he will ever possess, and all that is requisite to form his purpose concerning any being or event. He can determine as justly and as wisely at one time as at another. In itself considered, the difference is nothing, whether he decide what to do at the time of acting, or in any point of preceding duration. His conduct would be the same, and the event the same. Nothing is gained by supposing that God has no purposes respecting his own conduct previously to the time of his acting, if we allow that he does not act without designing to act.

MINORIS.

For the Christian Magazine.

THE CRIMINALITY OF UNBELIEF.

IT is a criminal thing to disbelieve what God has spoken. One fact is sufficient to support this assertion, and that is this: unbelief is condemned in the scriptures. The Israelites were censured for not believing the divine declarations respecting the promised land, and for their consequent refusal to go, at the command of God, to take possession of it. "And the Lord said unto Moses, how long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them." Moses and Aaron were censured for their unbelief at the time when water was brought from the rock to allay the thirst of the people. "And the Lord spake unto Moses and Aaron, because ye believed me not to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them."

In the New Testament, unbelief is censured in terms equally strong and decisive. "He that believeth not, is condemned already, because he hath not believed on the name of the only begotten Son of God. He that believeth not the Son shall not see life, but the wrath of God abideth on him." "If ye believe not that I am he," says the Saviour, "ye shall die in your sins."

If

Nothing can be more evident to every attentive reader, than that unbelief is condemned in all of the passages here quoted. mankind are not criminal for their unbelief, it is impossible, I apprehend, to give any rational interpretation of these passages.

But here I shall be told, "that mankind always form their opinions in view of the evidence which is before them; that when they perceive evidence that any declaration is true they cannot help believing it; and that when they have not sufficient evidence of its truth, they cannot believe it, even if they would. As, therefore, they cannot control their opinions, it is unjust to censure them either for their belief, or unbelief.” To all this, the fact, that God does censure those who disbelieve his declarations, is a sufficient reply. This fact, if we are satisfied of his goodness, is a conclusive argument that they are criminal, whether we are able to see the propriety of their being so considered or not. But we are not left in the dark on this subject. We are able, not only to ascertain as we have done the fact, that they are considered as criminal for their unbelief, but to see clearly the propriety of their being so considered. This is made evident, in the first place, from the fact, That

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what God requires mankind to believe, is accompanied with sufficient evidence of its truth. God has never required any of his creatures to believe, without evidence to support their faith. His promise to the Israelites, that they should inherit the land of Canaan, was accompanied with sufficient evidence that it would be fulfilled. His oath on this subject was ample evidence. But as though this was not sufficientthough they might doubt his ability, even when they were convinced of the sincerity of his intention to put them in possession of their inheritance, he followed his declaration with a series of miracles. The judgments which he brought upon Egypt for their sakes, their miraculous passage through the Red Sea, and their supply of bread and meat from heaven, fully evinced not only his purpose, but his ability, to perform bis promise. The unbelief of this people, therefore, did not owe its existence to any want of evidence.

Christ did not require the Jews to believe that he was the Son of God, without evidence to support this claim. He showed them that the prophecies respecting the Messiah were fulfilled in him. He wrought a great variety of miracles, such as healing the sick, raising the dead, and casting out devils, to prove his mission from heaven. They did not disbelieve him because they had no evidence that he was the Son of God, but in opposition to all the evidence which was necessary to place to place this fact beyond a question.

Mankind are not now required to believe any thing without evidence of its truth. The divine authority of the scriptures is supported by the same prophecies and miracles, in connexion with

numerous others, by which Christ proved himself to be the promised Messiah. What is said in the scriptures in regard to the character of God, the character and work of Christ, the character and state of man-what is said in regard to the conditions of salvation, the existence of the soul after death, the resurrection of the body, a day of judgment, and future rewards and punishments, is in very plain, and unequivocal language. The declarations of Jehovah upon these practical and important subjects are not difficult to be understood. To suppose that he has given a revelation upon these subjects which bis creatures cannot understand, is absurd. This is to suppose that he has, in fact, given them no revelation at all. If we admit that God has said any thing upon these important subjects, for the benefit of his creatures, we must admit that what he has said may be understood. dence on all these, and indeed, upon every other important practical subject, sufficient to lead all, who attend to it as they ought, to a reception of the truth. Those, therefore, who reject the truth, do this, not by regarding the light of evidence, but by resisting it. But who will deny, that in resisting the light of evidence, there is criminality? Or who will hesitate to affirm, that all the unbelief, which is the consequence of such resistance, is sin ?

There is evi

2. Unbelief is often the consequence of neglecting the study of the scriptures. The proper means of ascertaining what God has said, is the study of his word. By studying this, and attending to the fulfilment of the prophecies which it contains, and the other evidence of its divine origin,

which will naturally come in their way, individuals may become satis. fied that it is the word of God, and the only infallible guide of their faith and practice. By studying the doctrines and precepts which it contains, they may satisfy themselves in regard to what God has, and has not revealed. But there are many who disbelieve what God has said, who do not study the scriptures. They do not consult them to know whether mankind in their natural state are wholly sinful, or not;-whether they must be renewed in the spirit of their minds, or not; whether salvation is wholly by the grace of God through Jesus Christ, or not;-whether the righteous will be forever happy, and the wicked forever miserable in a future state, or not; or whether God, as a Being of infinite wisdom, power, and goodness, works all things after the counsel of his own will, or not. Some are so indifferent to the subject of religion as not to exercise their minds at all on questions like these. And many who do occasionally think and speak on these subjects, form their opinions much more from the conversation of others, and from their own unassisted reflections, guided by a dark understanding and a depraved heart, than from the study of the Bible. Now is it not evident, that those who disbelieve the declarations of God, in consequence of not studying his word, the appointed means of knowledge upon all subjects of religion, are criminal for their unbelief? What if they do not perceive evidence of the truth of this or that doctrine, or precept, which God has revealed? Can this circumstance excuse their unbelief, when they have ample evidence within their

reach, and might examine it to their satisfaction? Certainly not. If in this case, they are so ignorant of the will of God as to reject it, they are criminal for their ignorance, and accountable for all the unbelief which is its necessary consequence.

3. Many disbelieve what God has said in consequence of not studying his word with a due degree of attention and constancy. This class do occasionally study the word of God; but they study it very unfrequently, and with a great degree of listlessness and inattention. They do not half so frequently, take the Bible into their hands, as they do other books of infinitely less importance. And when they do look into this, they do not peruse it with any thing like the attention which they give to other books. They read the Bible, not with a determination to understand it, but, perhaps, to quiet conscience, which will not allow the total neglect of it; or to keep up the appearance of religion, which is deemed of importance by those among whom they live; or to find arguments to support a favorite hypothesis which they feel an interest in defending. Now although the will of God is very plainly revealed in the scriptures; yet we cannot expect that it will be known by those who indulge themselves in this state of carelessness and inattention. God did not give his word to be an infallible guide to those who will not peruse it; nor to those who will not peruse it with attention and constancy. It cannot be expected that persons of this description will know and receive the truth. They will doubtless reject it. And if they are criminal for their neglect of the scriptures, they must also be for that

unbelief which a due attention to them would have prevented. 4. A heart opposed to the truth, is another reason why so many disbelieve what God has spoken. The truth upon the subject of religion is disagreeable to sinners. This the Saviour asserts in language too plain to be misunderstood. "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." Mankind in their natural state are all sinners. They, therefore, naturally hate the holiness of God, because this condemns them. Conscious that they are sinners, and disposed to continue in their sins, they naturally hate the character, law, and government of God, because these are all holy. For the same reason they hate the truths, which relate to the character, law, and government of God. Conscious that they are sinners, and disposed to continue in sin, they hate Christ because he, as a Saviour, brings their sins to light, and exhibits them to the universe in all their native deformity. For the same reason, they hate the whole plan of redemption which he is engaged in accomplishing. This, not only makes manifest their sins, but calls upon them in the most affecting and solemn manner to forsake them. They hate the truth respecting the judgmentday, and the retributions of eternity, because in these they see the disgrace and ruin which nothing but repentance can pre

vent.

Now this opposition of heart to what God has spoken, does more than any thing else to keep them

in unbelief. Although it cannot influence them to disbelieve the truth, when all the evidence of it is before them; yet it can, and does influence them to turn away their attention from this evidence, so as not to feel its force. It influences them to seek after arguments in opposition to the truth, and prevents that patient, candid and impartial investigation of subjects, without which the truth can never be fully known. But can mankind be excusable for their unbelief, when it is the result of opposition to what is revealed? As opposition to the truth, which God has revealed, is itself criminal, all the unbelief which results from this must also be criminal.

5. Mankind are often led to disbelieve what God has spoken, in consequence of listening to those who contradict his declarations. The Israelites believed that the land of Canaan was a good land,→

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"land that flowed with milk and honey," agreeably to the divine declaration, until ten of those who were sent to search it out, brought up an evil report respecting it. In consequence of listening to the false representations of these spies, the body of the people distrusted the word of God, and believed that the land was not worth possessing; or however valuable when possessed, it was absolutely beyond their reach. It was because they had listened to those who had contradicted him, that God says to Moses, “How long will this people provoke me? How long will it be ere they believe me?"

Our first parents believed God, until the Serpent came and contradicted him, saying, "Ye shall not surely die." As soon as they listened to, and believed in this declaration of the arch deceiver,

they could not believe what God had spoken. So it is with multitudes in every age; they begin to listen to those who contradict the sayings of the Most High, and then they of course disbelieve what he has said. But if mankind disbelieve what God has said in consequence of listening to those who contradict him, they are certainly criminal for their unbelief. They ought not to listen to those who contradict what God has said. They know, or may know from his word, what he has said, and knowing this, they act a very unwise and criminal part to listen to those who contradict him.

are sometimes

6. Individuals led to disbelieve what God has spoken, in consequence of not humbly seeking the guidance of the Holy Spirit in their researches after truth. "If any of you lack wisdom, let him ask of God, who giveth to all men liberally and upbraideth not; and it shall be given him," is the direction and the promise given to all who are desirous of knowing the truth. One means of coming to a knowledge of the truth, a means which God himself has appointed, and which he delights to bless, is, seeking the guidance of his Spirit. But there are many who never ask with a humble, believing reliance upon God, for his direction in their researches after truth. They investigate every subject which comes before them, with a proud dependence upon the strength of their own understandings. Now, although God has made the truth plain to those who seek after it in his own appointed way; yet he has not made it so to those, who are under the influence of pride and self-sufficiency, and who seek after it, with a reliance upon their

own unassisted reason. They may and do mistake. But as they are criminal for not seeking divine assistance, they must be criminal also for that unbelief which this assistance might have prevented.

The reason, then, why God censures unbelief, is plain: It is the result of improper affections or conduct. It does not arise, as is often pretended, from the want of evidence, but implies the neglect or abuse of the means of obtaining evidence, or a wilful resistance of its light when it cannot be wholly obscured. It is a species of dishonesty with God. The subjects of it do practically contradict his assertions, and renounce him as an object of their confidence. To say that this is criminal, is to tell but half the truth: It is also dangerous. It prevents the reception of the most important blessings which the gospel offers, and draws upon its unhappy subjects, the worst of evils which either the law or gospel threatens.

A.

For the Christian Magazine. A FAITHFUL EXHIBITION OF THE GOSPEL, THE OCCASION OF DIVISIONS AMONG MEN.

THE gospel may be said to be faithfully exhibited, when all its doctrines are clearly, connectedly and fully preached; and when all its duties, with the obligations of men to perform them, and the consequences of performing and of neglecting to perform them, arc clearly stated. The gospel is, in its own nature, a pure, peaceable and benevolent system. In its genuine tendency, it is suited to reconcile men to God and to one another. If all men were consistent Christians, peace on earth would be universal. Still, how