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tion. When you have done this, you may have the very article you want, withio'it the cost of buying. I have known a man of bigla parinta e, a liberal education, and qualified for a learned profess19.), in a shri time bicome so humbled by this process, as to be willing to take tho station of waiter-general of a grog shop, and that to, for no other compensation than whiskey enough to keep hus throat wit!

Volosrs. Elitors, if you can point out a better substitute for pero owning than the above, iny objection to temperance socien lails to the ground; if you cansot, please to have the candor to acknowledge the force and validity of my ohjection.

ANTHONY PASQUIN.

THE RIGHT WAY.

At a late four days' meeting, held in some town at the eastwart, by the Methodists, the first thing done was to deliver Temperance Addresses, and form a Temperance Society, after which they proceeded with the usual exercises of such meetings. This is ti: ri, ht way.

Remove the alcohol out of the way first, and then sincess will attend the 'word preached.' But let a company of rum making, run-selling and rum-drinking christians assembi to preach and pray, and they may as well hold their meetings four hours as four days, or even four years—the eflect will be the same. -16:

INTELLIGENCE.

RELIGIOUS SECTS IN INDIANA. Here are D inkurls, known by wearing the beard, by trine iminersion, miv.rsal salvation, and by receiving all persons of good mirals, and sho profess belief in Jesus.Christ, and agree to obey th-rules of the society. They are a harmless people, opposed to war, bit in other respects submissive to government.

Ilse are Quthers or Friends, distinguished by the drab-colorei coal, the broad brimmed hat, and the plain language of thee and thou, yea and nay. They are also noted for industry, good morals, and a refusalto bear arms, or perform military duty.

Hire ar? Alcions, pleading for three dispensations of religion, as represented by the “ moon,” the “sun," and an “army with banners;" corresponding to the dispensations of Moses, of Jesus Christ, and the superior dispensation of revelation under thm. In oth's respects their tenets do not differ materially from those of the sect who call themselves Christians. At first kneeling down in meh water, and having it poured copiously on the head of the candidate, was their mode of baptizing, --the next was

immersion, and finally they now usually dispense with water baptism altogether.

The Christians, Newlights, or as some call them Schismatics, are the next in order to receive nutice. They are the same het-roponeous class as in other parts, disclaiminy all sects in religion, disallowing all creeds and confessions of faith, except the Bible in its own language, and yet striving to make proselytes to their opinions. In respect to their views of Jesus Christ, much latitude of opinion is allow.d and professed, as is the case respecting other doctrines. Sme deny all original sin, and maintain that it is possible for children to be so trained up as to need no repentance.

The Luherans have two small societies, and a pastor. They adh're to the Augsburgh confession of faith, and imagine if children die unbaptized, their case is very doubtful, if even any hope may be indulged of their salvation.

The Corenanters have several societies and preachers in this State, though not in this immediate vicinity. They refuse to use the rights of s. ffrage, or accept of any office under the national or state governments ; because the christian religion is not recognized by the constitution. To most of them Watts' Psalms is a blas, hemous book, and old Rouse's version, a paragon of piety, sound doctrine, and poetical excellence. There is not much warm, active piety, and religious enterprize in this sect.

The Seceders, another branch of the old Scotch church, has been planted in Indiana They are known by their demure looks, their opposition to all other sects, and their fortuality in worship.

The Episcopalians are not numerous, nor can we learn that they bave any clergymen in this State. There have been one or two missionaries who organized two or three congregations.

The Methodists are the most numerous sect, and probably combine as much talent in the ministry, and as much respectability as any other class. Some secession has taken place under the reformers, but we do not learn to what extent. But compared with the Presbyterians, they are losing ground.

The Presbylerians are a pious body of people, not very numerous, yrt they combine more influence than the more talented and respectable portion of the community. They take the lead in all works of benevolence, such as bible societies, Sunday schools, the circulation of tracts, the promotion of education, &c.

The Baptists, as has been intimated, are divided into parties, and exhausting their strength in petty intestine hostilities. These commotions will very likely result in three parties. The Campbellites, and the disciples of Daniel Parker, though antipodes in some points of doctrine, show a remarkable coincidence in many things. Both principles are excrescences to the Baptist system, and will slough off in due time. Of the two erroneous schemes, that of Parker is the worst, which, after leaving out his "Two Seeds,” is bare faced antinomianism, and tends to subvert the whole system of grace.-Pioneer'.

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TERRORS OF SLAVERY.

Extract of a letter from a gentleman in Macon, Georgia, under date of Oct. 21:-1 do not think we are safe one hour. The very elements of destruction are around us, mingling in all our relations, and we know not at what moment the storm nay burst over us. An insurrectionary spirit is abroad, and God only knows when it will be subdued ; my opinion is, that it never will be.

A letter from Rev. Mír. Wharey of Rutherford county, NorthCarolina, under date of December 1st 1831, gives an account of great alarm excited in that county, by the discovery of a deep laid plot among the negroes to massacre the white people ; which when discovered, was on the eve of execution. --Southern Ril, Teleg.

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HOPKINSIAN MAGAZİNE.

VOL. IV.

FEBRUARY 15, 1832.

NO. 2,

A DIALOGUE

BETWEEN A CALVINIST AND A SEMI CALVINIST.

[Continued from page 294.] Calv. Let us examine this matter in a little different light still. I would ask the following question. Is it not reasonable, and a duty to submit to the will of God, and acquiesce in it, respecting his governing providence, and disposal of all things; so as to be able to say. "thy will be done,” without making any exception ?

Semi. I cannot object against this ; it must be answered in the affirmative ; for God's will is infinitely wise and good, and it is rebellion against him to be unwillinging that he should do as he pleases, or to make any exceptions whatever.

Calv. You have conceeded all that is necesary, I think, in order to decide the point in dispute between us. God has revealed it to be his will to punish some of mankind forever. You know not but you are one of them. Whether you shall be saved or be damned depends entirely on his will : And supposing he sees it most for his glory, and the general good that you should be damned, it is certainly his will that you should be damned. On this supposition then, you ought to be willing to be damned ; for not to be willing to be damned, in this case, is opposing God's will, instead of saying, “thy will be done.”

In this case, it is easy to see that there is no way to escape damnation, but by being willing to be damned, on supposition it is the will of God to cast you off ; as there is no other way to submit to bis will, and acquiesce in it, choosing his will should be done : Without which submission it is impossible a man should be saved. For to make any exception, and to be willing God should do as he pleases, if he will save you, and on no other condition, is no true submission to God; but a setting up your will to be the rule of God's conduct towards you. And to attempt to get to heaven, or to obtain assurance or any evidence that you shall be saved, in opposition to such a submission to the will of God, without making any condition, or exception in favor of yourself, is to fight against God, and to go in the road to hell.

Semi. I think these things bad better be let alone, supposing there be any truth in what you advance ; for such a way of talking only tends to puzzle people, and to discourage, and perplex christians ; and will be of no advantage to any body.

Calv. It may puzzle and discourage half-christians, who nerer were brought to any unreserved submission to the will of God, and to desire bis glory, above all things. And it is to be wished they might be so discouraged, as to be convinced that they are not real christians. It may also puzzle some real christians, for a time, who never carefully attended to this matter, so as to compare their own feelings with this truth, when rightly understood: They hasing never viewed this point in a true light, but by their educatio, and the instructions they have had, have imbibed prejudices against it, as it has been represented, or rather mis-represented to them. But when these have the truth fairly laid before them, and it is properly explained ; it is to be presumed, it will be so far from perplexing and discouraging them, that it will remove all their prejudices, and it will become a strengthening, encouraging doctrine to them, while they find their hearts in some measure, agreeing with this truth, and feel that to have God lose his honour, and the greatest general good not promoted ; and the will of God not done, and his infinitely wise and good plan marred and hurt ; is to them an infinitely greater evil, than their own damnation, or that of millions of others. And if they cannot be saved, consistently with God's highest honour, and the greatest good of the whole, and agreeable to the divine will and plan, there can be no salvation for them, which they would desire ; but are willing to be damned, if that only be consistent with all this.

But let the matter be stated on a yet different footing, and the same truth, I believe, will turn up to view, and perhaps, with some additional evidence, if it can be made more evident. You believe, I conclude, that God will for his own glory, and the greatest general good, punish many of mankind with everlasting destruction.

Semi. To be sure.

Calv. And to this, I suppose you have no objection ; but acquiesce in it, and are quite willing it should be so, since it is necessary for the glory of God, and the greatest good of the whole.

Semi. Yes, since this is the will of God, and necessary to answer the end you have mentioned, I am willing they should be miserable forever.

Calv. And how do you know that it is not as necessary that you should be damned to answer the same ends, as that any one else should ; and that therefore it is the will of God to damn you with them? At least, we may make the supposition that it is really so. How do

you

feel on this state of the case. Are you willing to be damned, if it be necessary to answer the same end, that is sought by the damnation of others, and for the sake of which you are willing they should be damned ?

Semi. This is a hard question, I suspect there is some puzzle in it.

Calv. It appears to me to be a plain case. If there be the same reason, and the same necessity, that you should be damped, as that others should be cast ofl"; and this is a sufficient reason with you to be willing they should be damned ; then for the same

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