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ever.

EPOFEISTAR XAGAZINE,

I PRATER OF MOSES.

mended from page 162.)

Expos his ways, is, that he might have an The formation of the moropportunity to display his mercy al character and the temporal and fry, the vessels of wrath in pardoning sin. Had there been eternal destination of creatures, a estruction." Had there no sinners to pardon, the mercy of makes such a varied and striking a neked to punish, the DiGod in providing an atonement display of the sovereignty of God, sta to abhor and punish

Heter have been seen. and in forgiving the guilty, would that no intelligent being in the never have been displayed. But universe can be unaffected in view 1. the song of Moses may now, God can make known the of it. God hardened the hearts of we are informed, that riches of his glory on the vessels the Egyptians, that he might, by "a part of the employment of mercy. He can, through Jesus this means, have an opportunity avenly hosts forever,-Christ, make some to the praise to display his power and sover. its world, can conceive of the glory of his grace. This eignty in Egypt. And how sig. so and joyful feelings, display will occasion a new song nally did he display these perfec- .. inspire the heavenly to be sung by creatures. Saints tions there! What fear fell on all as they sing, " Thy right and angels can now sing, "O give the heathen nations, who heard of Lord

, is become glorious thanks unto the Lord, for he is the overthrow of the Egyptians and good, for his mercy endureth for the deliverance of Israel Indeed,

The errour and wickedness this was the very purpose, for of men furnishes also an occasion which God raised up. Pharaoh, for God to display his patience in “ that He might show his power in bearing with the wicked. He can him, and that his name might be now, and does “ endure with much declared throughout all the earth." long-suffering, the vessels of wrath The errourand wickedness of crea - 4x enquiry is, whether fitted to destruction,” and appear / tures will also furnish an occasion noter can be reasonably to the whole intelligent creation, for the eternal display of the Dias the Lord, the Lord God, mer- yine goodness and justice. Every time aid, that if he ciful and gracious, long-suffering instance of the exhibition of Divine ested out of the book of and abundant in goodness and justice is an indirect display of Ditruth.” Another reason, why God vine goodness. So sung the interen. Perhaps, how makes men to err from his ways | spired Psalmist. " O give thanks le carte cannot be supis, that he may have an opportunity unto the Lord, for he is good, for to display his sovereignty. This his mercy endureth forever. To is the reason he gave Moses, why him that smote Egypt in their first he hardened Pharaoh's heart. in unto Pharaoh, for I have har- ever; and brought out Israel froni ansaction is implied in dened his heart and also the hearts among them, for his mercy endur, Tith the Divine deter

Go born, for his mercy endureth forof his servants, ihat I might show eth forever. But overthrew Pha- aadestroy that idolatrous these my signs before him. that thou mayest tell in the ears of for his mercy endureth forever." thy son and of thy son's son, what | By reason of the eternal punish- tut them out of the book things I have wrought in Egypt, ment, which will be inflicted on and my signs which I have done the finally impenitent, the redeem Waser, no dissatisamong them, that ye may know ed will forever see and feel the ashow that I am the Lord.As cre- tonishing goodness of God, in sav. ator, God. possessed a supreme ing them from the same torments, hat unless Moses had right to make all things for him which they deserve; and the whole self. ed this power, in actually making nature of sin, and the infinite jus. have praved to be

But, if he had never exercis- intelligent creation will see the evil all things for himself, yea even the tice of God, while the smoke of wicked for the day of evil, crea- their torment ascendeth up forever tures would never have been able and ever. to see so much of God and have to show his wrath and make his such occasion " to fear before power known, endured, with much

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66 What if God, willing Gendas determination

aces of that book. Hence oh bas inferred, that Moses

Bru: a) that he was dissa bat gracious pur.

long suffering, the vessels of wrath | in power. Thy right hand, O fitted to destruction." Had there Lord, hath dashed in pieces the been no wicked to punish, the Di- enemy, and in the greatness of vine diposition to abhor and punish thine exceliency thou hast oversin, would never have been seen. thrown them that rose up against But now, the song of Moses may thee. Thou sentest forth thy be sung, and we are informed, that wrath, which consumed them as it will be a part of the employment stubble. Who is like unto thee, of the heavenly hosts forever.- O Lord, among the gods; who is Who, in this world, can conceive like thee, glorious in holiness, the solemn and joyful feelings, fearful in praises doing wonders." which will inspire the heavenly

S. C. hosts, while they sing, “ Thy right (Remainder in our next.) hand, O Lord, is become glorious

FOR THE HOPKINSTAR MAGAZINE,

66

Doubtless some have been blotted

out of the book of life. In the ON THE PRAYER OF MOSES.

last chapter of Revelations it is (Concluded from page 162.] said, “ If any man shall take away The next enquiry is, whether from the words of the prophecy of Moses' prayer can be reasonably

this book, God shall take away his justified.

part out of the book of life.". Some have said, that if he pray- Surely, this threatening has not an ed to be blotted out of the book of exclusive reference to the elect: life, his prayer must have been God does not mean to say, “ If altogether wrong. Perhaps, how- any shall commit this crime, I will ever, the charge cannot be sup- reverse my determination to save ported.

him.” In the sense of this passage, 1st. His prayer does not imply and in the sense of Moses' prayer; any dissatisfaction with the Divine a person's having his part taken purposes.

away, or his name blotted out of No dissatisfaction is implied in the book of life, is nothing more his prayer, with the Divine deter- nor less, than his being sealed over mination to destroy that idolatrous to perdition. From Moses' words, generation. God had not yet re- therefore, it cannot be inferred, vealed to Moses, his determina- that he ever knew, much less that tion to blot them out of the book he was at that time sensible of

God's determination to save him. In Moses' prayer, no dissatis- But Moses might have known, that faction is implied with God's de God had decreed his salvation, termination to save him. It may

and still not have thought of that be said, that unless Moses had decree, when he offered this petibeen, at that time, sensible that tion. It is not in the power of the

in the book of life; human mind to think of more than he would not have prayed to be

one thing, at one and the same blotted out of that book. Hence time. Moses' mind might have it will be inferred, that Moses been so intensely occupied with knew it was God's determination the guilt and danger of his people, to save him; and that he was dis- as to exclude every thought repleased with that gracious pur-specting the Divine purposes. In

a similar way, we may account

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for the prayer of the man Christ did not imply delight in those Jesus, that the cup might pass evils; then in the other case, his from him, which he knew the Fath- choice to suffer an eternal evil, did er had given him to drink. In not necessarily imply a delight in view of his sufferings alone, he that evil. It is not absurd to supcould not forbear praying that the pose that Moses regarded the good cup might pass from him. As soon

of his people and the cause of reas he thought of the Divine pur- ligion, more than his personal good. poses, he exclaimed, “ Not my It is absurd, to suppose, he was

, will, but thine be done."

unwilling to sacrifice what he reMoses prayer does not imply garded less, for what he regarded any dissatisfaction with the Divine

It is the same as to supwill respecting an atonement. Per-pose, that his regard to the first, haps it will be said, that Moses might be equal or superior to his could not expect God would be regard for the last, which is conwilling to accept the atonement trary to the supposition. proposed. Perhaps Moses did not 3d. Moses' prayer no more imexpect this, any more than Christ plies a love of sin, than a love of expected the Father would be wil- misery. If a love of sin is not ling to remove the cup from him. implied in choosing to suffer in the The state of their minds might have present life; it is not necessarily excluded a full and consistent implied, in choosing to suffer in conviction of God's unwillingness the future life. We cannot be to grant their requests. Moses' willing to suffer a temporal evil, prayer, therefore, might have been on the whole, without being, on accompanied with a cordial sub- the whole, willing to live, in order mission to the Divine purposes.

to suffer. But there is no man 2d. This prayer does not imply that liveth and sinneth not.' To a love of misery

be willing, on the whole, thereIf, in any case, Moses could fore, to suffer an evil, either temhate, in itself considered, what he poral or eternal, always implies a chose, all things considered; then willingness to sin, all things conhe might, in itself considered, hate sidered. If Moses' prayer necesthe misery, which he chose to suf- sarily implies a willingness to sin, fer for the sake of his people. It then every act of true submission, was said, by the apostle, that Mo- necessarily implies a willingness ses chose s rather to suffer allic- to sin. Å person exercised with tion with the people of God, than pain, cannot, at any one moment, to enjoy the pleasures of sin for a exercise submission with regard to season; esteeming the reproach of the painful sensation of that moChrist greater riches than the trea- ment.

ment. He must contemplate it, sures of Egypt.” Must we hence before he can feel in view of it. It infer, that Moses delighted in cannot be an object of contempla66 - affliction” and “reproach" ?tion, till after it exists. After he By no

They were, in has felt it, he may conceive of it as themselves, bitter and disagreea- past, or conceive of it as again to ble: yet he chose to suffer them, be experienced. As a past sensarather than part with the people tion, he cannot submit to it. He

“. of God,” with “Christ,” and with may, however, submit to its repe

recompence of reward.”— tition. He cannot exercise subThese are the reasons suggested mission with regard to the pain he by the apostle. If in this case, has already experienced; but only his choice to suffer temporal evils with regard to the continuation of

means.

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that pain. Submission, therefore, self. This love he expressed in always respects an expected future his prayer. Can he not be justievil. The evil expected may be fied'in expressing the love he was conceived either as at a distance, bound to exercise? That love, or as immediately approaching. which is the fulfilling of the law, Submission, in respect to any tem- regards every object, according to poral evil, implies a willingness to its relative worth. If we ought live, in order to suffer that evil: not to regard objects according to and a willingness to live, implies their worth, then we ought to rea willingness to be continued in a gard them either more or less than state of moral imperfection, or in a they deserve to be regarded; or, state of sin. All things consider- in other words, than we ought to ed, Moses chooses to submit to an regard them, which is absurd. endless evil. All things consider- Now, was not the good of Moed, another saint chooses to submit ses' nation, greater than his perto a temporal evil. Neither of sonal good? Ought not he to have them will suffer the evil he is wil. regarded these two different obling to suffer, without continuing jects, according to their relative in a state of moral imperfection, or importance? To say that Moses in a state of sin. If a willingness ought not to have expressed a wilto sin, is implied in Moses sub- lingness to sacrifice his own good mission, it is equally implied in for that of his people, is the same every act of true submission. If, as to say, that he ought not to have therefore, a love of sin is implied expressed a greater regard for his in Moses’ submission, because it people, than for himself: that is, implies a willingness to sin, then he ought not to have expressed any all true submission implies a love other than the feelings of the selfof sin, for the same reason. No ish beart. one, who is on the whole, unwil- 5th. In his prayer, Moses exling to sin, can pray to live, or pressed that self-denial, which the even submit to live. But, do gospel declares to be essential to Christians, in their submission to salvation. In Matt. xvi. 24, 26, the temporal evils, and in their pray- | Lord Jesus Christ says,

66 Whomers and exertions for the preserva- soever will come after me, let him tion of life, always express a lovedeny himself, take up his cross of sin?

and follow me. For whosoever 4th. If Moses' prayer was coB - will save his life, shall lose it; and sistent with the hatred of both nat- whosoever will lose his life, for ural and moral evil, it was equally my sake, shall find it. For what consistent with that love, which is is a man profited, if he gain the the fulfilling of the law. Who

Who whole world and lose his own soul, will dare to say, that Moses ought or what shall a man give in exnot to have loved his nation far change for his soul P” In the 25th more than he ought to have loved verse,

" For whosoever will save one individual? And who would his life, shall lose it; and whosodare to say, in opposition to the ever will lose his life for

my

sake, Lord Jesus Christ, Thou shalt not shall find it.” The pronoun it relove thy neighbour as thyself? If, fers to life, and means the same then, Moses was bound to love his thing. If the word life, means neighbour as himself, and to love temporal life, then the pronoun it, his nation far more than to love his which refers to it, means temporal neighbour; then he was bound to life. On the other hand, if the love his nation far more than him-1 word life, means eternal life; then

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the word it means eternal life. It In the next place, such a renis evident, therefore, that the con- dering, would destroy the connexstruction commonly put upon this ion between this verse and the passage, is unwarrantable. The next: the relation between which construction alluded to, is the fol- is expressed by the particle “ for.” lowing: • Whosoever will save “ For what is a man profited, if he his temporal life, shall lose his gain the whole world and lose his eternal life; and whosoever will own soul?”. In the last place, the lose his temporal life, for my sake, word, which is translated life, in shall find his eternal life. But, the former verse, is, in this transit is not said, “Whosoever will lated soul. The literal rendering save one life shall lose another life;' | is this: “ Whosoever will save his but Whosoever will save his life, soul, shall lose it; but whosoever shall lose it:' that is, the same will lose his soul, for my sake, life. The meaning of the passage. shall find it.” Unless the cause of then depends on the meaning of Christ be more dear to us, than the word life. This word must our soul's eternal welfare; unless mean either temporal life, or eter- we would lose our souls, if the nal. Does it mean temporal life? cause of Christ required it; we I cannot suppose it to mean this, must perish forever. for three reasons. In the first Now, in Moses' willingness to place, such a meaning would make suffer for the good of his people, the passage assert a falsehood.

which he supposed to involve the Thousands have been willing to interests of religion and of the save their temporal lives, and have cause of Christ, he felt and exsaved their temporal lives: and pressed the same self-denial, which mány have been willing to lose the Lord Jesus Christ declares to their temporal lives for Christ's be essential to salvation. sake, and have lost them for his

ISHMAEL. sake.

FOR THE HOPKINSIAN MAGAZIXE.

obvious, that, throughout the gos

pel, offers of salvation are made to ESSAYS UPON HOPKINSIANISM,

men, indiscriminately, upon the No. VI,

terms of reconciliation to God, reSketch of Hopkinsian Sentiments con.

pentance for sin, and faith in the cluded.

Lord Jesus Christ; or, more strictThe terms of the gospel ly and properly speaking, upon Though the atonement of Christ condition of such faith, as includes was sufficient for all mankind, and reconciliation and repentance. was made as much for one as for Faith in Christ is the grand conanother; yet, as the atonement dition of salvation, proposed in neither takes away, nor diminishes the gospel. “He that believeth, any one's guilt, so it does not (and is baptized) shall be savedoblige God, in point of justice, to Believe on the Lord Jesus Christ, pardon and save any of the human and thou shalt be saved-He that race. The mediation of Christ believeth, is justified from all only opened the way for God, con- things—If ye believe not that I sistently and honourably, to offer am he, ye shall die in your sins.”

" salvation to men, upon such terms But, whilst faith is required, as the as he should see fit. It is very l sole condition of salvation; it is

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