Page images
PDF
EPUB

1. Modern Calvinism is widely ciples and their consequences. different from Ancient Calvinism. The broad foundation, which sup

2. Hopkinsianism and Ancient ports our ample superstructure, Calvinism are so nearly alike, that was long since deeply and most the late excellent Dr. SAMUEL firmly laid in the first principles SPRING had sufficient reason for of Calvinism." saying, “It is evident, that Hop- 3. Compared with Modern Calkinsian sentiments are only the vinism, Hopkinsianism is very genuine flourishing and fruitful | moderate Calvinism: for it plainly branches of the Calvinistick tree. | appears, that Modern Calvinism -There is no more difference be- is nothing more nor less, than a tween Calvinists and Hopkinsians, gross system of Antinomian Selfthan there is between a tree andishness. its branches, or between first prin

A HOPKINSIAN.

it.

EXPOSITION.

eth,” they say, “That he who HABAKKUK Ïi. 2. And the Lord runs, may read.” It is thus quotanswered me, and said, Write the ed by Dr. Young, in his Night vision, and make it plain upon ta- | Thoughts, " who runs may read.” bles, that he may run that readeth The idea conveyed by this ex

pression, is, that the writing must The book of Habakkuk contains be very legible; that it must be in a prediction of the destruction of capitals, or large letters, fairly the Jews, by the Chaldeans; also and distinctly written. This is of the destruction of the Chalde- one sense, which may be, and is ans by some other power, which put upon the passage. And if this God would raise up to punish them be the real meaning of the passage, for their impiety, idolatry and the transposition of the words, oppression

mentionell, will be of no conseThe prophet was ordered to quence: for the single idea conwrite this prophecy, as well as to veyed, is, that the writing must deliver it verbally, that, at the be so plain and legible, that one time of its accomplishment, peo- can read it, when he is running. ple, by comparing the event and But, as the words stand in the prophecy together, might have Bible, they may be understood in evidence of a superintending pro- a different sense. It may be, that vidence of God.

the commandment given to HabThe passage under considera- akkuk, to write the vision and tion, has been understood differ- make it plain upon tables, meant, ently by different persons; and the not merely that his hand-writing sense in which it has been under should be legible ; but that the stood by some, has been the occa- malter of his vision should be made sion of their transposing some of intelligible. If making the vision the words in such a manner, as plain referred to the hand-writing, necessarily to fix their sense upon would not the similitude be very the passage. Often, in quoting or singular and unnatural, such as is referring to this passage of Scrip- not usually found in the Bible? ture, in sermons or other dis-For who ever reads, when runcourses, the words, run and read, ning? Further, of what great imare transposed. Instead of say- portance would such a command ing “ That he may run that read- I be? But if, .by making the vision

plain upon tables, we understand, God told Habakkuk to make that the prophet was ordered to this matter plain and intelligible, write in an intelligible manner, that those, who would read his the matter of his vision, or pro- prophecy, might know what evil phecy, so that those, who would was coming, and make haste to read it, might understand it, take secure themselves. warning, and run from impending It was, also, revealed to this danger; the command appears to prophet, that the Chaldeans, by have been very necessary and im- reason of their success and conportant.

quests, would become haughty, This exposition of the text, ap- cruel and impious; and that God pears to be natural, easy and cor- would inflict punishment on them; rect, when we read it just as it is that their country would in its in the Bible. The Lord was not turn, be conquered and made despointing out the degree of plain- | olate; and that this matter must ness, which the prophet must use be made plain, that God's obediin writing bis vision; but the end ent people, who might be amongst for which it must be made plain them, might escape the danger. He did not say, that it must be The Chaldeans were to “gather written so plain, that one can read the captivity as the sand.” An it when running; but it must be innumerable multitude of the Jews plain, thut one who reads it may were to be carried captives into be excited to run.

the land of the Chaldeans; and Evils, great evils, were impend when the destruction of Babylon, ing. God's ancient people ; and the city of the Chaldeans, should God was graciously pleased to come, God's people there would give them warning, that those of again be in imminent danger; and them, who were believing and obe- therefore they must be warned to dient, might flee to a place of safe- run from the impending evils; and ty. God said to this prophet, “I for this end, Habakkuk must make raise up the Chaldeans, that bitter his vision plain. Thus Jeremiah and hasty nation, who shall march did, who prophesied of the same through the breadth of the land, thing, and probably about the same to possess the dwelling-places that time: Chap. li. 6, “ Flee out of are not theirs, They are terrible the midst of Babylon, and deliver and dreadful; their judgment and every man his soul: be not cut off their dignity shall proceed of them- , in her iniquity; for this is the time selves. Their horses also are of the Lord's vengeance; he will swifter than the leopards, and render unto her a recompense." more fierce than the evening Jeremiah made his vision plain, wolves: and their horsemen shall and warned God's people to esspread themselves, and their horse- cape from the impending calamimen shall come from far, they tie's. And so was Habakkuk orshall fly as the eagle that hasteth dered to do, that those, who would to eat. They shall come all for read, might run, and not be cut violence: their faces shall sup up off with the wicked, when God the east wind, and they shall should take vengeance on them. gather the captivity as the sand.”

Rev. J. Barker's Serm.

DISINTERESTED BENEVOLENCE. love for the general good as ap

Disinterested benevolence we proves of the divine conduct in believe to be simply this, such a sacrificing every other consideration to advance this object. That | gard to our salvation? In the first person, therefore, who, from a place: clear and distinct view of this We have every reason to believe truth, that the ultimate end of all that he is not indifferent to ourinthe dispensations of Providence is terest. All the dispensations of his the general good, that the happi- providence, as well as the posiness of some individuals is sought tive declarations of his holy word, in subordination to this object, and evince the most tender regard for that the happiness of others is sac- even the lowest of his creatures. rificed to promote it, rejoices in He is long suffering to us ward, the divine government, possesses not willing that any should perish, the true spirit of disinterested be- but that all should come to renevolence.

pentance. How shall I give thee It is a question of no minor im- up, Ephraim? How shall I delivportance, how an individual pos- er thee, Israel? How shall I make sessing such a spirit, will feel con- thee as Admah? How shall I set cerning his own interest, when he thee as Zeboim? My heart is turncontemplates the doctrine of di- ed within me, my repentings are

kindled together. Such is the lan"

There is no difficulty in deter-guage of his Providence, such are mining the feelings of one who has the feelings of his heart, even toa perfect assurance of his own wards his incorrigible enemies.good estate. He knows the will Disinterested benevolence, thereof God respecting himself, that he fore, does not require us to be inis a subject of the divine favour. different to our own salvation. On Of course, he will desire that his the contrary it demands the greatown good may be promoted in sub- est anxiety and the most vigorordination to the general good. In ous exertions on our part, to sethis he exercises the true spirit of cure an object which infinite gooddisinterested benevolence.

ness regards with such deep soBut how few, among the great licitude. But secondly: mass of the nominal disciples of Although the Almighty is not our Lord, can say, that they have indifferent to our salvation, yet, a perfect assurance of their own we must conclude that he regards good estate. So far as our knowl- the general good as an object of edge is concerned, the salvation greater importance than our indiof our souls is yet uncertain. It vidual good. If he did not, he remains among the secret purpos- would cease to be all-wise, and es of him, who disposes of all his would no longer be worthy of the works according to his sovereign supreme regard of his creatures. pleasure. How important then, is Disinterested benevolence rethe enquiry, What ought to be the quires that our feelings should cofeelings of persons situated as we incide with the feelings of God.are, respecting their own interest? We therefore should consider our In answering this enquiry, we shall own salvation an object of less imassume that our feelings ought to portance than the happiness of his coincide with the feelings of God, whole kingdom. And thirdly, as far as they can be ascertained. Since the Almighty considers If they do not, how can we be the general good to be an object happy in his presence? How can of greater importance than our we walk with God unless our feel personal good, we must conclude ings agree with his. What then that he regards with deeper solicare the feelings of God with re- litude, the happiness of his whole

kingdom, thau he does that of any | willing to go to heaven. Eternal individual subject of his kingdom. happiness is desirable in itself, Our happiness therefore will be and eternal misery is not. But sacrificed if the general good re- since the whole weight of the obquire it; or if it is promoted at all, i jection rests upon our ignorance it will be only in subordination to of the will of God, it certainly the ultimate ends of the Divine must have the same bearing in the government. Here, too, let our one case which it has in the other. feelings coincide with the feelings

Should it be further objected, of God. Let us put the same es

that if this doctrine be true, we timate upon our own interest; and ought to be willing to become sinwith him let us regard the happi- i ners and to remain the enemies of ness of his whole kingdom, with God forever; we reply, that if by deeper solicitude than we do our the willingness here expressed, own. Let us rejoice that we are be meant, those feelings of quiet the clay and he is our potter, and submission and cheerful acquiesthat he will make us vessels unto cence in Divine Providence, which honour or unto dishonour, accord- flow from supreme love to God, ing to his sovereign pleasure. -- and from a supreme and disinterBut this is disinterested benevo- ested attachment to the general lence; this is all that is implied in good, we believe it to be the inthe term, unconditional submis- dispensable duty of every intellision. To estimate our own happi- gent being to exercise it. ness according to its real value, But if the objection imply that to rejoice that we are at the sov- i willingness which wicked men and ereign disposal of Jehovah, and devils feel, we believe that disinnotwithstanding we feel a great | terested benevolence, as well as anxiety for our own welfare, re- the precepts of the gospel, require gard the general good with deeper feelings directly the reverse. In solicitude than we do our own, is the act of submission, the inind the highest degree of benevolence contemplates the Deity, not only ever attained by an intelligent be- as presiding over the destinies, ing

but as directing the conduct of his Should it be said that we do not creatures, and with the utmost know what the will of God is, and alacrity commits to his all-wise therefore we ought not to be wil- and all-controlling Providence the ling that our interest should be supreme disposal of all his works. sacrificed; we answer, For the

Utica Christ. Repos. same reason we ought not to be

FROM THE TELEGRAPH. minister, by practice, declares to

his people and the world, concernMr. Editor- The question is ing those with whom he exchanges often asked, Can a minister of the pulpits. gospel, who believes in the Divin- 1. He declares that he believes ity of our Lord Jesus Christ, con- | they are, according to the Bible, sistently with faithfulness to him ministers of our Lord Jesus Christ. and the souls of men, exchange 2. He declares that he believes pulpits with men who reject that that they preach essentially the

same gospel which the apostles An answer to this question may | preached. be obtained by considering what a 3. He declares that he believe

doctrine?

that those things in which his faith | able to the word of God, he can differs from theirs, are not essen- consistently with faithfulness to tial.

Christ, exchange with them. Oth4. He declares that he believes erwise he cannot: because by dothat their preaching is calculated ing it, he would declare to the to promote the conviction and con- world what he does not believe. version of sinners, and the inter- | This no conscientious man will do: ests of the church of our Lord and this no liberal man, who Jesus Christ in the world.

suitably regards the rights of conNow, if such a minister really science, will wish him to do. believes all this, and if it is agree. |

A

Miscellaneous Articles.

MEANS

OF

EXTENDING

REVIVALS

the circle were in like manner OF RELIGION.

blessed. One great town, which Fourteen years ago, or upwards, never before had been blessed a great spiritual drought lay on the with a shower of grace from its orchurches in Worcester county, igin, now experienced a wonderMassachusetts Seven ministers fül work of salvation. More than agreed to set up prayer meetings one hundred joined the church. in rotation among their people, for In a third town, a hundred united the outpouring of the Spirit. The with the church in one summer seven ministers should meet in and fall. Good people felt it was each place, and probably as many the Lord's doing, and marvellous good brethren from other church- in their

, es, as could find it convenient. This accords with the following Soon after this commenced, revi- predictions relative to these last vals of religion began in their cir- days: “It shall yet come to pass, cle, and the seven churches were that there shall come people, and blessed with a refreshing shower the inhabitants of many cities:of

grace. A minister in New- And the inhabitants of one city Hampshire being in Massachusetts, shall go to another, saying, Let and being assured of this fact, re- us go speedily to pray before the lated it when he returned to his Lord, and to seek the Lord of association. They immediately Hosts; I will go also.” Zech. viii. resolved upon a similar line of du- 20, 21. 6 At that day shall they ty in the circle of their churches call every one his neighbour under and congregations. They com- the vine and under the fig tree;" menced in a town where the lead - | i. e. shall unite for solemn intering characters were unfriendly to cession. Ver. Miss. Reg. Evangelical sentiment. The ministers united short exhortations with prayers for the Spirit of grace. A correspondent suggests to us They afterwards had the happiness an improvement in the Police, in to find that some souls in that first this age of improvements, which meeting were pricked in the heart. is simple, and might produce some A great awakening there followed good effects. It is this: that no which

gave the cause of Christ a Dram-Shop should be allowed to commanding tone in the church be opened, but in the vicinity of a and town. A number of towns in | Burying Ground: that as the cus

A GOOD THOUGIIT.

« PreviousContinue »