Jes. 7. 14. No. 3 Difburfements by order of the Truflees. To Miffionaries, viz. To Rev. David Higgins, Miffionary, New-York fate, New Connecticut, Do. 74 15 160 200 I Do. N. York ftate, Balance, Do. Do. Balance, 10 April 22. Rev. Solo. Morgan, May 13. Rev. Jed. Bushnell, Do. Do. Two payments, 285 Do. New-York and Vermont, Rev. Alex. Gillet, Do. Vermont, Two payments, 95 Rev. Sam. Leonard, Do. Vermont, Advance, Rev. Wm. F. Miller, Do. Do. Two payments, Other Expenses, viz. May 14. 25. Auguft. To Oliver D. Cooke, for Books for New Settlements, 4 4.50 100 Sept. 1. Rev. Abel Flint, for Postage and Stationary, ΤΟ 4 Mefs'rs Hudfon and Goodwin, Printing and Stationary, 26 4 2218 72 Dr. {The No. 4. Treasurer's Account Current. The Miffionary Society of Connecticut, in Account Current To amount of Cafh dif burfed by order of the To 3 counterfeit dollars," Balance, carried to Cre-1 Of the above Balance 2218 724 3 2221 724 } 9669 95 9669 95 Hartford, January 1, 1803. A. KINGSBURY, Treasurer. ̧ A particular lift of the Contributions received in the new fettlements, contained in the general flatement, No. 2. To Rev. David Higgins, in the State of To Rev. Job Swift, in Vermont, A. D. New-York, A. D. 1801. 1801. Amounting in the whole to 224 Dollars 86 Cents, the fum mentioned in preceding statement No. 2. The other Miffionaries have not yet made particular returns. Effex, Georgia, Fairfield, QUESTION. HOW are the invitations and calls to finners, with which the fcriptures abound, and the folemn declarations, that God hath no pleafure in the death of finners, but that they would turn and live, reconcilable with their being left of God to go on in fin and perifh? Or in other words; if God be as defirous of the return and falvation of finners, as thofe ftrong expreffions, particularly in Ezekiel, 33. 11. intimate; what reafons are there affignable, why he, in whofe hand all hearts are, and for whom nothing is too hard, with whom nothing is impoffible, doth not convert them to himfelf, provided the atonement be infinitely full? No. I. HE enquiries here propofed, are in themselves in TH terefting and important-are fuch as often arise in reflecting minds, and are nearly connected with fome of the important and effential doctrines of the gofpel-doctrines, which concern the glory of God, and eternal happiness of mankind. The fubject therefore is worthy of a very ferious and careful attention. It is conceded in the statement of the queftion, that all hearts are in the hands of God, and that he is able to convert all finners to himfelf, if he pleafes.. It will therefore be unneceffary to adduce any arguments in proof of this truth. But the queftion feems to intimate, that the want of a fufficient or infinitely full atonement is the reason, why all finners are not renewed and faved, In anfwering the queftion there- human race. and to render him more mild, compaffionate, and benevolent. Such ideas are not only very erroneous, but alfo very degrading to the divine character. God the Father, as the fcriptures declare, is love or benevolence. He. is as merciful and benevolent as the Son; yea, they are perfectly. one in temper and affections. It is therefore declared, that they are one, and that the Son is the brightnefs of the Father's glory and the exprefs image of his per fon." The Father then was just as compaffionate and benevolent, and as much difpofed to fhew mercy to finners, as the Son; provided it could be done confift ently with the divine glory, law and government, and the highest good of the moral world. And if finners could not be pardoned and faved confiftently with thefe, the Son would no more with it to be done, than the Father; as they are perfectly one in their ho ly defires and wifhes. To fuppofe then, that the atonement was defigned to appeafe a vindictive, implacable temper in the Father, is I. It is propofed to fhew, that the atonement of Chrift is infinitely full or fufficient for all mankind. It may tend to elucidate the subject to make fome previous obfervations upon the nature and defign of the atonement. An atonement is fome expiation or fatisfaction for a crime or offence, made by the offender, or by fome other perfon on his account. The atonement of Jesus Christ respects the fins of mankind, and was effected by his obedience, fufferings and death. Thus the fcriptures declare, that he "bare our fins in his own body on the tree-was wounded for our tranfgreffions-indulging very unworthy and er was bruised for our iniquities, and with his ftripes we are healed. We have redemption through his blood." As many in the Chriftian world have entertained erroneous ideas of the atonement, it may be ufeful to obferve, that it was not defigned to render God the Fa. ther more merciful, and benevolent, than he otherwife would have been. Some appear to have confidered God the Father, as very implacable and vindictive; and God the Son, as very inerciful and compaffionate; and therefore they seem to have fuppofed, that the fufferings and death of the Son were defigned to appeafe a vindictive temper in the Father, roneous fentiments of the character of Jehovah. Neither was the atonement de figned to abate the requirements of the divine law, fo that it does not now require perfect obedience or holiness, but will accept and juftify perfons on account of their fincere tho imperfect obedience. Some feem to fuppofe, that the moral law, which requires perfect holinefs, and curfes for every fin, is very rigid and fevere-that it was hard and almoft unjuft for depraved creatures to be placed under fuch a law-that the Saviour, therefore, pitying their hard cafe, took their part against this rigid law, and bore its penalties It may be further obferved, refpecting the atonement, that it is not fuppofed, that the Lord Je fus endured the fame quantity of pain and mifery, as would have been endured by all mankind, or all the elect thro eternity; had they been loft. As it was the human nature only of the Saviour, which was capable of fuffering; it is inconceivable that he could endure as much pain in a few hours, as innumerable millions of men would thro eternity. Nor was it neceffary, that he should; fince the infinite dignity of his divine nature, united in the fame perfon with his human, gave an infinite value or efficacy to his fufferings. to abate or soften down its rigor- | magnify the law, and make it ous requirements, fo that they are honorable. not now under obligations to be completely holy; but are in fome degree excufable for their failures and imperfections in point of obedience. Such ideas of the atonement and of the divine law are exceedingly erroneous & dangerous, and an evidence of great ignorance of the effential truths of religion. The divine law is the eternal, immutable rule of right, or standard of moral perfection. As far as any rational beings fall fhort of that love to God and their fellowcreatures, or of that perfect holiness or benevolence, which is required in the moral law; fo far they muft in their temper, be wrong and criminal-yea, it is impoffible, that any rational creature fhould be finless or excufable in any neglect of, or deviation from what the divine moral law requires. This law, as the apoftle declares, is holy, juft and good; and is fo viewed by all, as far as poffeffed of real piety. Like the apostle, they delight in the law of God after the inward man, and earneftly defire to be perfectly conformed to its requirements. The defign of the atonement was to fupport the authority of God's holy law, the dignity and ftability of his moral government, and to manifeft his juft abhorrence and displeasure against fin. -The divine law denounces againft every finner eternal death, as the juft wages of fin, as a juft expreffion of his displeasure against it, and as a moft powerful restraint against all wickedness. But had finners been pardoned without an atonement, or any It is then manifeft, that the atonement of Chrift was not defigned to abate or disannul, in any degree, the divine law, that per-thing done to fupport the law of fect and unchangeable standard of right. The Saviour therefore faid, "Think not that I am come to deftroy the law. For verily I fay unto you, till heaven and earth pass away, one jot or one tittle fhall in no wife pafs from the law, till all fhall be fulfilled." He was fo far from lowering down or abolishing the law of God, or taking the part of finners against it as being too rigorous, that one important defign of his atonement was to fupport and God; it would have tended greatly to weaken and destroy its authority, and to bring the divine government into contempt. The appearance of it would have been, that the Moft High was not much difpleased with fin, did not view it as very criminal, and was not in earneft in his threatenings againft it. Thus it would have greatly encouraged fin and rebellion, and been exceedingly injurious to the happiness of the moral world. The atonement therefore |