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ity only for a mask. It professes our pilgrim forefathers, not a vesto receive the Bible in gross, while tige of their spirit is to be found. it rejects the whole in detail. It They have the name of churches retains a portion of the form of still, but the name is all that regodliness, while it denies the whole mains. That elevation of Christian of its power. Such are my views character, that self-denial, that of it; and they are not peculiar to purity of discipline, that zeal for me. Open and avowed infidels the doctrines of the gospel, that have had the same. They have conscientious discharge of Christseen that the diference between ian duty, which were the glory of them and the Socinians was merely our ancestors, have totally disapin name; and they have been easi- peared. ly persuaded to exchange a name Many reasons have been assignthat was unpopular, for one in bet- ed for this change; but the true ier repute.
one, I think, has not been sufiThe spread of Socinianism in ciently considered. Several causes New England has often been mat- may have contributed to produce ter of surprise. The first settlers this result; but the principal one of that country were men of ardent has escaped the attention of most piety and orthodox sentiments. enquirers. They fled from persecution in their I have heard it said, that Socinnative land, to enjoy liberty of con- ianism has spread in New-England, science in a land of strangers. In in consequence of a speculative the haunts of wild beasts and sav- and metaphysical manner of preachage men they sought an asylum ing. On what this opinion is found from ecclesiastical tyranny and ed, I have not been able to learn. oppression. They encountered the My knowledge that this was assertdangers of the sea—they suffered ed has led me to make some enquicold, and famine, and sickness-ries. I have endeavoured to disthey exposed themselves to the cover what kind of preaching it horrors of Indian warfare—that was, that was designated by this they might secure for themselves name, by those who made the asand their children the privileges sertion. I have enquired what of the Gospel. They formed set- men were most distinguished for tlements, they planted churches, this kind of preaching; what has they founded colleges. Their great been their standing and influence; object in all was to establish and where they have principally laperpetuate the pure gospel of boured; and what is the present Christ. And when they were re- state of their congregations. The moved from their toils on earth to result of my enquiries is, that the enjoy their heavenly crown, they spread of Socinianism is not to be left to their descendants a fair in ascribed at all to their influence. heritance, consecrated by their These men have not embraced Sotears and blood.
cinianism themselves. Those plaBut,“ how is the gold become ces where Socinianism most predim, and the most fine gold chang- | vails, have not been the scene of ied!” Scarcely two centuries have their labours. Their own congre
elapsed, and a nighty revolution gations have suffered least from its has taken place. Many of those inroads. Those inclined to Socininstitutions which were formed for ianism hold these men and their the defence of the gospel, are now works in the greatest abhorrence.
perverted to its destruction. In These are the facts which my enį nany of the churches planted by quiries have disclosed. And with
progress of the
these facts before me, I have been now represented as a mere inan, led to conclude, that the spread of a fallible, peccable man, and the Socinianism is not to be ascribed worship of Him is denounced as in any degree, to the influence of idolatry. In those places where these men; but, on the contrary, once the Holy Ghost was supplithat the influence of these men cated to change the hearts of sinhas been a principal reason why it ners, it is now represented that has not had a still wider spread. there is no Holy Ghost, and sin
Another reason I have heard ners need no change of heart. In assigned for the spread of Socin- the same places where salvation iapism, is the disconnected state was once proclained for lost sinof the churches. In Massachu- ners, through the blood of atonesetts, where it has most prevailed, ment, it is now represented that the churches are independent. men are by nature good, and need But in Connecticut, where the no atonement for their sins but churches are united in consocia- such as themselves can make. tions, it has never been able to Those who began this change, gain ground. This reason appears would have shrunk with horror from to have more weight than the other. such a result. They meant no The disconnected state of the harm. They began to think that churches no doubt facilitates the their fathers had been too rigid in
If a church their views, and that a more liberis independent, and their minister al policy ought to be pursued. is amenable to none but themselves, They thought the doctrinal views he can preach what he pleases, of their fathers were right in the provided his people are satisfied, main, but began to suspect they and there is none to call him to had strained some points a little account. But this reason alone is too far. They thought their fathers insufficient. In Scotland the had been too strict in the admischurches are closely connected in sion of members, and that the doors presbyteries; but this has not pre- of the church ought to be opened a vented the spread of Socinianism
little wider. They knew many, there. The great cause must lie for whom they could not but endeeper. If the church is indepen- tertain a charitable hope as Christdent, a corrupt minister cannot be ians, although they did not exactimposed upon it, or continued in ly agree with them in all things. it, without its consent. The church- In the ardour of their kind feelings, es themselves have become cor- they could not bear to refuse the rupt. How has this taken place! privileges of the Church to these,
This leads me to state what I but longed to take them to their suppose to be the principal reason bosoms. By degrees, numbers of the spread of Socinianism. The into the church, who did not corchurches themselves became cor- dially assent to their orthodox rupt. But the change was not creeds, and these were reformed effected in a moment. Its prog- or disregarded. The tone of docress was slow and gradual. They trinal preaching and family instruconce had orthodox creeds, orthodox tion was softened down to suit the ministers, and orthodox members. spirit of the times. The public Now they have not. In those mind would not bear the same places where once was offered the strain of preaching as in days of incense of
prayer and praise to the yore. The doctrines of the Bible Lord Jesus, as God equal with the were thought to have little or no Father, the same Lord Jesus is connexion with the religion of the
heart; and the preaching of practi- | denominated moderate Calvinism. ral duties was thought to be all This sunk down by degrees into a that was necessary. When their compound of Antinomianism and i thodox Ministers died, they look-Arminianism. From this the step ed out for a successor, whose views was short and easy into Arianism, were as liberal as their own. I and last of all into Socinianism. say, when their orthodox Ministers Men of the three last grades have died, for they had not learnt the acted together for years, under the modern art of expelling a Minister denomination of the Liberal Party. from their pulpit, for honestly More recently, those of the two preaching what he believed, and last grades have assumed the name that they all professed to believe. of Unitarians. Perhaps few of Thus, the progress of error was the churches originally planted by :low; but it was not the less sure. the pilgrims have become open and The preaching of every successive avowed Socinians. Many are yet Minister was a step farther from in different stages of their prothe standard of their ancestors; gress. Some have remained firm and every succeeding generation and unshaken. knew less of the truths of the gos
A SON OF THE PILGRIMS. pel. The high Calvinism of the
Utica Christ. Repos. pilgrims soon gave place to that
[To be continued.) strange mixture of truth and error,
answer is found in the last clause Lake xvi. 9. And I say unto you. make of the verse: “ that when ye fail, to yourselves friends of he mammon of zzrighteousness; that when ye fail, they (i. e. leave this world,) they may say receive you into everlasting habita receive you into everlasting habitaដ៏a,
tions. The friends to be made, by Our Lord gave this exhortation the proper use of the good things to his disciples, at the close of the of this life, are such, as may, hereparable of the unjust steward.-after, receive or welcome the faithAccording to the theology of the ful disciples of Christ to the manHeathen, Mammon was the god of sions of eternal blessedness. And plenty; and hence, in process of these are all the good beings in the time, this name was used figura- universe. When men honour the tively, to signify riches. By Mam- Lord with their substance,' by mon, our Lord obviously means, expending such a portion of it as riches, or worldly goods. But why he requires, in maintaining his does he say, the Mammon of un-worship and ordinances, diffusing righteousness? Two reasons may his word, and administering to the be assigned: 1st, Because riches necessities of his poor, they make are generally the idol of unright- Him their friend. “And by such an ous men: and 2dly, because they expression of love to God and beare so often obtained by fraud and nevolence to men, they cannot fail injustice, and abused as the ineans to make friends of all creatures, of corruption and oppression. who bear the moral image of Him,
Of, i. e. with, or in the proper who is love.? And, when they use of riches, or worldly substance, die, their liberal souls will be welChrist exhorts bis Disciples to comed to heaven by holy Angels, make friends. Here the question and the spirits of the just made arises Friends of whom? The perfect; by the Father of lights, from whom they received the good work they promoted, by their congifts, which they used to his glory; tributions to spread the truth and by the Lord Jesus, whose kingdom extend the means of light and hothey advanced with their substance; liness. and by the Holy Spirit, whose
REPLY TO A QUESTION. even infants are subject to death; if, according to Rom. v. 18, 19, the free and if saved, are saved by the in
gift came upon all men to justification tervention of Christ, and by the of life, why are not all men saved ? And if, as we believe, all men are sin renewing of the Holy Ghost. Those ners, why does the apostle use the who live to act for themselves, term many, applying it buth to sinners invariably walk in the footsteps of and the righteous ?
their father Adam.
On the other NO UNIVERSALIST.
hand, Christ, by his death for the To show that there is no contra ungodly, opened the way of life to diction between this passage and a ruined and condemned world. other parts of the sacred volume, it We have not time to trace the is not necessary to resort to criti- | points of resemblance or of differthe terms all and many.
Suffice it to say, that the No doubt the apostle includes as apostle is employed in drawing this large a number, when he uses the comparison, from the beginning of one term, as when he employs the the 12th verse to the end of this other. When he
When he says all men, he chapter. means what he says, all the human It may throw some light on the family. When he speaks of many, 1 question before us, if we remark
more properly the many, we that the grand work of Christ learn from the context that his ex- which he here brings to view, is his pression is universal, including the atonement, mentioned in the 11th whole human race. He uses both
verse. It is by the atonement, terms in reference, both to the that Christ hath opened the fountain whole race in their natural state of of grace to all the ends of the earth; sin and ruin without a remedy, and a fact which is to be proclaimed to the same race under a dispensation all nations by the gospel and the of mercy. Many are dead, and ministry of reconciliation. And judgment hath come apon all men who does not believe that Christ to condemnation ; the gift bath died for all; that he has, by his abounded unto many, and the free atonement, opened a way for the gift hath come upon all men unto pardon and salvation of the whole justification of life.
world of the ungodly? God gave The apostle draws a comparison his Son to be a sacrifice; and it was between Adam and Christ; shew- a free gift; and it is of the riches ing wherein they resembled each of his grace, that God proffers merother, and wherein they differed. cy for Christ's sake. Thus, the Sin and death entered the world free gift hath come upon all men by the sin of Adam, and passed unto justification of life. Not that upon all men, because all sinned ; all, or any, are pardoned and jusall partook of his spirit of revolt, tified without repentance and faith; and' imitated his example. “ His but that all are called upon to reblood was attainted for rebellion,” pent and believe, and thus receive and he begat sons, and they others, remission of sins, and an inheriin his sinful likeness. So that'tance among them who are not only
called but sanctified. The apostle | him, &c.” So he commences the does not say, that all men accept succeeding chapter with earnest the gift, obey the gospel, and are or and powerful exhortations to his will be justified and saved. He readers, not to apply the riches of simply declares that the atonement Christ's righteousness and grace to has made all things ready, and that themselves, while they continue in whoever will may come.
sin; while they are not freed from 50 filled with this delightful theme, sin; while they do not walk in newthat he did not probably reflect on ness of life. Until therefore we the possibility that inferences might can have evidence that none have be drawn from his statement, con- lived and died in sin, neglecting trary to clear and abundant declar- the great salvation: until those nuations of other scriptures. Never- merous parts of the bible, which theless, he uses a restrictive term declare the necessity of repentance in the 17th verse, which clearly and faith, are repealed, and all implies that some would not receive those which assure us some will exChrist, and of course would perish perience the wrath of the Lamb in in their sins. When he adverts to the great day; until then, we musta fruits of the Saviour's compassion, think that something more is necnebsequent to the offer of salvation; essary for salvation, than having those fruits which are peculiar to the free gift proffered to us, and behevers, he confines his expression eternal life laid before us for
our to them, and does not include all acceptance.
“Much more, they which The sum of our exposition is, receive abundance of grace, and of that as none are condemned as the gift of righteousness, shall reign transgressors of the moral law, for in life by one, Jesus Christ.” So the offence of Adam, without their we have only to turn to the 24th own sin, so none partake of the salverse of the preceding chapter, to vation of Christ unto eternal life, find him restricting the imputation without they repent and believe in of rightousness to them that be- him. The way is prepared for all; lieve. “But for us also, to whom the apostle asserts no more. it shall be imputed, if we believe on
source and motive of envy, hatred and revenge? The man of pleas
ure, what does he aim at? What By selfishness I mean, that dis-gives rise to intrigue, perjury, position in the mind of man, which treason, slander? What impels the sets up the interest, honour, grati- thief, the robber, the assassin, the fication, or happiness of himself,
conqueror? above any other object. Now, I Again, I ask, whence is the reask, whát sin is human nature luctance of men to obey the law of charged with, which may not, easi- God? It is because they find no ly and directly, be traced to that gratification, no pleasure in the source? Is a man covetous? What duties which it requires : it redoes the increase of wealth regard, strains their pleasures and forbids but self-aggrandizement and grat- the indulgence of their passions; ification? Who desires what is not therefore they hate it. For the his own, but for that end? Whither does ambition tend? What is the self, and prefer their own pleasure
same reason, they hate God him