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when, according to the sentence then pronounced, saints will enter on a state of perfect, and endless happiness, and sinners on a state of complete and endless misery.
after, to be so, by quotations from acknowledged Hopkinsian divines. The Divine Inspiration of the Sacred Scriptures.
Though but few, who receive the Scriptures as the word of God, will deny their plenary inspiration; yet, respecting the nature of that
But while the Orthodox might all assent to a creed, couched in such general terms, they would differ much in their modes of ex-inspiration, there is a diversity of plaining it, and making deductions from it.
I shall now attempt to exhibit the views of some of the leading points above mentioned, which may be considered as, in a great measure, peculiar to Hopkinsians: in doing which, for the sake of method and brevity, I will class them under the following general headsThe Divine inspiration of the sacred scriptures---The peculiar Mode of the Divine ExistenceThe Character and Works of God -The free, moral agency of manThe native character and condition of mankind-The Character and Work of the Redeemer-The Terms of the Gospel-The Work of the Holy Spirit in Regeneration and Sanctification-The present Justification and future Reward of true Believers.
opinions. Some suppose, that the Holy Spirit merely superintended the sacred penmen, so as to prevent their making mistakes. Others suppose, that Divine inspiration consisted, principally, in elevating and strengthening the natural powers and faculties of the sacred writers. But, Hopkinsians hold, that, in writing the Scriptures, not only the truths expressed, but the very words in which they are clothed, were suggested, or dictated to the inspired penmen, by the Holy Spirit. This only, can, with truth and propriety, be called Divine inspiration; since a mere superintendency, or even the highest elevation, has nothing in it of a miraculous nature, and is not different in kind, if in degree, from the common influences of the Spirit, and cannot, therefore, impart Divine authority to the sacred writings, any more,
good man. As it will not be deñied, that God was able to suggest to the several writers, whatever they wrote; so it was necessary that he should suggest the whole; that they might always be conscious of a Divine inspiration, and might be able to say, as they do, that they were moved by the Holy Ghost
Upon these subjects, in their order, it is proposed, concisely, to state the sentiments of Hopkins-than to the works of any wise and ians, with a few of the reasons adduced to support them. In such a brief sketch, as the limits of these essays will admit, it is not thought necessary to mention the particular Authors, and the pages of their works, in which the sentiments stated, may be found. It will be sufficient to refer, generally, to the works of Dr. Bellamy, President Edwards, Dr. Hopkins, Dr. Edwards, Dr. Stephen West, Dr. Emmons; and to the Essays in the Theological and Mass. Miss. Magazines. Should it be thought, however, that any thing advanced, is not strictly Hopkinsiar; it may, when pointed out, be shown, here
that they received what they wrote by the revelation of Jesus Christ-and that they expressed themselves in the words which the Holy Ghost teacheth.' The peculiar Mode of the Divine Existence.
All, who make pretensions to orthodoxy, admit, that the mode
of the Divine Existence, is peculiar and mysterious; and that it is such, as to render it proper to apply to God, the distinct names of Father, Son and Holy Spirit. But they differ respecting the kind of distinction in the Godhead, which these names import, and, consequently, respecting the seat of the mystery, which the doctrine of the Trinity involves. Some suppose, that the distinction, in the mode of the Divine Existence, is inexplicable; and in this distinction, therefore, they place the mystery of the sacred Trinity. Others suppose, that the distinction in the Godhead, is that of attributes and offices merely that the Father denotes the attribute of understanding, or the office of lawgiver and sovereign-that the Son denotes the attribute of wisdom, or the office of communicating light and truthand that the Holy Ghost denotes the attribute of power, or the office of creating and of upholding and moving the creatures and things that are made. Whether divines of this class, suppose, that there is any mystery in the Trinity; or, if so, where they think it lies, I am unable to say.
In opposition to the above notions of the mode of the Divine Existence, Hopkinsians hold, that there is a distinction of PERSONS in the Godhead. They agree with the Assembly of Divines, that "there are three Persons in the Godhead, the Father, the Son, and the Holy Ghost; and these Three
are One God, the same in substance, and equal in Power and Glory." This is a doctrine, not discoverable by reason, or the light of nature: but it is a doctrine clearly taught in Divine revelation, in which the Father, Word and Holy Spirit are represented as having distinct volitions, as performing separate parts in the work of redemption, and as speaking to and of each other, as distinct persons; while, to each of them, Divine names, attributes and works are ascribed; and, at the same time, it is uniformly asserted, that there is but One God. This doctrine, so plainly and fully taught in the Scriptures, is above, but not contrary to reason; as it neither implies, that three persons are one person, or that three Gods are one God; but only, that there is One God in Three Persons. There is nothing mysterious in the distinction of Persons in the Godhead: the mystery lies in the union of Three Persons in One God. This is, indeed, a profound mystery: and what is more reasonable, than to suppose, that the uncreated and eternal Being should have something, in the mode of his existence, incomprehensible; or that creatures cannot, by searching, find out God?' But, though the doctrine of the Trinity is mysterious, yet it is not unintelligible: it may be stated and understood, and, therefore, as rationally believed, as any other doctrine taught in the sacred volume.
The Translations of the Bible by the English Baptist Missionaries, have been very extensive.The London Missionary Register for November, just received, contains an abstract of their 9th me
moir on the Translations. The New Testament is published in twenty of the languages of India. 1 of the Bengalee, the 6th edition is in the press. 2 of the Hindee, the 2d in press. 3 of the Sanscrit,
1600 to 3000 copies, was upwards of 15,000 dols. The Missionaries gratefully acknowledge the pecuniary aid which has been afforded them by the munificence of the British and Foreign Bible Society. Christ. Watch.
Slavery. In 1820 the slave population of the country was 1,500,000. Their annual increase is estimated at 35,000. Their number doubles in less than 20 years. Things remaining as they now are, in 1840 we shall have 3,000,000 of slaves,
din press. 4 of the Orissa, 2d in press. 5 of the Mahratta, 2d in press. Of the 15 following, one edition of each is published: Telinghi, Sikh, Gujuratee, Kunkun, Kurnata, Pushtoo or Affgan, Assamee, Wuch or Mooltanee, Bickaneer, Kashmeer, Bhugulkhund, Marwar, Nepalee, Harotee, and Kanoje. A second edition of the Gospels, is also published in the Chinese. Ten other versions of the New Testament in other languages of India, are also in press, and now nearly completed. None of these have been hurried through the in 1860, 6,000,000-and in 1880, press; but much care has been tak- | 12,000,000-a nation of slaves, en that they should be both cor- larger by 4,000,000, than the whole rectly translated and printed.-present white population of the Seven years have been the shortest United States. What a state of period occupied in translating and things will this be! printing. The Missionaries reChrist. Spect. mark respecting the happy tendency of the circulation of the scriptures in these versions, that no translation has ever yet been published in any country, however small the number of its inhabitants, which did not make numbers wise unto salvation. On twenty of the versions which have been wholly or in part executed, the testimonies of learned natives have been obtained, and are published with the versions. In all cases the approbation is explicit; and in nearly all it is declared, the several versions will be universally intelligible to the people for whom they are designed.
The memoir further states, that after sixteen years of unremitting labour, the Missionaries are enabled, through the good hand of God upon them, to redeem their pledge to the Christian public, by presenting them with a CHINESE BIBLE complete. It is printed on moveable metallic types. Parts of the New Testament had been previously printed in the Chinese manner, on wood blocks. The expense of this edition of from
Colleges. It is stated in the Christian Almanack, that "there are in all 51 incorporated Colleges in the United States. In our Theological Seminaries are more than $50 pious Students: in our Colleges, more than 700: and more than 200 in our Academies."
"In the various Colleges of our country, there are about 3000 students, of these, between 7 and 800 are hopefully pious.-The proportion of pious students, is much greater than it has usually been, since the establishment of our Colleges, and affords just ground of encouragement to those who weep over the desolations of Zion. And yet, if we allow to the unsanctified man an equal influence in society with that of the true Christianand in a wicked world it is likely to be much greater, unless prevented by infinite goodness-the balance is altogether against the cause of religion. Is there, then, no need of the "effectual fervent prayer of the righteous man," in behalf of our Colleges?"
Religious Periodical Publications. -In the United States, there are published, monthly, about 21 religious Magazines; and weekly, about 22 religious Newspapers.
Missionary and Education Societies. There are, in the Christian world, thirteen principal Foreign Missionay Societies, whose annual
receipts amount to somewhat le than one million of dollars.
In the United States, there a ten Domestick Missionary Soci ties, all instituted since the ye 1798, whose annual receipts, pr bably, fall short of 20,000 dollar
The number of Education Soc eties in the United States, is 1 all instituted since the year 1810
ORDINATIONS AND INSTALLATIONS.
1824. February 4th. Ordained at Buck- | Congregational Church and Society i
land, Mass. over the Congregational
1824. February 4th. Ordained, Rev. RUFUS AUSTIN PUTNAM, 'over the Church in Fitchburg, in connexion with the Calvinistick Society in that place. Sermon by Rev. John M. Putnam, from I. Thess. ii. 4.'
1824. February 25th. Ordained over the Congregational Church and Society in Ashburnham, the Rev. GEORGE PERKINS. Sermon by Rev. John Sabin, of Fitzwilliam.
1824. March 4th, Installed over the
THE SABBATH MORN.
And dear to me the winged hour,
Dear is the simple melody,
In secret I have often pray'd,
Williamstown, Ver. Rev. JOEL DAVI: Sermon by Rev. John Lawton, of Hills borough, N. H. from Acts xxx. 24.
1824. March 10th. Installed associate Pastor of the Congregational Church in Northampton, Mass. the Rev. MAR TUCKER.
Installed Pastor of the Congregational Church in South-Hadley, the Rev. Aa TEMAS BOYES. Sermon by Rev. Mr. Os good, of Springfield.
1824. March 24th. Ordained as Pastor of the First Congregational Church in Salsbury, N. H. Rev. ABIJAH CROSS. Ser mon by Rev. Mr. Parker, of Londonderry, from I. Corin. ii. 3.
But on the sacred altar laid,
Then when the world, with iron hands,
And let my spirit loose again.
Then dear to me the Sabbath Morn,
Go, man of pleasure, strike thy lyre,
PHILO-HOPKINSTAN is received, and will, probably, appear in our next. The Ex position of BETH will be inserted. The 2d No. of MORALLS on the Sabbath is omit ted, this month, for wart of room. Those, who send original communications for the Magazine, are requested to annex Signatures to them.
Brratum.--In our last number, page 55, 3d line from the top, for Sabbath, read!
any other; I shall make it the object of the following essay to prove, that the decrees of God afford no excuse for the wicked conduct of mankind. In pursuing the subject, I shall endeavour to show,
I. That God has decreed the wicked conduct of mankind, and, II. That his decrees afford them
It is a remarkable fact, that mankind are ever ready to excuse themselves for their wicked conduct. For this purpose, they resort to several pleas and subterfuges. Though they naturally hate the doctrines and duties of the Bible; yet they are very willing to avail themselves of one or other of these doctrines and duties, to justify them in errors both of faith and practice. When they are exhorted to repent and embrace the gospel, for instance, they will say they are unable, because of the Divine purposes. When the Divine purposes are clearly stated and vindicated, they will quarrel, and reject them; because, they say, the Divine purposes are inconsistent with their own free agency and accountability. When the free agency and accountability of mankind are clearly exhibited; and it is plainly shown, that they are able, and under moral obliga-gle instance. How could God have tion to believe the doctrines and been indifferent respecting the imperform the duties of the gospel; portant event of Christ's crucifixagain they are angry, and say, ion? Did not God care whether This is entirely inconsistent with Christ was crucified or not? Was the purposes of God. Thus they it no concern of his, whether the alternately admit and reject the Divine Redeemer made an atonedoctrines of the Bible, as they find ment for the remission of sins or convenient, to promote their own not? It is presumed, that no one sinful conduct. As the doctrine will entertain such a reproachful of Divine Decrees is, perhaps, as idea of the great and eternal Jehooften wrested for this purpose as vah. It is generally admitted, that
1. I am to show, that God has decreed the wicked conduct of mankind. And,
1. God could not have been indifferent respecting the wicked conduct of mankind. To say that God was indifferent respecting the wicked conduct of mankind, is the same as to say that He did not care whether their wicked conduct took place or not. But this is highly to impeach the character of God.Are holiness and sin a matter of indifference? Is it not derogatory to the character of God, to say, He did not care whether his creatures were holy or sinful? God cannot be indifferent respecting any action of any of his creatures. We will take, for example, a sin