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what Christ has done. Thus the Doctor has wholly cut himself off: he cannot plead the sufferings of Judas, he tells of, as be. ing necessary for any of the above purposes.

Neither can he plead Judas' sufferings as a necessary event with the death of Christ, and long foretold, to convince the world that Christ is the true Saviour. This would bring ''s back on the fame ground again. Why should an unlimited Being be necessitated to connect the temporal damnation of one man with the death of the Saviour of all men ? And to place the matter bevond dispute that he was come, according to ancient prophe. cies, to save all men, lie must firft, in fact, damn one!* 'The Dolor spurns at this idea, as in these words : It is to far, that · God would have done better if he could; but that he could not ; • He acted out himself with as much kindness as he could, and 'wished to have been more kind, had it been possible, in the na'ture of things.'

Neither can Dr. H. plead that most awful anguish and torment of Judas to have been useful in leading him to repentance.

Aflictions,' he says, 'in this world, do not make finners any better; but are invariably, only an occasion of their growing 'worse and worse, if the special, almighty energy of the divine • spirit does not attend them.'t But, if we credit the Doctor, the special energy of the divine fpirit did not attend that utmost tor. • ment' of Judas; for he died in awful anguish and utter des* pair.' So his damnation was only the occasion of his growing worse and worse. And as he is now cut off from a vast proportion of happiness, reduced to the lowest stage of it, among all the redeeme:1, as Dr. H. pretends; we cannot see the least advantage arising to him from his former sufferings. He is no more blessed in eternity, for having been damned in time. Dr. H. cannot plead that Judas must have been damned in eternity, had he not been damned in time. For this would argue that he is not now saved by Chrift: or that his damnation was some way meritorious as to his falvation. Or this plea made by Dr. H. would contradict his unlimited plan, we have just seen.-Neither can the Doctor plead again, those unexampled sufferings of Judas to have beeu instrumental in preparing him for higher enjoyments in heaven. This would deny what he has asserted as to the place of Judas in heaven.

After all, the Doctor, or his advocates will still urge those sufferings of Judas, to have been the occasion of special good; by

exhibiting It is fimetimes difficult to know whether Dr. Huntington is most at war with himself or his Maker. + P. 206.

exhibiting a most folemn warning, in all after ages, to such as reject a crucified Redeemer, or turn traitors to the cause of rightcousness. This is granted at once, but then the Doctor's plan must be wholly rejected. Going on his plan, it is only adding to the catalogue of his contradi&tions. For this is granting the diftin. guished blessings of the gospel to be the occasion of the greatest curse to one, who abuses them; so to render them a more rich blessing to another. And that God sees fit to make the misery of one, the occasion of happiness to another. Which is granting the truth. But Dr. H. would say of this, though the gospel be

glad tidings of great joy to one, yet it is very sad tidings to ano. . ther.'* Also, that 'the great work of the Son of God can ad. • mit of some amendment.'

Thus the entire uselessness, on Dr. H's plan,of those inexpressible evils which befel one of the human race. They were of no use in the awful hour of Christ's death; either further to illuftrate the divine attributes, or to mark out the real Saviour, according to ancient prophecies, or to exhibit to men a more so. lemn warning against fin. Neither were they in any fenfe the occasion of good to Judas. Hence, we see where Dr. H. is now driven to, and where every universalist must be driver, when his scheme is followed up. This shocking consequence, and as blaspliemous as it is, Dr. H. cannot escape it. Viz. God takes . pleasure in that painful death of Judas: God takes pleasure in • his endless degraded state in heaven. And this divine pleasure • is not an holy pleasure, it is not suited to promote the highest

good of the created system ; but this divine pleasure is merely self-gratification !' And this is equally degrading to the great God himself! If God can, in one single instance, infli&t evil, or punishment on any one of his rational creatures, without promot. ing the good of others by it, however this rational creature so punished my deserve it; it cannot then be strictly said, · The

goodness of God endureth continually.'+ And if God may, without doing any good whatever, torment one of his rational crea. tures for the space of one hour, then may God do the fame for the space of two hours, four hours, and so on without end. the Do&tor's plan, therefore it is wholly uncertain how great evils of every kind may yet exift. On his plan also, it is wholly uncertain how far the evil of every kind may yet overbalance the good. Yea, if the divine Being can, according to Dr. H. in one infiance, do evil, or inflit evil on one of his accountable creatures, without doing any good by it to another, we have then nothing to


P, 17?

+ Pfal. 52. 1.

ensure us but what all created good will, finally, to give place to created evil, be banished from the universe. The Doctor's plan of course is, above all others, the most limited. Unless it be an unlimited plan of evii.

But it was impoffible for him to have pointed out, directly, any good end to be answered by what befel Judas. Unless he had, in the same precept, so far invalidated his main arguments. It was also impossible for him, with any colour of consistency, to have wholly omitted this notable case of Judas. But in his arduous task of getting the son of perdition' out of hell, he has wholly defaced his own picturesque account of the Jewish state, in its meridian glory of gospel ordinances : He has made the richest blessings of the gospel, as outward means, terminate in a curse; to one of the human kind, certainly, and that without doing the least good to others : He has contradicted the main arguments used to support his own scheme: He has degraded one of the inhabitants of heaven: He has indeed degraded all heaven : Yea, he has degraded the great God himself!


I am,


Dr. H's definition of the gospel compared to what he says of the aposate Jews, and of the Limitarians his opponents.


perdition ;' or he gives the same character to those who crucified Christ, and persecuted his disciples, as he does to Ju. das. Having recourse to what the apostle Paul faid of the unbelieving Jews. •The apostle bewails,' he says, from his own former bitter experience, hardness of heart, and enmity against Chrift; the miserable case of that nation as a body. They wifhed themselves at the greateft diftance from Chrift, and all • his offered grace.'--' He saw but very few of them reconciled • to their Messiah, or in the knowledge and enjoyment of the ben*efit; only a remnant possessing the knowledge, sense, and com. . fort of salvation.' • Many more gentiles had come to the knowl. * edge and comfort of eternal salvation than of the Jews.'* The great body of the Jewish nation, therefore, only a remnant'exi




cepted, is here characterized as having an utter contempt and abhorrence of the glad tidings of the gospel. •They wished them. *selves at the greatest distance from Christ, and all his offered 'grace.' And they were filled with hardness of heart and bit‘ter enmity' against Christ; the same as filled the heart of Judas, after fatan entered into him, and ftirred him up to betray Chrift. The Jews of course were far more envious to the doctrines of the cross than the Gentiles. Many more gentiles, had come to the knowledge and comfort of eternal falvation than of the Jews.'

The Doctor supposes their enormous fin to have been their pointed oppofition to the doctrine of universal salvation : preached, as he allerts, by Christ and his apoftles. They rejected,' says he, an all-fufficient atonement, and eternal life, on the same

footing that any publican might have it, or any poor scandalous 'dog of the gentile world. For they gave other nations no bet‘ter epithet. They did not at all understand how, in Chrif (the

only character that God hath the leaft respect unto in the final * salvation of all men) every valley was filled, and every moun.

tain and hill made low,'* And when the gospel door was set ' open to all nations of the earth, as well as to the Jews, the doctrine (of universal salvation) was so strange, so far beyond all the notions of grace and salvation, cver entertained among *the covenant people of God; and so exceeding mortifying to 'the pride of their hearts, that it was abhorred and rejected.-In. ' deed, when Jesus first gave this intimation (of the salvation of * all men), they, who had jud been gazing at him with pleasing * wonder, were so chagrined at the idea that a whole world of hea. 'then dogs should be set on a footing as respectable as then.

felves, that they wished him nothing better than instant death.'t Thus the enormous sin of the Jews : and the reason why they were soenraged at Christ, as Dr. H. says, was because he preached universal salvation.

The Doctor proceeds further, to give the reason or cause of the Jews being so enraged at Christ for his preaching this doctrine. • The motive,' he says, ' why the Jews were more malicious per.

secutors of Christ, and the primitive christians, than other men, • was quite natural to all mankind. It was not because they were * worse than other men, or more malicious by nature; but they · had been so long honoured of God, and distinguished by pecu. liar privileges, that they felt them in their hearts as a monopo. ly: Even as a man descended from an ancient, noble family, has ' no idea that it is fit, in the course of providence, that the chil. dren of beggars immemorial, should ever become as rich and no

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* ole as himself and his posterity. This is human nature in every

It was not therefore because the Jews were worse by nature, but it was what is common to human nature in every age. Which is the same as allerting that men are naturally selfilh, and so selfish as to grasp in, or monopolize spiritual things, as they would temporal things. Every man is to selfish by nature, he would take all happiness to himself, and leave the rest of the world to eternal misery. Or, at least, that all the relt of the world should either have happiness or misery, to eternity, just so as would moit contribute to his own eternal happiness. So as a rich miser would make all the world his flaves, or in the best way subservient to his own avarice. This is plainly the Doctor's reasoning. And the longer the Jews were favoured with the peculiar privileges of revelation or the gospel, the more this monopolizing spirit in them increased, and the more they despised Christ and his disciples. Thus far he gives the Jews their character: having that fame proud, covetous, persecuting spirit as Judas had, when he fold his Master for thirty pieces of silver.

But in giving the character of the unbelieving Jews, Dr. H. gives that of the limitarians his opponents. For he often involves them both in one. •The calvinistic scheme, in the limi. *tarian fense,' he says, is full of contradi&tion and absurdity. • The same may

be said of all the rest that ever have been advanced * in the world, except this alone,'t that is, his own scheme. A viler character can hardly be given, certainly as it relates to articles of faith if not of practice, than the Doctor here gives of those who hold to future punishment. Yea, he here characterizes all others, in the same manner, that bear the christian name. “The * same may be said of all the rest,' of all schemes of religion that have ever been advanced, except his own.--Of the preaching of his opponents he says, 'it hath always been clear demonitra. * tion, that there is great duplicity and illusion in it.'I The Doc. tor continues, the limitanian plan gives satan a grand victory * and triumph, in all he had in view, or ever had any hope to ac'complish. It considers Christ as concurring with him, in the * main, in all that he desired.'j ' Another argument against the • limitarian scheme is this : No inan, on their principles, can do his • duty; even if his whole heart and disposition were perfectl;:

right.'ll God's law of nature crics out against it, with all the • authority of the divine Being himself.'I .Indeed there is nu • salvation, on the limitaren plan; but the same that was so plea 'fing to that devout pharisee in the temple, Luke xviii.'*** On * the limitarian plan,they,who are saved, will be saved by their own

works. * P. 39, 40. + P. 182. $ 2. 181. § P. 213 ! P. 285. I P. 279. ** P. 323

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