ally expressed in the Assembly's Shorter Catechism, be admitted as articles of faith, and as the basis of union. The door is open for the admission of those ministers, who, with all their minor differences, receive what are called THE DOCTRINES OF GRACE. Now with respect to such minis ters, the objection, above stated, may be satisfactorily answered in two ways. First. There is no difference of opinion among them, which need to prevent brotherly love, or interrupt ministerial fellowship. As this is, in one way or another, granted by all, no pains will be taken to prove it. Secondly. A general association is of all methods the most likely to lessen the difference of opinion among the orthodox clergy, and to terminate forever that spirit of jealousy and variance, which has so long disturbed them. A little knowledge of mankind is sufficient to convince us, that the present state of separation, distance, and reserve, tends to increase, rather than to remove their discord in matters of faith. If their discord is an evil; if an increasing harmony among them is a blessing worthy to be sought; let them come together, and see each other's face. With respect to every point in debate, let them fully explain their different terms and apprehensions, and engage in the most open and friendly discussion. Let them strive to communicate and to receive light, to disclose lurking errors, and to confirm the common faith. Let them jointly defend that scheme of truth, and jointly promote that experimental religion, which is precious to them all; and let

them unite in fervent prayer to the Author of light and love! Such means, perseveringly used, have never been in vain. The truth is not covered with a veil which cannot be taken away; nor are the hearts of gospel ministers incapable of being meliorated by light, and warmed with brotherly affection.

3. It is said, that such assemblies of clergymen naturally go into notions of ecclesiastical power, and aspire after an unchristian domination.

Reply. It is acknowledged, that this has been the case in former times. But how much soever the influence of ministerial associations or assemblies has been abused; this is no ar. gument against employing them for wise and benevolent purposes. Suppose a particular clergyman has taken advantage of his superior influence to trample on his brethren, and to infringe the privileges of the churches. Does this prove that ministerial influence is in itself an evil, or that it may not be made subservient to the best purposes? How often has civil authority been abused? Yet who will pretend that this is a reason why it should not be supported? This well illustrates the subject before us, if we carefully remember, that ministerial or Christian influence is, properly, the influence of truth, of wisdom, and of prayer. In this sense, the influence of ministers is as necessary to the welfare of the church, as civil authority is to the interests of civil society. With what propriety can evangelical ministers be suspected of aspiring after ecclesiastical dominion, because they endeavour, by union and

joint consultation, to increase their knowledge, their piety, and their usefulness, and to advance the good of Christ's kingdom? The ministry in this State, precluded from wealth and power, have no opportunity, and it is believed, no inclination to obtain any influence, but that of truth and goodness. Animated by the spirit of Christianity, and taught by the experience of past ages, they will, we doubt not, seasonably and watchfully guard the proposed general union against every pernicious tendency.

4. It is further urged by way of objection, that a general asso* ciation in distinction from the general Convention is needless, and, without the approbation of that body, would be dangerous. Jeal ousies, animosities, and obloquies are apprehended, as the natural consequences.

Reply. No objection of this kind can be reasonably urged, unless the general association interfere with the business of the Convention. But the slightest examination will show, that there is no interference. The business of Convention is highly important; but it must be very restricted. So various are the ob jects of attention on that public occasion, and so small is the number of ministers commonly present, that little information can be obtained respecting the state of the churches, and little can be done for the general interests of religion. How can the most ardent friend of Convention be dissatisfied, if ministers, still maintaining their connexion with that body, think it proper to meet at a different time, and for different purposes; purposes, however, which do not

infringe the rights, nor diminish the usefulness of that respectable association. Surely the refusal of the Convention to encourage a general association was not meant to lay any prohibition upon individuals. Particular ministers or associations have liberty to form any ministerial connexion they choose, provided it be not inconsistent with the charitable object of the Convention. If any should attempt to deprive them of this liberty, they would show that spirit of domination, a tendency to which they so hastily suspect, and so resolutely condemn in others.

5. Only one more objection will be noted. It has been said, that we ought to know beforehand not only the outlines of the proposed plan, but its particular ends, rules, c. in order that we may judge whether it is expedient to encourage it.

I observe, in reply, that it does not belong to an individual, who advocates the general object, to enter into all these particulars. And if those, who have already met with a view to a general association, should proceed at once to agree upon an ecclesiastical constitution; it might be thought unseasonable and injudicious, and prevent, instead of facilitating the addition of other associations. As it is designed, that the general association shall embrace the great body of orthodox ministers in Massachusetts; it is best that they should come together for deliberation, and that the particular rules adopted, the measures to be pursued, and the direction given to the whole bu siness should be the result of their united wisdom. The greater the number of discerning,

pious characters collected, the more likely will they be to devise a plan, which will promote the interests of Christianity.

This, then, is the drift and conclusion of the whole. The common practice of men, especially Christians, the present state of the ministry and of the churches, and the genuine spirit of Christianity are considerations, which strongly urge to a general association in this commonwealth. The objections raised against it will not, we conceive, on candid examination, appear of sufficient force to invalidate the arguments in its favour. The foundation is already laid by a respectable number of associations in the western counties, who have met several times with the general union in view, and are taking prudent measures to facilitate the admission of other associations. The proposition has been respectfully laid before the Convention of Congregational ministers, who, as a Convention, thought it not best to adopt any measures in its favour, though a large part, then present, were friendly to the object. The way is now prepared for the admission of particular associations. There is nothing to debar any, who receive the great doctrines of the reformation. The union will take place on a basis, which includes all the essential articles of the orthodox faith. The next annual meeting will be at Windsor, on the last Wednesday of June, 1807.

Grace, mercy, and peace from God the Father, and the Lord Je

sus Christ be with the ministers and churches of Massachusetts ! PASTOR.

PIETY OF PRIMITIVE NEW ENG

LAND RUlers.

THE piety of the primitive rulers of New England is as worthy of notice, as the piety of The the primitive ministers. following directions, extracted from "Instructions for Maj. Benjamin Church, commander in chief of the Plymouth forces, &c. does honour to the religious characters of the commissioners whose names are undersigned.

"You are to take effectual care that the worship of God be kept up in the army, morning and evening prayer attended as far as may be, and as the emergencies of your affairs will permit, to see that the holy Sabbath be duly sanctified. You are to take care as much as may be, to prevent or punish drunkenness, swearing, cursing, or such other sins, as do provoke the anger of God. You are from time to time to give intelligence to the Governor

and Council of Massachusetts or Commissioners of the Colonies of your proceedings, and the occurrences which may happen, and how it shall please the Lord to deal with you in this present expedition," &c.

THOMAS DANFORTH, Pres.'
ELISHA COOKE,
SAMUEL MASON,
WILLIAM PITKIN,

THOMAS HINKLEY,
JOHN WALLEY.

Similar directions were given by Governors Phipps, Stough ton, and Dudley.

ON THE DOCTRINE OF THE ATONEMENT.

In a Series of Letters to a Friend.

(Continued from p. 455.)

LETTER II.

to die, is ascertained by our Saviour's words. "The Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many." A ransom is what is given and accepted instead of the person ran

DEAR SIR,

THAT Christ died for sinners of mankind is often expressly asserted in the Scriptures. "When we were sinners, Christ died for us. He suffered for us in the flesh. He laid down his life for his sheep." This is granted by all, who bear the name of Christians. But some pretend that no more may be meant, than that Christ died for our benefit, as a martyr or witness to the truth of the revelation he made of the will of God; as an example of patience, fortitude, and charity, under cruel and abusive treatment; and that his resurrection might be to us an assuring evidence of his divine mission, and a pledge of the resurrection of the dead. We readily acknowledge that the death of Christ was designed for our benefit in these and other respects. But this does by no means come up to the intended meaning of the sacred writers. The phrase, here used, properly signifies in the original, that Christ died in the room and stead of sinners. This is evidently the meaning of the phrase in Paul's epistle to Philemon; in which he says that he would have retained Onesimus with him "that (ume cov) in thy stead he might minister to me." That this is the sense, in which Christ died for us, that is, as substituted instead of those, who were condemned No. 11. Vol. II,

Sss

life of Christ, his dying in our stead, to save us from that death, to which we were condemned for our own sins. This ransom was given (arr) substituted instead of the many, who are ransomed by his death. This is the exact import of the words in the original Greek, as the great masters of that language agree. Even the most learned Socinians, however reluctantly, have seemed at least to acknowledge this; though they have taken much fruitless pains to evade the plain and obvious consequence.

The words of the apostle are no less determinate. "He gave himself (avrıλurgov) a vicarious ransom.” The expression is remarkable, and exceedingly emphatical. Christ gave himself, his life, a ransom, a price of redemption. This implies that his death was instead of that of the redeemed. But the expression is strengthened, by its being termed a vicarious or substituted ransom for (vwę) instead of all the redeemed. May it not now be taken for proved, that, according to the Scriptures, Christ died in the room of sinners, that by his vicarious sufferings and death he might ransom or redeem them from death, to which as sinners they were liable, and justly con demned.

Farther; the Scriptures teach us that "death is the wages of sin," that is, its deserved and threatened punishment. It was