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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 wil. to 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.


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, “ 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 con 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 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 ?” In the 25th more than he ought to have loved verse,

6. 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

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 inean 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 many 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.


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 saved oblige 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

not such a faith, as is dead, or The gospel requires faith in alone. The faith that will save a Christ, as the condition of pardon, man, is more than a bare specula- not because faith is meritorious; tive belief of the truths of the gos for it is not. It is the reasonable pel, or a persuasion, which one service of all, on whom the light may have imbibed, that Christ is of the gospel shines, to receive his friend and will save him; ei- Christ, cordially, as their Prophet, ther of which may be possessed by Priest, and King: and, those, who those, whose hearts are full of sin do not thus receive him, are conand at enmity with God. The demned for their unbelief. Believfaith required as the condition of ers are as deserving of punishment salvation, is not a passive recep for their sins, as unbelievers. But, tion of the doctrines, which exhi- faith is required in the gospel, for bit the character and work of two reasons: first, because it would Christ, as true; but a voluntary be dishonourable to the character and cordial reception of them, as of God, to pardon persevering good, and altogether worthy of transgressors of his law, and desGod. 6. With the heart man be- pisers and rejectors of his Son. lieveth unto righteousness-Faith And secondly, because unbelievers worketh by love.” Hence, be are unqualified for heaven; as they lieving on Christ, is called, receiv- could neither join in the employing him and coming to him. Be- ments, nor partake of the enjoyfore men can exercise such faith, ments of that holy and happy place. they must become reconciled to God has made the terms of salva-the character, law and government tion in the gospel, as low, as it of God, and love him, as his law was morally possible He should. requires. Hence, faith in Christ, It would have sullied the purity of includes repentance for sin. Those his holiness, made Christ the minwho love God and his law, must ister of sin, and filled heaven with condemn and loathe themselves discord and misery, had God parfor their transgressions. From doned and saved unsanctified, imlove to God, naturally flows that penitent, and unbelieving sinners. godly sorrow for sin, which work With the terms of the gospel, eth repentance, and which consists all, who enjoy its light, are able not in being sorry, all things con to comply. When Christ is known, sidered, that sin, as an event, has nothing prevents faith in Him, but taken place, in the Providence of an evil heart of unbelief.

As soon Gød, but in being sorry for one's men understand the peculiar own hateful and criminal exercises truths of the gospel, which exhibit of selfishness and enmity against the true character of the Saviour, God, in themselves considered. they are as well able to love Christ, The true penitent abhors and hum as to hate Him; and can as easily bles himself, and accepts the pun- receive the truth, as reject it. ishment of his iniquities. And They need no new faculty or powhe, who does this, will cordially er, to enable them to believe unto receive the truth as it is in Je- salvation.

salvation. It depends upon their sus, as soon as it is made known i will, whether to come to Christ to him. The order of gracious ex and have life, or to reject the counercises, though not always percep sel of God against themselves.tible, is yet always the same; ac Hence, it is said, “ Whosoever cording to which, love precedes WILL, let him take of the water of repentance, and repentance pre- life freely.

There is no necessity, therefore,


cedes faith.

of directing sinners to do any thing, men are rational creatures, they before they repent and believe the must, necessarily, know God, begospel ; nor is there any warrant fore they can love Him, and have in scripture to do it. All that men some just views of the character of do, with a selfish, impenitent, un Christ, before they can believe in believing heart, is sinful, and, in Him. Christ prayed, that his peostead of recommending them to the ple might be sanctified through the favour of God, only renders them truth, or the word of God; and the more deserving of his wrath. James, speaking of believers,

But, though the terms of thegos writes, “ Of his own will begat He pel are so reasonable and low, and us, with the word of truth." men are well able to comply with When the truths of the gospel are them ; yet, none do comply, until read or heard, it is the Holy Spirit, they are born of the spirit.'— that awakens attention to them, “Faith is the gift of God As and causes holy affectious and ex, many as received Him (Christ) to ercises, in view of them. It is of them gave


power to become the great importance, therefore, that sons of God; even to them that the peculiar and essential truths believe on his name; who were of the gospel, be plainly exhibited, born, not of blood, nor of the will and that men constantly come to of the flesh, nor of the will of hear them preached ; since they man, but of God.” Which leads are the means, in the hands of the me to state the views, which Hop- | Holy Spirit, of renewing the heart, kinsians entertain, of

and saving the soul from sin and The work of the Holy Spirit, in death. "It pleases God, by the regeneration and sanctification. foolishness of preaching, to save

It is the peculiar office of the them that believe.” This is the Holy Spirit, in the economy of re mean, which He has appointed, demption, to enlighten the minds for the conviction and conversion and purify the hearts of men, and of men; and we have no evidence, to incline them to do, what they are that He will use any other? The always able, but naturally unwil case, therefore, of those who do ling to do, i. e. their duty towards not hear the gospel, is hopeless. God, their fellow creatures, and The nature of regeneration being themselves.

such as has been represented, it is The Holy Spirit is the author of evident, that, when men experiregeneration, which consists, not ence this change, though dependin the implantation of any new ant, they are yet active: the Holy power or faculty of the mind, nor Spirit does not love, and repent in the restoration of any such pow

and believe for them, but causes er or faculty, lost by the fall; but, them to love, repent and believe: simply in turning the heart or will and hence, they are not conscious from sin to holiness, from opposi of his agency, but of their own tion to submission, from selfishness exercises only. “ The wind blowto disinterested benevolence.

eth where it listeth, and thou hearIn performing this Divine and rst the sound thereof, but canst gracious work, the Holy Spirit not tell whence it cometh, or whimakes use of the truths of the


ther it goeth ; so is every one, pel, as the means of communicat that is born of the Spirit." Men ing to the understanding, that are as active, at the moment of knowledge of God and of Christ, regeneration, as at any other time, which are necessary to the exercise when God works in them to will of love, repentance, and faith. As

As and to do of his good pleasure.


If there be a distinction made, II may now close my brief sketch between regeneration and conver of the sentiments of Hopkinsians, sion, it consists in this; that re with a few words respecting generation expresses the agency of The present justification and futthe Holy Spirit, and conversion ure reward of true balievers. the agency of the creature, in the The word justification does not moral change which takes place, imply, that believers are deliverwhen one begins to exercise that ed from guilt, or that they have holy love, which is the essence of done, either by themselves, or by every Christian grace.

a substitute, all that the Divine law The term sanctification expres- requires. Neither of these is adses that train of holy exercises, missible : for, guilt is indelible, which follows regeneration, and and righteousness is personal. To which is produced by the Divine be justified, is to be pronounced Spirit, in the minds of believers, free from the penalty of the law. unto the end of their lives.- Justification, therefore, is synoniWherever He begins this good mous with forgiveness, or pardon. work, He carries it on, until the As soon as men believe in Christ, day of Jesus Christ.' As preserv- their past sins are forgiven, for ation is creation continued; so sanc bis sake, or through the redemptification is regeneration coniinued. tion that is in Him. When justiBanctification is imperfect in this fied freely by Divine Grace, men life, not on account of any imper- are prepared to be treated as if fection there is in holy exercises, they had never sinned. And, which are all comprised in that when their justification is comlove, which the apostle calls per- pleted as that of believers is, at fect; but on account of the incon- death, then the way is open for stancy of holy exercises, which are them to be rewarded for all the more or less interrupted by sinful good deeds they have done in this ones, in all believers, so long as life, in the same manner, and on they remain in this world. “ There the same ground, as the Angels is not a just man upon earth, that are rewarded for all their acts pf doeth good and sinneth not.”. obedience and love. AccordingHence the ground of a warfare, in ly, our Lord assures them, that the breasts of saints, between their even for giving a cup of water to holy and sinful affections; and his disciples, from sincere respect hence their constant need of re to Hin, they shall not lose their pentance, watchfulness, and pray- reward. er.


ON REVIVALS OF RELIGION. J if they doubted whether any means No. VII.

ought to be used for this purpose. One topic of discussion proposed | They say, it is the work of God in my first number was, what and therefore it must be wrong for things ought to be done to promote us to attempt to take it out of his a revival of religion. But before hands. They think, that where

I enter upon the discussion of this, he intends to carry on a work of I ought, perhaps, to make a few this kind, he is fully able to do it, remarks on the propriety of using without any assistance of ours.-means to promote a revival. Many And they say they have no conf: speak and act on this subject, as dence in those revivals which are

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