cient to become Christians without Plato repelled the calumnies which
were liberally heaped upon him by * Either Cæsar or nobody.
his enemies; and Christians would
not dishonour their profession by We observe the sinner glorying in imitating his noble example. Life his shame, and working all uncleanis a scene of struggle; we are mo ness with greediness; he fearlessly mentarily exposed to difficulty and persists in habits of iniquity and danger, but never do we feel more dares the majesty of Heaven, but acutely than when our dearest re when the finger of God touches putation is made the sport of mer him, his boasted fortitude forsakes ciless calumny. “ Touch
ho him. Being destitute of a virtuous nour, you touch my life,” is the vio principle of heart, he is ignorant of lent maxim of nature unsubdued by the secret of suffering patiently; grace; and even the Christian finds
he may assume the apathy of the it difficult to curb the stern spirit stoic, but the coward lurks within ; which so readily rebels when cha disease to him is a messenger of racter is called into question. The terror, and the apprehensions of hell fire which burns through the veins torture his soul. of the dueliist, is with difliculty But the reverse of this maxim is kept in check by the man of God; true. The Christian who fears to and if he possesses not more than do evil, is not afraid to suffer it. ordinary grace, he will at seasons, We do not pretend to assert that feel the lurking desire to resist, re every believer is exempted from the taliate, and take revenge, when la fear of suffering; but that the nabouring under unjust reproach. Cha tural tendency of grace is to inracter should be dear to us, but it is spire the soul with fortitude. How not to be supported by violent mea often has it been illustrated! The sures. We cannot enrich ourselves early Christians, whose lives were by injuring our calumniators ; we eminently holy, feared not reproach, may prosecute them with rancorous scourgings, persecutions and marviolence, but we cannot thereby ef tyrdom; and now the disciples of fectually establish our own credit. Jesus, when rightly influenced by If men arraign our motives, misre the principles which they profess, present our words, and traduce our can calmly contemplate their reconduct, and thereby render us ob verses of fortune, the painful disjects of public odium, we are to eases which rack mortality, and the avenge the wrong and expose the irresistible approach of the last forcalumny, by a virtuous and blameless life. Our actions should be so That fortitude is unshaken which unimpeachably holy, that the report is founded on a principle of genuine of the ducer will not be credited. piety. The Christian is frequently placed 4. “ If we be not as happy as we in circumstances, where this mild desire, it is well we are not so misemaxim may be brought into opera rable as we deserve." tion ; he is often the mark of unjust Whatever may be our allotment reproach-nay, he rests under the
in the present world, we may find weight of a wo, when all men speak much cause for thankfulness; and well of him : but if amidst such a ground of gratitude may be obtrials, he would relieve his own cha served in our very miseries, beracter, and honour the gospel, he cause they are not as great as we should remember and practise the deserve. None of us are as happy benevolent rule by which the chief as we desire, since our desires are est apostle” regulated himself, “Be directed towards an eternal, unaling reviled, we bless; being perse- loyed felicity; but were our happicuted, we suffer it; being defamed, ness proportioned to our desert, we we entreat."
should be involved in all the mise3. “ He that fears not to do evil, ries of hell. is always afraid to suffer evil.” Let the Christian compare his
enjoyments with his deserts, and he him, in the dispensations of proviwill find that he is much,
much dence and grace. This general docthe debtor of sovereign grace ; for trine he applied, first, to nations in it is a miracle of grace that any are their national capacity; and evincout of hell. Blessed be God, who ed, that, in proportion to the conforjudges not according to the rule of mity of our national constitution, man's judgment, but who tempers general government, and public coneven his wrath with mercy. Here duct to the divine law, we may exis a wretch bloated and staggering pect prosperity as a nation. Heimwith disease, the effect of his vices; puted it, to the piety of our anceshere a miserable object so devoted tors, and to the regard which they to damning lusts, that his prospects paid, in founding our earliest institufor heaven are dissipated; here a tions, to the rights of conscience, and trembling criminal, led to the scaf the dictates of the sacred oracles, fold, with every mark of dishonour, that the American nation has been to satisfy the demands of insulted, more specially favoured of God than violated law,-yet such miseries, any that ever existed, with the ex. the best have deserved, and to grace ception of the Hebrew people, whose alone is to be attributed our dis government was a theocracy. tinction above others.
Secondly, the preacher applied his “ Aut sumus, aut fuimus, aut possumus
general doctrine to inferior associaesse quod hic est."*
tions, to each of the United States, to If the Christian suffers under particular denominations of Chrisaffliction, he should comfort himself tians, to the civil polity of the soby the reflection, that God chastens ciety of Friends, and to distinct him with tenderness, and that his
congregations of Christians. punishment is lighter than his sin. Thirdly, he applied the general
W. M. E. doctrine to all the temporal and
spiritual concerns of individuals ; Aeligious Biography. and here, as a special illustration,
he proceeded, contrary to his ordiExtract from a Sermon delivered in nary practice in preaching, to read
the Third Presbyterian Church in the following Memoir. the city of Philadelphia, on the JAMES MARTIN was born in the 14th of January, A. D. 1821, at parish of West Caldan, in the shire the funeral of Mr. James Martin. of Lenleithgou, near the city of By E. S. Ely.
Edinburgh, in Scotland, some time The subject of discourse, on this
in January, A. D. 1732. The day
of his birth he was unable to state occasion, may be found in 2 Chron. xxvi. 5. As long as he sought the
to me, when, nearly a year ago, he Lord, God made him to prosper.
made me acquainted with his histoThe words relate to Uzziah, king
ry; because he lost his family Bible of Judah. He did that which was
and all his papers, during the Ame
rican revolution. But the memory right in the sight of the Lord, according to all that his father Ama
of his youthful days was more perziah did. And he sought God in the
fect, in his old age, than that of any days of Zechariah, who had under
other portion of his life. During his standing in the visions of God. The
whole pilgrimage, until visited by text then follows. The preacher
his last sickness, he was in the haconsidered it, as expressive of the
bit of arising from his bed before the general doctrine, that those who
morning sun, and of retiring to rest honour God, shall be honoured by
early in the evening. This he was
confident had contributed to his * We either are, or have been, or
health, worldly prosperity and hapmight have been what he is.
piness. This habit, with most others,