Imagens das páginas
PDF
ePub

ex

the light of nature, it must be allowed, that they are abundant.

troubled." What is meant by the hidings of God's face, and the withdrawment of the lightly proved by the scriptures. If, of his countenance, and what then, there is a God, who is pos darkness and distress immedi- sessed of every natural and morately fill the mind, the children al perfection, it can be clearly of God, and they only truly proved that he has a right to know. This the Psalmist govern the world, and that all perienced, and sensibly express- moral beings are accountable to ed in the 42d. Fsalm, and at the him. same time reproves himself for his dejection and stirs himself up to exercise hope and trust in God. "Why art thou cast down, O my soul, and why art thou disquieted within me? Hope thcu in God, for I shall yet praise him for the help of his countenance."

ASAPH.

(To be continued.)

On accountability to God.

SMF who admit the existence of a God, are unwilling to believe that he is a moral governor. It is more consonant to their feelings, to suppose, that he is a Being supremely happy in the contemplation of his own perfections, but totally unconcerned about the affairs of this world. From such a God, they Would have nothing to fear. They might safely be as regard less of him and his perfections and attributes, as he is of them.

But such a God as this, is & being of their own imagination and not such an one, as reasor. and revelation declare him to be. who created the heavens and the earth. The same arguments which prove the existence of a God, prove also his natural perfections. If any be disposed to believe, that his moral perfections are not demonstrable from

By right, as it is here used, is to be understood, just claim. It is said, that a man has a right to govern his children. If it be asked, whence is the origin of this right, aside from what is said in revelation upon the subject? The reply is, that it is fit and suitable that he should govern them, and that they should be obedient to him. It is manifest ly for the good of children, that they should be in subjection to their parents. It is true, that in some extraordinary cases, a

child is not under obligation to obey its parent. If the parent be deranged in mind, the obli gation to obedience on the side of the child ceases; or if the parent, from anger or any other cause, should command any thing to be done, which is morally wrong, the child would not be obliged to obey. But the government of a parent over his children, does not fully and justly illustrate the divine gov

A pa

ernment over the world.
"ent is liable to give unjust com-
mands through ignorance; the
Most High is not. The gover
nor of a family may command
that to be done, which is moral-
ly wrong; the governor of the

world cannot.

God has a right to the world, because it is his property. He created it out of nothing, and therefore, it is his own and at

his disposal. If it is his own, and he has the requisite qualifications of a governor, his right to govern it is indisputable. With regard to his qualifications both for natural and moral government, there can be no doubt. His goodness, and knowledge, and power are fully adequate to the undertaking. His goodness will dispose him to do that which is best; his wisdom will enable him to judge what is best; and his power will enable him to carry that judgment into execution. Since, therefore, he is, in every respect, completely qualified for a governor, and since the world is his property, in the most strict sense of the word, he has a perfect right to govern it.

As the Most High possesses those qualifications, which are necessary to constitute a moral governor; so mankind possess those qualifications, which are necessary to constitute moral, accountable beings.

All beings, which are capable of distinguishing between right and wrong, are fit subjects of moral government. Brutes are not capable of making this distinction. They do not possess all those faculties, which are necessary to constitute a moral agent. They are, therefore, not fit subjects of moral government. But man possesses that faculty which is necessary in order to distinguish between that which is morally right and that which is morally wrong. It is not necessary, that men should be acquainted with the revealed law of God, in order to their being the proper subjects of moral government. There is an essential difference between right and wrong; and man is capable of observing this difference, with

out any revelation. The nature of things and that which is suitable in itself are not altered by the publication of a law. Such a character, as that of the Most High, always did and always will deserve to be loved, aside from the consideration of any revealed law; and it always was and always will be wrong to refuse to love such a character. Mankind would be proper subjects of reward and punishment in a future world, if they had never been favored with a revelation from heaven. It would be wrong for them not to love God and each other, whether they expected ever to be called to an The propriety

account or not.

of their loving is not affected, because they are to be rewarded or punished. The heathen are, therefore, the proper subjects of moral government. Whether they expect a future state of existence or not, they are capable of determining the moral quality of actions, and of distinguishing between right and wrong. They feel conscious guilt, and consequently, desert of punishment, for doing wrong, as well as those who are enlightened by revelation. "For when the gentiles, which have not the law, do by nature, the things contained in the law, these, having not the law, are a law unto themselves; which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another." Hence, it appears, that all men are under a moral law. Those, who have not the revealed law, are under the law of nature and the law of conscience. Those, who have the revealed law, will be

judged by that, and those who have it not, will be judged according to the light with which they are favored. All men, therefore, are capable of virtue and vice, and are proper subjects of moral government.

Some are disposed to excuse themselves for not complying with the revealed law, and with the law of conscience, on account of a supposed inability, which they are under, of complying with them. It is one of the plainest dictates of common sense, that men are neither praise or blame worthy for doing or not doing certain things when they are involuntary and under a natural necessity. But the inability of doing right, which men are under, consists wholly in I want of inclination. If they have a mind to do right, there is no obstacle in the way.

Man is conscious of being free; and he cannot possibly have higher evidence of any thing than that which arises from his own consciousness. He has the same evidence of his freedom, that he has of his existence; and it is just as absurd for a man to doubt whether he is free, as it is to doubt whether he exists. He feels that he is a proper subject of praise or blame, reward or punishment. He also treats his fellow-men as such, and if they do right, he praises them, and if they do wrong, he blames them. We have also the testimony of scripture in favor of human liberty. In that, man is represented as a free, voluntary agent, and the proper subject of reward and punishment. If, then, man has intuitive evidence of his own freedom; if he treats his fellow-men as free voluntary agents,

and praise or blame worthy; if he is represented in scripture as free, we may conclude with certainty, that he is possessed of that liberty which is necessary to constitute a voluntary, accountable being-that he is capable of virtue and vice-and consequently that he is a proper subject of moral government.

Some are not content with the liberty of following their own inclinations, or of doing as they please. But what freedom could there be in a man's acting contrary to his inclination? Do we blame a man for an action which he had no inclination to do, and to which his heart was wholly opposed? Or do we ever judge; a man praise-worthy for an action, which is productive of good, where his heart is wholly opposed to that good, and it is perfectly contrary to his wish and intention. In such cases, a man is no more blame-worthy, than the ocean is for drowning people, and no more praise-worthy, than the earth is for producing fruits.

But whether liberty of acting: contrary to a man's inclination be compatible with accountability or not, it is certain that he has not this liberty. He cannot put forth an act of will or voluntary. exercise which is contrary to his present inclination; because that would imply, that he wills what he does not will and that he chooses what he does not choose. It is impossible that he should be inclined the contrary way. from that to which he is inclined. It is therefore certain that man has not the liberty of acting contrary to his inclination, and no one of any consideration or re-flection can desire such a liberty.; It is impossible to conceive, that

an intelligent being can have a higher degree of liberty, than that which consists in following his own inclination.

has been said, that mankind are proper subjects of moral government. They have those facul ties which are necessary to con stitute voluntary, moral, accountable beings. They are possessed of that liberty which is ne

virtuous or vicious. It is in vain to pretend, that every thing takes place by such an unavoidable necessity, that men cannot do otherwise than they do, and consequently that they are not culpable for their evil actions. This excuse never has been and never will be acknowledged before any tribunal as having the least validity. No man's unbiased conscience will admit it in jus

It would appear very strange, indeed, for a man to plead in excuse for not doing right, that he had no inclination to do right?cessary to render their actions Or for a murderer to say, that his inclination to kill his neighbor was so strong that he could not overcome it, and therefore he was excusable? So far is it from being agreeable to common sense, that criminals are excusable, because they follow their vicious inclination in doing wrong, that their criminality is always considered as commensurate with their propensity to do wrong. It is therefore certification of himself; men will tain, from reason, from common sense, and from scripture, that want of inclination to do good, is no excuse.

not receive it from each other; neither will it be received at the bar of God. It will be swept away among the refuges of lies. Men are conscious of their own freedom. They feel that they do wrong, and that they deserve punishment. They will have nothing to plead, before the tribunal of Heaven, in excuse for their evil conduct, but will unite with the Judge in passing sentence against themselves.

It appears highly proper that there should be a general reck

From what has been said, it appears, that the Most High is the moral governor of the universe. All intelligent beings were created by him, and to him they are accountable. He did not make the world, and then leave it to the government of chance; neither did he create man, and then leave him to obey the dictates of his passions with impunity. But he hath appoin-oning day. Many abuse the ted a day, in which he will judge the world-in which he will call all moral beings to an account. He is abundantly qualified to sustain the important office of judgeman tribunals; and many crimof the universe. His character, inals pass through life cloathed as it respects impartiality and with the garb of innocence. strict integrity, is unimpeacha-The judges of this world are ble. He cannot be deceived, for to him the thoughts of all hearts are known. His love of justice will prevent his pronouncing an unjust sentence.

It further appears from what

mercies of providence, and misimprove the talents which are committed to them. Many crimes are not cognizable by hu

not always honest, and if they be, they are liable to errors and mistakes in judging. They cannot know the hearts of men.They can determine the moral turpitude of actions only by con

sidering their tendency and general consequences. But at the great day of account every thing will be adjusted. All will be called upon to give an account, how they have improved the talents which were committed to them. All will be called upon to render an account of their conduct. The trial will be fair and open, and perfectly free from all chicanery. Before the Before the tribunal of Heaven all crimes are cognizable. They will then be judged exactly according to their moral turpitude. All characters and actions will appear in their true light. The garb of sanctimony will no longer conceal pharisaical pride. The hypocrite will appear unmasked. The hearts of all will be laid open to view. The secret things of darkness will be bro't to light. Then the judge will pronounce sentence upon all-a sentence, the justice of which will appear to all moral beings. The true character of the judge will be discovered and honored by the assembled universe.

take away, that every thing will finally terminate in the divine glory. Your sovereign sits upon the throne. His providence extends to all creatures and to all events. He sits at the helm of universal government, and nothing takes place without his permission. He is a glorious natural and moral governor. You who have made the governor of the world your friend, have nothing to fear. He will finally receive you, with a smile of infinite benignity, to those blessed abodes, where the wicked cease from troubling and the weary are at rest.

sinners be afraid. The day of In expectation of this day, let your condemnation is coming. Though you may now swim in an ocean of pleasure, though you may be loaded with the wealth and honors of the world, the time will ere long come, be at an end, and you will be when all these enjoyments will called before the bar of Heaven to render an account of your conduct. Though you may put far away the evil day, it will assuredly come. The retributions of eternity are no fictions. You will know by your own experience that they are dreadful realities. The Almighty God will vindicate his own gov

ernment. As sure as he sits upon the throne, he will not let wickedness go unpunished. If you

In expectation of this solemn day, let Christians rejoice. The day of your redemption is coming. Though you are now despised and rejected of men, though you are afflicted and persecuted, though the wicked triumph over you, the time will ere long come, when you shall be delivered from the malice of your enemies, and when your Saviour shall call them to give an account of their conduct. Though many things are mysterious and gloomy, though virtue is oppressed and vice triumphs, you may rest assured, that every thing will soon be rectified.- In expectation of a judgment You have this consolation, which day, let all examine themselves the world can neither give nor land see whether they are pre

remain impenitent, your judge will be inexorable. He will turn to you, with a look which will fill your souls with the regions of despair. horror, and will consign you to

« AnteriorContinuar »