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and others, perverted their use, and became servants and even slaves, to that which ought to have served them and thereby became incapacitated for serving their "Father in heaven" If they had obeyed the divine teacher, imparted their goods to the poor, the needy, making themselves friends thereby, the earthly mammon would have served them; and they could go forward with a servant to assist them in the cause of God.
When we consider the conduct of those, justly accused in the foregoing parable, at the time it was delivered, we shall not hesitate in the application. The wounded bird will flutter while others move not their wings. "And the Pharisees also, who were covetous heard all these things, and they derided him.” We expected the culprit would plead not guilty-but to what purpose? The steward wrongfully accused, defends himself, is exonerated from the charge, and comes off in flying colours; the accuser is convicted of crime, and discriminated with deserved infamy. The voice which said, "Judge not that ye be not judged, for with what measure ye mete it shall be measured to you again," has proved to be the voice of truth, wisdom and love.
Grateful would it be to the christian cause, if its votaries would profit by the foregoing example. Let those who are made stewards of this world's goods exhibit a similar kind of prudence with the foregoing accused, but commended steward.
R****** S******* ̧
Bishop Lowth's translation of the 53d chapter
1 WHO bath believed our report;
And to whom hath the arm of JEHOVAH been manifested?
2 For he groweth up in their sight like a tender sucker;
And like a root from a thirsty soil :
He hath no form, nor any beauty, that we should regard him;
Nor is his countenance such, that we should desire bim.
3 Despised, nor accounted in the number of men ;
5 But he was wounded for our transgressions;
Was smitten for our iniquities :
The chastisement, by which our peace is effected was laid upon him;
And by his bruises we are healed.
6 We all of us like sheep have strayed;
We have turned aside, every one to his own way; And JEHOVAH hath made to light upon him the iniquity of us all.
7 It was exacted, and he was made answerable; and he opened not his mouth :
As a lamb that is led to the slaughter,
And as a sheep before his shearers,
For the transgression of my people he was smitten to death.
9 And his grave was appointed with the wicked; But with the rich man was his tomb.
Although he had done no wrong,
Neither was there any guile in his mouth;
10 Yet it pleased JEHOVAH to crush him with affliction.
If his soul shall make a propitiatory sacrifice,
He shall see a seed, which shall prolong their days, And the gracious purpose of JEHOVAH shall prosper in his hands.
11 of the travail of his soul he shall see [the fruit,] and be satisfied:
By the knowledge of him shall my servant justify many;
For the punishment of their iniquities he shall bear. 12 Therefore will I distribute to him the many for his portion:
And the mighty people shall he share for his spoil:
"No Repentance after death.”
WE are frequently told by the believers in the endless misery of the wicked, it is impossible that all men can be saved, because there is no repentance after death. But before we yield this question to our opposers, we deem it no impropriety to require the testimony, which they have to support it. Why is it not as much their duty to prove it true, as it is ours to prove it false? If they wish to insist upon it, it evidently is more so. It is their duty to make it appear in strength of argument, equal to the voice by which it has been frequently vociferated. Without No. 1. Vol. 1.
this they have no reason to expect the frequent assertion of "No repentance after death," to be the conclusion of the whole matter.
We shall not attempt to maintain the salvation of sinners without repentance. Repentance toward God and faith toward our Lord Jesus Christ, we believe to be the road to salvation. Commentators agree in considering repentance to be a sorrowing for sin, or what is conceived a fault, in consequence of the calamities procured by it; and this always from a sense of suffering, if not at all times from a divine sense of its opposition to real holiness and felicity. From this definition, as it is universally acknowledg ed, repentance implies a change of mind. This is considered true in all cases, in which it is applied to man. This definition of repentance is easily gathered from the words of St. Paul in 2 Cor. vii. 8, 9, 10. "For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death." In this passage we find St. Paul states he did repent for one thing, for which, when he wrote, he did not repent. What could this be, but a change of mind with sorrow? But when he had learned the happy consequences of his letter, he said, "Now I rejoice." The repentance of his brethren, he describes likewise as embracing sorrow; and being after a godly manner, it led them to desire godliness, which was a change of mind from former desires. Godly sorrow working repentance not to be repented of seems to imply, that there may be a repentance of which men ought to repent. A repentance of this kind also embraces an anxious or sorrowful desire; though it be or things that are not salutary.
Esau's case, who "when he would have inherited the blessing was rejected; for he found no place for repentance, though he sought it carefully with tears," merits consideration in this place. The opposers of universal salvation will find this an unfortunate choice to prove there is no repentance after death; for we are told from sacred authority, that Isaac by faith blessed Esau as well as Jacob concerning things to come. If Esau te eternally damned, he could not be bleged concething things to come. If he receive not the blessing Concerning things to come by repentance in this life, our opposers are at liberty to conclude, whether he receives the blessing of God through repentance in the life to come, or whether he receives it without repentance. But I find it to be an opinion of the learned, that Esau did not seek his own repentance in this case, but his father's. He sought with tears to change his father's mind, but found no place.
The instance of the rich in hades, seems every way descriptive of penitence and benevolence, though bis prayer could not be answered. He was informed, to comply with his prayer for his brethren, would be useless. Although his request for himself was denied, yet Abraham condescended very familiarly to talk with him, and allowed him to call himself father, and returned the friendly compliment, son.— He told him, he should realize his situation and Lazarus', but a proper change of circumstances; that as he put himself to no inconvenience to feed Lazarus, he ought not then to expect him to submit to the inconvenience attending his situation to relieve him. Abraham informed him of the impassable gulf, but with all the plainness of his usual faithfulness, never told him it should be there eternally.
A text in Ecclesiastes ix. 10, is sometimes used to gove no repentance after death. The words are these; "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor