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the work of man. And for these he think it necessary to resort to reasons, they think it wrong to use a system of means, and why does means to promote a revival: and he expect success no further than that those who do so, cannot have he uses them faithfully? Will it be a proper sense of their dependence said, that means are necessary to upon God. And if, at any time, produce effects in the natural they see men deliberately concert world, but not in the moral? What ing a plan and entering upon a is the proof? Will it be said, that systematic course of operations, the means which are used for the with a view to produce a revival, production of effects in the natural they consider them as virtually world are more uniformly successdenying their dependence, and ful, than those which are used for assuming the prerogatives of God; the production of effects in the and they dare not lend their aid moral world; and that God has in promoting a scheme of this kind, thus, by his providence, indicated which appears to them, if not abso- our duty? This may be thought by lutely impious, yet as the result of some. But it needs better proof very erroneous views.
than has yet been adduced. The I confess, I cannot see why the means which are used in the natuuse of means to promote a revival ral world, sometimes fail of proof religion, should be thus consid- ducing the effect desired. After ered, any more than the use of men have tilled their ground and means to accomplish other objects. sown their seed, the harvest someIs it because a revival of religion times fails of coming to maturity. is the work of God? We also be- But it ought to be remembered, lieve that a revival is the work of that these are not all the means God, and we rejoice that it is so, which are necessary to the producand that He is able to carry it on tion of the effect, even if they are without any assistance of ours. all which men can use;—and that And we also believe, that those the effect never follows from these revivals which are in such a sense means alone. The rain must dethe work of man, as to exclude the scend, and the sun must shine, or agency of the Holy Spirit, are en- the harvest will not be reaped. titled to no confidence, but are And these are means, as well as spurious and vain.—But we see those before mentioned. In the nothing in all this, to exclude the natural world, the Divine operause of means. It is the work of tions are perfectly uniform.God to cause the earth to yield Where none of the means are wanther increase. “ He causeth the ing, the effect never fails. And grass to grow for the cattle, and the only reason men ever fail, herb for the service of man.” The when they have done all in their husbandman is as much dependant power, is, that some other means upon God for the fruits of the are necessary, over which they earth, as the church is for a revival have no control. On this subject of religion. Why does he not say, men act like rational creatures.it is the work of God to give me a They know they are dependent harvest, and it would be wrong upon God. But they know, also, for me to attempt to take it out of that God works by means, and his hands? Why does he not sit have learnt by observation, that down in idleness, and wait for God He works uniformly. And they to accomplish his own work, since are sensible that if they neglect he is fully able to do it without the faithful application of the proany assistance of his? Why does per means, they have no prospect
of success. In proportion, there the natural world, no one would fore, as they desire the effect to be expect them to be successful. The produced, they use the appropri- man who but half plows his field, ate means with fidelity and perse
who takes no care in the selection verance.
And success usually of his seed, who scatters it without or crowns their efforts accordingly. judgment, and but partially cov
Now, what reason is there to ers it, has no reason to expect an
conclude, that the use of means in abundunt harvest. I think, thereto the moral world is not equally fore, that the manner in which we s necessary and equally effectual use means in the moral world, is
Is it that no effect follows from abundantly sufficient to account add them in the moral world, without for their partial success, without is the exertion of Divine power?- supposing there is any want of
Neither does any effect follow from uniformity in the Divine operathem in the natural world, without tions. And that the supposition
the exertion of Divine power. that they would ever fail, if faith** This, therefore, cannot be a rea fully used, is perfectly gratuitous,
son. Is it that the means used in and destitute of proof.
the moral world more frequently But it is a question, whether i fail of producing the desired effect, these remarks will apply to the
than they do in the natural world: subject of a revival of religion. It It ought to be proved, in the first is clear, that a revival's being the place, that they do more frequent-work of God, will not render them by fail; and then it ought to be inapplicable; for the production of proved that this failure does not the natural harvest is equally the arise from a want of all the proper work of God. Is a revival, then, means being used, nor from a want the work of God, in a different of their being used with that fidel sense from his other works? Is it a ity and perseverance with which work of such a nature as to be they are used in the natural world. incapable of being promoted by When men desire an effect to be means? Or are the means adapted prduced in the natural world, they to promote it, means which God are accustomed to use all the means only can use, and in which men in their power, and to use them can have no agency? If these quesfaithfally and perseveringly. But tions can be answered in the afwhen an effect is to be produced firmative, perhaps we shall be jusin the moral world, I think they tified in not attempting to use
do not, in general, desire it so means to promote a revival.is carnestly, nor so carefully use all What, then, is a revival? A revival the means in their power, nor use
is the more lively and vigorous exthem with equal fidelity and per ercise of religion in the hearts of severance. They have some faint Christians, accompanied usually desires, indeed, and they make by the conversion of sinners. It some feeble efforts, and use some is a work of the same nature as the of the necessary means. But their conversion and progressive sanctidesires soon become languid, and fication of an individual, and difthey use only a part of the neces fers from it only in being extended sary means, while they neglect to a large number. Is the conothers.--And they too often use version and progressive sanctificathose which they do not entirely tion of an individual, the work of neglect, in a feeble, irresolute God, in a different sense from his
manner, as though they used them | other works? The only difference tely not, If means were so used in l I can perceive, is, that the effect
produced, is of a different nature. ation, is a system of means for the In the natural world, the effect of accomplishment of this work Are the Divine operation is a natural the means, then, which are adaptgood; in this case, the effect of the ed to promote this work, means Divine operation is a moral good. which God only can use, and in I see no other difference. Some which men can have no agency? have called the conversion and Or if there are means which men sanctification of an individual, a can use for the promotion of this special work of God, others a super- work, has God claimed the use of natural work, and others a miracu-them, exclusively to himself, and lous work. If by a special work, forbidden men to employ their is meant that it is a work which agency. The decision of these God does not carry on in every questions, will decide what is our individual, it is a special work in duty on this subject. And the that sense. If by a supernatural decision of these questions is easy. work is meant, that the effect pro- God has given us the bible, not duced is a moral good, which is to be laid in a corner, but to be superior to a natural good, it is a used. He has appointed an order supernatural work in that sense; of men whose whole business is but I do not think that a sufficient the application of the means he reason for calling it so, because I has appointed for the conversion do not think that is the idea usually and sanctification of the human conveyed by the term. Supernat And He has made it the ural usually means the same or duty of all men to make use of nearly the same as miraculous. these means themselves, to proWhat those mean who call it a mi-mote their own sanctification, and raculous work, I do not precisely to use them with others, as they know. A miracle is usually defin- have opportunity, for the attained to be a suspension or counter-ment of the same object. He has action of the laws of nature, that not indeed, instituted these means, is, a departure from the establish- and required men to make use of ed mode of divine operation. But them because he needed their as. God certainly has an established sistance in the accomplishment of mode in the conversion and sancti. this work. Neither has He done fication of men, which he has re so in the natural world. But He vealed in the scriptures, and ac has instituted means, and requircording to which he has been car ed the use of them, in both cases. rying on this work for nearly six And He has done it, in both cases, thousand years. There is no pro- doubtless, for the same reason, as priety, then, in calling it a mirac a particular favour to us. He conulous work. The work of conver descends to employ us as co-worksion and sanctification, therefore, ers with himself, because it is a is not a work of God in a sense great privilege to us to be thus different from his other works, ex-employed, though He is fully able cept in its being of a moral nature. to accomplish his work without any And now the question arises, does assistance of ours. its being of a moral nature render In view of these considerations, it incapable of being promoted by I think it clear that it is not only means? No one who believes the proper for us to use means to probible will affirm it. Men are be mote revivals, but our indispensagotten by the word of truth, and ble duty so to do: and that we are sanctified through the truth. ought to enter upon them with as The whole system of divine revel- | much deliberation and system, and
pursue them with as much fidelity | er encouragement to use means to : and perseverance, as we should to obtain a spiritual harvest, than we attain any other object. And not have to obtain the natural harvest. - only so, but that we ought to call for the means necessary to obtain forth in this work all our wisdom, the natural harvest are but a part ảnd prudence, and zeal, inasmuch of them such as men can use, while
as the object transcends all others a large proportion of them are such ein importance : And I would ob- as God only can use, and in which v serve also, that I think we have as men have no direct instrumentalia great encouragement to use means ty. But the means necessary to
for the promotion of revivals, as obtain a spiritual harvest, are most, ho we have to use means for the if not all, such as men can use, *attainment of any object in the and such as God never uses with
natural world. I will go fur- out human instrumentality. ther. I think we have even great A FRIEND TO Revivals.
Utica Christ. Repos.
FOR THE HOPKINSIAN MAGAZINE.
ing what he knows is wrong, His
understanding teaches him what he MR. EDITOR,
ought to do; conscience urges him In the Essay upon Hopkinsian- to do it. Understanding perceives; ism in your last number, there conscience feels, or causes its posseems to be a great want of clear
sessor to feel.
It differs from evness, if not of correctness.
ery other faculty, because it makes 1. In the remarks on doing as one chooses to do.” Query—Does Crime, when he neglectsthe improv
a person of information feel his the writer ever act contrary to ement of his faculties, or fails to expresent choice? 2. “It is the sentiment of Hop- derstanding, will and conscience,
ercise right affections. Are not unkinsians, that free moral agency all that are necessary to constitute consists simply in choosing or wil
a living creature, a free, moral ling.” Are not these powers, or
J. acts, found with
Wrong, appears to be ascribed
we not to view them as 6. Is it the duty of sinners to pray wholly different, though acting in before they repent:" he quotes concert ? Understanding is a these words, with approbation, perceptive power, by means of “Prayer moves the hand, that which, we distinguish good and
moves the world."
By the word evil . Without this power, con
hand, I suppose is meant, the science cannot act. Without clear agency of God, which is always light in the understanding, its de exerted according to his eternal çisions are liable to be wholly purposes or designs.
Now, if Wrong. When the understanding prayer moves this Divine hand, is properly illuminated, conscience will it not follow, that prayer predischarges its office, not making its vails with God to change his purpossessor acquainted with duty,but poses, and do what He otherwise making him feel his guilt, for do-would not have done : And if so,
FOR THE HOPKINSIAN MAGAZINE.
FOR THE HOPKINSIAN MAGAZINE,
FOR THE HOPKINSIAX MAGAZIXE.
is He not a changeable being ?- reasonable to blame those, who An answer would be pleasing to doubt that such a punishment will
INQUISITOR. be inflicted. I would, therefore,
propose this question, for an answer in your pages: How does it appear, that those
of mankind, who MR. EDITOR,
die impenitent, deserve an endless While professing Christians,
punishment? with, comparatively, few excep
ROGANS. tions, have believed in the endless punishment of the finally impenitent; they have endeavoured to vindicate the justice of such pun- MR. EDITOR, ishment, in different ways. Some It seems to be intimated by the have said, that sin deserves an infi- apostle, that many things relating nite punishment, which no crea to Melchisedec, are hard to be unture can suffer, in a limited time. derstood, and belong to that strong Others have said, that the finally meat, which babes cannot digest. impenitent will deserve to be pun- But, as this extraordinary personished forever, because they will age is frequently mentioned in continue to sin forever. A will scripture, I hope it will not be grant, that the future punishment considered an idle curiosity for of the wicked, will not be greater even a babe to desire to know, in degree, nor longer in duration, who he was. Permit me to request, than they deserve; for the Judge through the medium of the Magaof all the earth, will do right, zine, an answer to the question: Unless, then, it can be clearly ! Who was Melchisedec? shown, that the wicked deserve
NEPIOS. endless punishment, it seems un
PRESBYTERIAN CHURCH. "dayspring from on high,” still Extract from a Narrative of the state of
dark in error and ignorance, and Religion, within the bounds of the
cold in indifference and sin. General Assembly of the Presbyteri. Where the gospel is preached, it an Church in the United States, is met with powerful opposition by 1824.
errors of every form, and it is asAlthough we can state many sailed by enemies of every name. things which will give joy to the Amid many of our Churches are to Churches, and animation to all be found cold and worldly profeswho love the Lord's kingdom, and sors, and multitudes who having a the glory of the Redeemer, it is name to live are dead, and the ennot to be disguised that there is emies of Jesus are sometimes esvery much to excite our deepest tablished in
tablished in the house of his humiliation and awaken the most friends. We do not recollect to solemn fear. Within our exten have heard more deep and afflictsive bounds there is a vast wilder-ing representations from the Presness filled with immortal souls, byteries, of the want of zeal and who are destitute of religious in the life-giving energies of the Spistruction and hope; there are re
rit. On every side there are comgiens just beginning to enjoy the plaints of prevailing error, of li