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for the duties of the closet. Here | tures, which contain the words of we may confess the sins of the eternal life. day, and supplicate a blessing on the word, which we have heard, that it may be savingly beneficial to ourselves and others. The ministers of Christ should not be forgotten, in these near approach-er.' The institution of social wor

es to the throne of grace. In connexion with prayer, it is proper to meditate on the doctrines we may have heard, to search the Scriptures, to test their truth, and to apply them, so far as scriptural, to our own feelings, conduct and spiritual state.

3. Attendance on the public worship of God is an indispensable duty, on the Lord's day. We are commanded not to forsake the assembling ourselves togeth

ship requires the presence and concurrence of all, who are able to come up to the courts of the Lord. The end of preaching the gospel cannot be obtained, unless the people give a regular and punctual attendance on the instructions of God's house. To those, who absent themselves, the gospel is hid. It is as much the duty of people to hear, as of ministers to preach. Wo unto ministers, if they preach not the gospel: and wo unto the people, if they will not come and hear it. They will be found, at last, among those, who have rejected and des

2. The private exercises of religion are incumbent duties of the Sabbath. These include all the religious services, suitable for a family, in its collective capacity. Reading and expounding the Scriptures, accompanied with prayer, and the singing of psalms, and hymns, when practicable, together with the catechising of chil-pised Christ. A deceived heart dren, and the instruction of ser- may easily invent excuses for the vants and domestics in the truths neglect of public worship: but and duties of religion, should pre- such excuses will generally apcede and follow the more public pear, in the light of the great day, exercises of the day. These du- to be vain. They are mere refuties, which ought not, without ne- ges of lies. In a time of revival, cessity, to be neglected on any when religion is realized, as the day, should receive peculiar atten- one thing needful, people seldom tion on that day, which is set apart find any difficulty in getting to the for the express purpose of worship- house of God; and that in season. ping God and attending to the A lowery day, a slight indisposiconcerns of the soul. If parents tion, or the labour of travelling a and heads of families would have few miles, will not keep those at their households serve the Lord, home, who esteem the Sabbath a they must train them up in the delight, and who love the courts way they should go, by a regular of the Lord: Nor will such frivocourse of discipline and instruc- lous excuses detain such, as have tion, to which the rest of the holy any serious concern for the salvaSabbath is specially adapted. Lit- tion of their souls. Those, who tle do those heads of families think make no scruple of breaking the of the worth of the souls commit- Sabbath, by absenting themselves, ted to their charge, and of the ac- unnecessarily, from public worcount they must give at the bar of ship, are so far from being ChristChrist, who restrain prayer for ians, that they are not so much as them, and neglect to make them awakened sinners. Let such conacquainted with the holy Scrip-sider, that there is to be one meet

ing, from which they will not be able to absen themselves, and which will soon take place before the bar of Christ; when he will preach himself, and will say to all

FOR THE HOPKINSIAN MAGAZINE.

ESSAYS UPON HOPKINSIANISM.
No. VIII.

OBJECTIONS ANSWERED.

Under this head, it was proposed to take notice of a few only of the more general and plausible objections, which are made to the system at large; leaving it to others to remove such as are brought against particular doctrines, as they may occur, in the course of these essays. In pursuance of this plan, I have endeavoured to give an answer to one objection, in my last essay, and now proceed

to another.

OBJECTION II.

The Hopkinsian system is composed of novel doctrines, and is a departure from the faith once delivered to the saints.

such as have profaned the Sabbath and neglected his great salvation, "Behold, ye despisers, and wonder, and perish!"" MORALIS.

novation; because, as they would have it understood, it differs from the Calvinistick system. If, therefore, it has been made to appear, with ancient, genuine Calvinism, that Hopkinsianism harmonizes and grows out of it as the branch

es from the stock of a tree, and differs only from what is called Orthodox of the present day; it Calvinism by some of the reputed must be obvious, that the charge of novelty lies not against Hopkinsianism, but against modern, or spurious Calvinism, which is a corruption of the pure doctrine of

the venerable Reformers.

Most of the essential doctrines in the Hopkinsian system, are expressly taught in the Institutes of Calvin; and they may all be inferred from the principles there This objection is frequently al- laid down and established. So leged against particular Hopkins- far from being an innovation, Hopian doctrines, as well as against kinsianism only clears away the the general system. Hopkinsians rubbish, which degenerate divines are accused of being bold projec- and lax laymen have heaped upon tors, who are not sufficiently hum-genuine Calvinism, and presents ble to walk in the plain, beaten the edifice in its fair form and due path of evangelical truth, but are dimensions. By all the Orthodox, ambitious to display their ingenu- therefore, who look upon Calvinity and acuteness by advancing ism as the ancient and true faith, new theories and strange hypothe- not Hopkinsians, but Modern Calses, which, they endeavour to vinists, ought to be viewed as the make the world believe, are wonreal innovators and projectors. If derful discoveries and mighty im- the Calvinism of John Calvin, was the faith once delivered to the provements in Divinity. saints; so is Hopkinsianism.

This popular objection is near akin to the one, which was discussed in my last essay. The charge of novelty comes chiefly from those, who lay an exclusive claim to Calvinism. They complain of the Hopkinsian system, as an in

But, suppose it could be made to appear, that Hopkinsianism differs, in some points, from the system of Calvin; and, that, where it does not differ, it explains some things more clearly, reconciles

from the Farewell Address of that
excellent and truly liberal pastor,
the Rev. Mr. ROBINSON, to those of
his flock, who were about to sail
from Holland to Plymouth, in 1620.
"If God reveal any thing to you,
by any other instrument of his, be
as ready to receive it, as ever you
were to receive any truth by my
ministry; for I am verily persuad-
ed, I am very confident, that the
Lord has more truth, yet to break
out of his holy word.
For my
part, I cannot sufficiently bewail
the condition of the reformed

some apparent inconsistencies, and draws some new deductions; it would not from thence follow, that Hopkinsianism is a novelty. There are teachers of Divine truth, older, and of higher authority, than Calvin and his coadjutors. The penmen of the Sacred Scriptures, wrote before Calvin, and wrote as they were moved by the Holy Ghost. We should be poor protestants, and unworthy to be called the followers of the Reformers, if we did not pay more deference to the authority of the sacred writers, than to that of any unin-churches, who are come to a period spired men, however great and good, and make our final appeal, in all matters of controversy, not to human productions, but to the Oracles of God. Calvin, it is acknowledged, was acute and learned, honest and upright; but he was not infallible. Just emerging from the Egyptian darkness of Popery, it is not to be supposed, that his mental vision was purged, at once, from every film of errour, and that, at the first glance, he had an intuitive and comprehensive view of all Divine truth. Considering what superstitions and prejudices he had to encounter, Calvin achieved wonders. But, possibly, there may yet be some nook of Theology, which he did not explore, some just inferences from his principles, which he did not draw, and some objections to his scheme, which he failed to answer in the most philosophical, scriptural and satisfac-hort you to take heed what you tory manner. The doctrines taught receive as truth. Examine it, in the Sacred Scriptures are the consider it, and compare it with faith once delivered to the saints. the scriptures of truth, before To the law and to the testimo- you receive it; for it is not posny: if they speak not according to sible, that the Christian world this word, it is because there is should come so lately out of thick no light in them." This is the antichristian darkness, and that fundamental principle of the Re-perfection of knowledge should formation; a principle happily ex-break forth at once." emplified in the following extract

in religion, and will go, at present, no farther than the instruments of their reformation. The Lutherans cannot be drawn to go beyond what Luther saw. Whatever part of his will our good God has revealed to Calvin, they will rather die than embrace it. And the Calvinists, you see, stick fast where they were left, by that great man of God, who yet saw not all things. This is a misery much to be lamented. For though they were burning and shining lights in their times, yet they penetrated not into the whole counsel of God; but were they now living, would be as ready to embrace further light, as that which they first received. I beseech you, remember it is an article of your church Covenant, "that you be ready to receive whatever truth shall be made known to you, from the written word of God." But I must ex

A HOPRINSIAN.

FOR THE HOPKINSIAN MAGAZINE.

ANSWER TO THE QUESTION OF NE

PIOS:

its phraseology, with a view to render it both more concise and more PAIDION. perspicuous.

Some have supposed, that Mel

Who was Melchisedec? (page 190.) chisedec was a Prince, who reign

MR. EDITOR,

The question of Nepios, is rather of a speculative, than practical nature. But, as "all scripture is given by inspiration of God, and is profitable," a satisfactory answer to this question cannot be altogether useless or unimportant. It seems, also, that the apostle, who frequently mentions this extraordinary personage, considered it as of some practical importance to know who he was. "Now (as he writes, Heb. vii. 4) consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils." "But, how are we to know, whether he was great or small, if we do not know certainly who he was?" In Heb. v. 2, the apostle seems to reprove the Hebrew Christians for their inability to understand what he thought it useful to say, respecting Melchisedec: "Of whom and we have many things to say, hard to be uttered, seeing ye are dull of hearing." And if, as, perhaps, will appear in the sequel, Melchisedec was an eminent type of Christ; no one will doubt the practical utility of endeavouring to ascertain who he was.

ed in Canaan, where Abraham sojourned, and who was the founder of Jerusalem. But, if Melchisedec was a Canaanitish Prince, it seems very surprising, that he should not only preserve his knowledge and belief of the true religion, when the whole world was sunk in idolatry, but that he should also be a Priest superior to Abraham, whom God had expressly called and chosen to be the father of the faithful.

Others have supposed, that Melchisedec was Shem, the son of Noah.

But, this supposition is inadmissible: for we are told, that Melchisedec was without father, mother, or descent; whereas, the parentage and descent of Shem, are plainly recorded in scripture.

Others, again, have supposed, that Melchisedec was the Son of

God himself. But, this opinion seems totally absurd. We are told, that Melchisedec was made like unto the Son of God: was he, then, made like unto himself? We are further told, that Christ was made a priest after the order of Melchisedec: Does this mean, that he was a priest after his own order?

The preceding erroneous opinI have never thought myself capable of answering this question; ions probably arose, from first and have waited, impatiently, for conjecturing that such and such the answer, which, it was suggest-persons were Melchisedec; and ed, a Correspondent of yours, eve- then forcing the character, given ry way qualified to investigate him in scripture, to apply to them: such a subject, proposed to give. whereas, the only proper and safe The following, extracted from the method of investigation, is, to find out the person by means of the Theological Magazine for December, 1797, appears to me more sat- character. Let us proceed in this method, and first, carefully conisfactory, than any thing else on the subject. I have taken the lib- sider every artic'e in the scripturerty, not only to abridge the piece, al character of Melchisedec; and but, in many instances, to alter then, secondly, enquire whether

this character will apply to any of the human race?

First, Let us consider the several traits in the character of Melchisedec, as it is drawn in scripture. And,

1. He was priest of the Most High God.

2. He was superiour to Abraham. S. His priesthood, like that of the Son of God, hath no end.

4. Like him, he was without descent; he came into the world by the miraculous power of God; and none on earth could claim -kindred with him. And,

5. Like the Son of God, he was a King, and his titles were, King of Righteousness and King of

"Who can count his generation; for his life was taken away," &c. He must, then, have been of the fathers of the human race: and, as there were only two of these, viz. Adam and Noah; we may be very sure, that Melchisedec and Noah were one and the same person.

We are now to enquire,

Secondly, Whether the character of Melchisedec, as drawn in Scripture, is applicable to Noah! And,

1. Was Noah a priest of the Most High? That he was, is evident from his offering a sacrifice, immediately upon his coming forth from the ark. Gen. vii. 20. "And Noah builded an altar unto the Lord, and took of every clean

ed burnt offerings on the altar.”

2. Was Noah superiour to Abraham? He certainly was; for he was Abraham's ancestor, and the preserver of the whole human race. As Adam was the father of mankind and the greatest man, before the flood; so Noah was the second father of mankind and the greatest man, after the flood.

3. Is the priesthood of Noah, like that of the Son of God, without end? In an important respect, it is so.

Peace. Such was the character of Mel-beast, and of every fowl, and offerchisedec. And from the slightest consideration of these particulars, it is easy to see, that he must have been superiour to any other human creature. The Jews were superiour to all the nations on earth, as being the chosen people of God. Abraham, the founder of the nation, was greater than any of them: and Melchisedec was greater than Abraham. In the days of Abraham, Melchisedec was a priest, to whom Abraham paid tythes, as his priest; from whence it is evident, that he had offered a sacrifice for Abraham. And as he was a priest in the days of Abraham; so was he, in the days of Paul: for the apostle says, that, "being made like unto the Son of God, he abideth a priest continually." He "He must, therefore, have offered a sacrifice for the apostle Paul, as well as for Abraham; and of consequence, for us, as well as for the rest of mankind. Again,

As none of the human race was his father or mother, it follows, that he must have been before them all and, therefore, none could know his descent, or count his generation; as it is said of Christ;

The sacrifice, which he offered, was not only for himself and those, who came out of the ark with him, but for his posterity, to the end of the world. Gen. viii. 21. "And the Lord smelled a sweet savour; and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth: neither will I again smite any more every thing living, as I have done." It is in consequence of the sacrifice of Noah, that the earth is no more to be destroyed by a deluge. God spake thus unto him, Gen. ix. 11, 12, 13. "I will establish my covenant with

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