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rupted, unperverted state, would approve and concur in. And they are accounted for by principles well known to us; principles of eternal and immutable justice. Not reasons which he has concealed in his own mind, but such as he has made us perfectly capable of understanding; and such as he has clearly revealed to us in his word.

But though the general tenor of scripture seems so foreign from the doctrine we are considering, and not easily reconciled with it; there are particular texts in which it is thought to be expressly taught, or so clearly implied, that their force cannot be evaded.

The first text alleged by Professor Woods, in the pamphlet before me, is (John xvii. 2) "That he should give eternal life to as many as thou hast given him,” and, (John vi. 37, 39) "All that the Father giveth me shall come to me, and him that cometh to me, I will in no wise cast out. And this is the Father's will, who sent me, that of all which he hath given me, I should lose nothing, but should raise it up at the last day."

With respect to the first of these, it cannot have been our Saviour's intention to declare, that a certain definite number of mankind were appointed by the Father to receive the benefit of his mediation and sacrifice, and obtain salvation, exclusive of all others; and without any thing in them, as the ground of this preference and choice, for the reasons that follow.

In the discourse with his disciples, (ch. xv.) which stands in immediate connexion with the prayer, of which this text is a part, he addresses the same per

sons, of whom he here speaks as "given him of the Father," in language implying, that they might " abide in him, and bring forth much fruit," or failing to abide in him, might be "taken away, cast forth, cast into the fire and burned." As those who, though chosen and ordained, might or might not keep the commands, and abide in the love of him, who had thus chosen and ordained them. But according to the doctrine in question, there could be no such contingency in the case. All who are thus given, chosen, ordained, and those only, are to bring forth fruit, to keep his commands, to abide in his love, to have eternal life.

In this same discourse, again, (ch. xvi. 27) we meet with the following sentence. "For the Father himself loveth you because ye have loved me, and have believed that I came out from God." Here the love of God is represented, not as the cause, but the consequence, of the faith and love of the disciples, and the plain and obvious meaning of the texts in question, in their connexion with this is, that they were given to Christ, not by an arbitrary selection of them from the mass of Jews, without any thing in their character and disposition leading to the choice; but, because they were seen to be fit subjects for the kingdom of God, ready to receive the faith of the Gospel when offered to them, having already something of the Christian disposition and character, already manifesting an obedient temper, as expressed (ch. xvii. 6), they were already children of God, and were given to Christ, and came to him, because they were God's in a sense, in which the rest

of the world were not; and were then chosen, and ordained to partake in the final benefits of the Gospel, because of their faith and fidelity. This interpretation renders the whole discourse and the following prayer consistent throughout in the several parts, and consistent with the moral character of God, and the moral state of man, as a free and accountable being. With the other interpretation, I do not perceive how the texts that have been mentioned can be fairly reconciled. If by those given to Christ, we are to understand, as Dr. Woods asserts, (p. 54) " a certain part of the human race, who are to have eternal life, and those, denoting all, to whom Christ will actually give eternal life," and as his argument requires, and as he elsewhere states with sufficient distinctness, this choice and appointment to Christian faith, obedience, and eternal life, is wholly independent of any thing in them as the ground of this distinction from the rest of the world; it is impossible to see with what propriety it could be said, that "God loved them, because of their faith and love to Christ," for his distinguishing love was, by that supposition, the cause of their faith, &c.; or how any intimations could be given, that something was yet depending upon themselves; that it yet depended on themselves, whether they should abide in Christ, keep his commandments, continue in his love, and share in the great salvation; for the appointment to all this was absolute, and without any condition on their part, as the ground of it. Besides, I observe that other language of our Saviour in the discourses recorded by

this same Evangelist, is equally favourable to the sup position, "that coming to Christ, believing on him, and having eternal life," are events, not flowing from a sovereign unconditional appointment, but the result of a faithful use of means, in the exercise of a right disposition; and that the difference of character thus appearing between them, and others who neglect to come, who refuse to believe and obey, and fail of eternal life, is the ground and not the consequence of their being chosen, given to Christ, and ordained to eternal life. Thus, (John iii. 19) the ground of men's condemnation is, not an irrespective decree of God, "but their hating the light, loving the darkness, because their deeds are evil." It is their being in character and disposition opposite to those, who escape the condemnation, because they do the truth, and willingly come to the light.

Thus it is, that the reason assigned, and as is clearly implied, the criminal reason why the unbelieving Jews rejected the Gospel (John v. 40) was, not that they were ordained to this condemnation without any thing in them, by which they were distinguished from those, who accepted the invitation; but because they wilfully rejected the Gospel, and refused the eternal life it offered. "Ye will not come unto me, that ye might have life." Again, the same great moral ground of distinction appears in the declaration, (John vii. 17) "If any man will do his will, he shall know of the doctrine, whether it be of God." Those, who are given to Christ, chosen, ordained, who are to know of

his doctrine, to believe in him, and thus to obtain eternal life, are those, who are well disposed to it, who have an obedient temper, who are willing to do his will. The observations which have been applied to this text are equally applicable to the other text under consideration. (John vi. 27) "All that the Father giveth me shall come to me;" that is, those only are given to him of the Father, those only are to receive the final blessings of the Gospel, who come to Christ. It was so when the Gospel was first promulgated. The humble, the pious, the teachable received the Gospel; all those who were of God. The proud, the irreligious rejected it; those who were not of God, but of the world. It has been so in every subsequent age.

And none of those who thus come, bringing with them the spirit of the Gospel, abiding in it, and bringing forth the fruits of righteousness, none of these will he cast off. Of all those, thus given to him, thus coming to him, thus abiding in him, thus bringing forth fruit, it is the Father's will that he should lose nothing.

From this expression in the text, however, as well as the other, an unwarrantable inference is probably drawn; that of the absolute certainty of the final salvation of all those persons, concerning whom it is spoken. But this form of words was evidently intended to express, not the particular decree, but the general purpose of heaven; not the specific effect, which is without fail to be produced, but the object and design of the divine dispensation; to be understood with similar limitations with those, which we apply to the expres

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