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resulted in many happy fruits.- in Africa, says, “Unesampled Among the persons hopefully con- prosperity now exists in the coloverted, are four members of the Iny, and God has blest it with an pastor's family. Rec. 8. Tel. earnest attention to the things of

religion. About thirty have re

cently made a profession of faith A letter recently received from in Christ. the American colony of Liberia,

REVIVAL IN AFRICA.

ORDINATIONS. 1825. March 9. Ordained, Rev. Lot | Rev. HERMAN L. VILL. Sermon by Ridea, jun, as pastor of the Congrega Rer. Dr. Beecher, from I. Cor. i. 21. tional Church in Monson, Me.

1825. April 9. Ordained as pastor of 1825. March 23. Ordained, Rev. Na the Second Congregational Church in THANIEL Batrox, as pastor of the Con- Canterbury, Con. Rev. ISRAEL GOBLEI gregational Church in Concord, N. H. Roge. Sermon by Rev. Oria Fowler, Sermon by Rev. Justin Edwards, of An- of Plainfield. dover, Mass.

Ordained at Macbias, Me. is 1825. April 6. Ordained, as pastor Evangelists, Rev. Palmer Chase and of the Congregational Church in Wil- Rev. SOLOMON Adams. Sermon by Rev. lington Society, East. Haddam, Con. Jonathan Bigelow, of Lubeck.

SELECTED POETRY.
From the (Lon.) Evangelical Magazine, Harvest with golden train,

Untir'd by thy appointed will,
THE IMMUTABILITY OF GOD.

Shall come, and as their course they fill, Gazat God, how bright thy glories Thy chaogeless pow'r maintain.

shine, In all thy attributes divine,

The heavenly bodies moving round, Secure, immutable:

Proclaim a Sov'reign cause profound, Urobangeable in all thy ways,

And wisdom without space; The object of eternal praise

Here order loudly speaks the skill In heaven-and fear in hell.

of him, whose wise unchanging will

Assigns to each its place.
Revolving years confirm thy pow'r,
Aod time receding every bour,

All-all in hear'n, in earth, in air,
Declares thy promise sure.

Confirm at once, while they declare Beauty and wealth, and power decay, Th' eternal truth abroad, Like empty visions pass away

That he who made them all, is he, Thou only dost endure.

Who was, who is, and still must be,

Unchangeable and God.
Thy word, thy record, speaks of thee
As from and to eternity

Here then we take our stand-and here, Unalter'bly the same;

Uprais'd berond Curroding fear, "The first great cause of all and last, Our anchor hope retain

; As does the present, so the past, Nature may heave ber last deep groanThy endless years proclaim.

But mid her drear expiring moan,

The promises remain.
The scasons in succession roll,
While order reigns throughout the Stamp'd with inviolable truth,
whole

To boary age from lisping youth,
In pleasing harmony,

On these vimov'd we cast
The law thyself bath fixed must stand, Our souls. The word that's given
Until reversed by thy command;

Shall lead-or bear direct to heaven. And nature's self shall die.

And land them safe at last.
Folkestone,

J. YOUNG
Summer, winter, day and night,
Seed time and (0 regaling sight!)

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Known unto God are all his works from the beginning of the world.

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IMPROVEMENT.

too great and too complicated to 1. If God knew all his works have been begun and carried on from the beginning of the world; without design, and without a fixthen he must have determined all | ed plan of operation. Can we his works from the beginning. We suppose, that God would begin the cannot conceive of his knowing work of creation, of providence, how he should act, in any instance, or of redemption, without a design without first determining how he to accomplish some important obwould act, in that instance. I am ject? And can we suppose, that a inclined, however, to think, that work, which takes up thousands of people have involved themselves years, and employs countless milin difficulties by too widely sepa- lions of intelligent agents, could rating the foreknowledge and de- ! be begun, and conducted to a hapcrees of God. In the order of py issue, unless the whole plan of time, they are co-existent. As it | it were first drawn in the Divine respects time, we should ever mind? If we could suppose all this, place the foreknowledge of God and if we could conceive, how God as far back, as we do his decrees. could foreknow all his works, But, in the order of nature, we are without first determining what he obliged to place his decrees ante- would do; yet he has abundantly cedent to his foreknowledge. He taught us in his word, that he demust have determined how many termined, as well as foreknew, all worlds he would make, in order to his works from the beginning of know how many worlds he should the world. Though the foreknowmake. He must have determined ledge of God is plainly revealed; how many intelligent creatures he yet much more is said about the would make, in order to know decrees, or determinations of God, how many intelligent creatures he in the bible, than is said about his should make. He must have de- foreknowledge. It is there said, termined how he would govern “ The counsel of the Lord stand, and how he would dispose of the eth forever, the thoughts of his works of his hands, before he could heart to all generations. The know how he should govern and counsel of the Lord, that shall dispose of the works of his hands, stand.” He says, “My counsel Moreover, the works of God are I shall stand, and I will do all my

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pleasure, Who worketh all things word, if God foreknew how he after the counsel of his own will. should treat any of bis creatures, He is in one inind, and who can in any situation, he must foreknow turn him? and what his soul de- how they would act, in order to sireth, even that he doeth." These be in that situation. According. passages, as well as many others, ly, he has often foretold what his fis the determinate counsel, as creatures would do; which is anowell as the foreknowledge of God. ther evidence that he fore knows

2. If God foreknows all his own all their works, God foretold that works, he must necessarily fore- the children of Israel should go know all the works of his creato down into Egypt and sojourn in a ures: He makes use of his creat- strange land. He foretold that

as instruments, in accom- Pharaoh would not let the people plishing his purposes. In this go. He foretold that the Jews view, he must foreknow all their would reject Christ, that the heaworks. But, in another view, he then should rage, and the rulers must foreknow all the works of of the earth should set themselves his creatures, in order to foreknow in array against the Lord and all his own works.. Many of his against his anointed. And in nuworks are consequent upon the merous other instances, has he works of his creatures. If God foretold the actions of men. Hence foreknew, that he should reserve we have every reason to believe, the fallen angels in chains of that known unto God are all the darkness, unto the judgment of the actions of all his creatures, from great day, he must foreknow, that the beginning of the world. the angels would sin and fall. If 3. If God foreknows all things; God foreknew that he should pro- then all things are certain. There vide a Saviour for Adam and his is nothing more certain, than posterity; he must foreknow that knowledge. In point of certainty, Adam would fall, and his pos- there is no difference between diterity become sinful, ruined creat- vine foreknowledge and the most

If God foreknew that his absolute divine decree. Whatever Son would be crucified and slain God foreknows will take place, by wicked hands; he must foremost certainly will take place. If know that these wicked men would God foreknows who will repent crucify and slay him. If God and believe the gospel; all who are foreknew that he should send Jo- thus foreknown, will certainly re. seph down into Egypt for good; pent and believe the gospel. And he must foreknow that his breth- if God foreknows who will live ren, for evil, would sell him to be and die in impenitence and unbecarried down into Egypt. If God lief; all, who are thus foreknown, foreknew whom he would welcome will certainly live and die in iminto his joy, in consequence of penitence and unbelief. If God their repentance, faith and holy foreknew who of us should be saved, obedience; he must foreknow who and who of us should be lost; it is would repent, believe and live ho- certain in the divine mind, who of ly lives. And if God foreknew us shall be saved, and who of us whom he would sentence to depart shall be lost. accursed, in consequence of their There is another way of considimpenitence, unbelief and wicked ering the foreknowledge of God, lives; he must foreknow who which some prefer. They would would continue impenitent, unbe- rather call it present than foreHeving and sin to the last. In a knowledge. They consider all

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things, past and future, as now knows we shall be lost, we shall 5 present io his view. It is doubtless be lost, let us do what we will.

true, that the infinite mind of the But the truth is, the objection Deity comprehends all things and here stated, does not lie against has a perfect view of all things at either of these doctrines,

So once. But this, if possible, ren- much as this is true, if God has ders all things more certain than decreed we shall be saved, we the other way of considering the shall be saved, and if he has deforeknowledge of God. Accor- creed we shall be lost, we shall be ding to this opinion, every thing lost. And it is equally true, that being present to the Deity, he now if God foreknows we shall be saved, sees the whole human race be- we shall be saved; and if he foreginning their existence, he now knows we shall be lost, we shall sees them in every stage of life, be lost. But it is not true in ei

he now sees them in death, and ther case, that we shall be saved or : he now sees them in happiness or lost, let us do what we will. In ! misery in eternity. Hence, if the case of divine decrees, all the

we view the divine foreknowledge means are decreed, as well as the in any possible light, we must end. Hence they must be used. consider it as fixing an absolute One great reason why people are certainty upon every event. Hence so perplexed with the subject of 4. All the objections, which

divine decrees, is, they suppose men feel against, and bring some things are decreed and not against the doctrine of divine de- others, If they would keep in crees, they must feel and they will mind, that the means to bring bring against the doctrine of di- about the end are decreed, as well vine foreknowledge, whenever it as the end, they would at once is understood. Some of these ob- see that this doctrine instead of dejections will now be stated and stroying theuse of means, and disanswered, to show the inconsis- couraging from the use of means, tency of those who make them renders the use of means necesagainst the doctrine of divine de- sary, and affords the only encourcrees, and at the same time, profess agement to the use of them. it to believe in the doctrine of di- establishes an imfallible connexion vine foreknowledge, against which between the right use of means they may be made

with equal and the end to be obtained by force.

the.o. If people would keep in Objectors say, that the doc- mind, that God has not only detrine of divine decrees discourages creed that some should be saved, people from the use of means.- but that all who are saved, shall They say, if God has decreed we be saved in consequence of their should be saved, we shall be saved, repentance, faith and holy obedilet us do what we will. And if he ence, they would in a moment, see has decreed we shall , lost, we that in order to be saved, they shail be lost, let us do what we must repent, believe and live ho. will. It is, therefore, no matter Ty lives. If they would only keep what we do. But with equal pro

in mind that God has not only depriety, they may say the same, if creed that some should be lost, divine foreknowledge be true.

but also that none shou d be lost, They may say, if God certainly ! only those who continue through foreknows we shall be saved, we life impenitent, unbelieving and shall be saved, let us do what we unholy, they would easily see that will. And if he certainly fore- l it is matter what they do. They would easily see that none would own free choice. In this moral be lost, only in consequence of agency consists. There canoot their impenitence, unbelief and be greater moral liberty, than for unholy lives.

men to choose and refuse, and to The same is true of the fore- act voluntarily, in view of motives. knowledge of God. He not only This men do, when fulfilling the foreknows the end, but he fore- divine decrees, and acting accordknows all the means to bring about ing to divine foreknowledge. Mathe end. The means foreknown ny examples of this might be are absolutely necessary to bring brought from scripture. Two or about the end. God not only fore- three only will be sufficient to knows who will be saved, but he mention. The Assyrian was sent, foreknows that all who will be sav- by the determination and accorded, will be saved in consequence ing to the foreknowledge of God, of repentance, faith and a life of to destroy and cut off sinful paholy obedience. And he not only tions. Yet he acted with all posforeknows who will be lost, but he sible freedom. He chose what he foreknows that all who will be lost, would do, and acted according to will be lost in consequence of their his choice. His choice is expresimpenitence, unbelief and wicked sed. He did not mean to accomlives. Hence this objection, when plish the purposes of God, but it brought against either of these doc- was in his heart to destroy, and trines, is wholly without founda- cut off nations not a few. It was tion,

afore determined and foreknown Again, objectors say that the to God, that Pharaoh would not doctrine of divine decrees deprives | let the children of Israel go. Yet men of their moral agency. It he acted as freely in refusing to makes them machines. They must let them go, as ever he did in all act just as God has decreed they his life. The crucifixion of Christ should act. But they may as well is declared to have taken place say the same, in view of the fore- according to the determinate counknowledge of God. If he foreknows sel and foreknowledge of God. how men will act, they must act Yet his crucifyers acted as free just as he foreknows they will act. moral agents, in putting him to Hence, if they have no agency in death. They chose to crucify the one case, they have no agency him, and with their wicked hands in the other. If they are machines they did as they chose. Hence in the one case, they are machines neither the decrees, nor the forein the other.

knowledge of God, deprives mer But this objection, like the oth of their moral agency, nor frees ers, does not lie against either of them from criminality. these doctrines. God has not on- Another objection brought tly decreed that men should act, gainst the doctrine of divine de. but he has decreed that they should crees is, that it leads to licenact as free agents. And God not tiousness. Objectors say, It makes only foreknows how men will act, men wicked. Sinners will say, but he foreknows how they will * Our case is determined for eteract as free agents. Though neither nity, we know not how. We may the decrees, nor the foreknowledge be happy forever, or we may be of God, renders the actions of miserable forever. We may as men certain; yet neither of them well be easy, and take what sinful lays any natural necessity upon pleasure we can in this world." men. Men always act of their 'But they may say the same, if the

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