divine administration of Providence?||fore be influenced by no sinister mo. No, let us be still and know that God tive. He is omnipotent, in such a sense, is God. as to do whatever he pleases, with 2. God hath a right of merit, to gov- the utmost ease. He can as easily at ern according to his sovereign pleasure. tend at once, constantly, and forever, He is incomparably more fit to govern to all the numberless variety of creathan any other being, or set of beings. tion, from the hugest world to the most All the wisdom, power and goodness in minute atom, as to any one thing for created beings are no more than rays the smallest part of time, and he can scattered from the fulness of his per- with equal ease manage the whole. So fection. Should all the perfection of that his love to happiness has no adcreation be united to the perfection of||vantage to render him remiss. These God, he would not by that means, re-things premised, we may observe, that ceive any addition of fitness, to govern||his attributes are such as ensure the the world, because there is nothing highest perfection, glory and happiness known to any creature, but what is in- of the universe. Being infinite in goodfinitely better known to the Creator; ness, he is disposed to bring about the and all the powers of the creature are greatest good that lies within the reach absolutely dependent on God. So that of his ability. To suppose otherwise God alone has, in fact, in himself, all is to suppose imperfection in his goodthe fitness to govern which can be ness; for what is goodness but a dispofound or conceived to be in the uni-||sition to do good? What is infinite verse. Hence then, should we, being goodness, but an infinitely strong procalled to unite with the general system pensity to bring about an infinite good; of intelligent creatures for the purpose to manage every thing in the best way, of choosing a universal governor re- for the best purposes? If God is not fuse to give our voice for God; it would disposed to order any article in the prove us to be either ignorant of the best possible way, for the best possicharacter of God, or enemies to good ble design, it is an irrefragable argugovernment. We ought, therefore, in ment of his imperfection in goodness. such a case, without hesitation or re- If, therefore, God be infinitely good, serve, to choose him for the governor and yet his government be not the best of the world; and, although it is not possible, this defect cannot be owing for us to determine who shall sway the to any want of goodness; for we may sceptre of the universe, yet God calls be assured he will do the very best he on us, both in his word and providence, can. Where then shall we look for the to choose whom we will serve; and supposed defect? In his knowledge? reason, as well as scripture, teaches us, No: for if he be God, he is omniscient. that it is both our duty and interest to So that he necessarily knows what the make choice of the Lord Jehovah, and greatest good is, and the best means to be still under a sense that he is God. and the best manner of bringing it aIX. Since God is God, he is allo- bout. To suppose otherwise is to supgelher fit to govern. There is in him pose imperfection in his knowledge, not one undesirable attribute. There is and of consequence imperfection in his in him every desirable attribute, and that divinity. But if he knows, perfectly without imperfection either in kind or knows, the best good, and the best way degree. Were creatures, even the most and means of bringing it about, and capacious and upright, to stretch their from his infinite goodness, chooses it thoughts to the utmost limits of possi-most cordially, what but want of powbility, they could not figure to them-er can cause a failure of the event? But selves another so perfect character. being God, he is omnipotent. He can No, nor can the infinite mind itself con- do all things. He can do all his pleasceive of one more perfect. ure; he knows how to do it, and his God is independent. He can there-pleasure is to do the greatest good. Must not the consequence follow then? For the Ulica Christian Magazine. When we are, without hesitation, de-THEOLOGICAL MISCELLANIES, TAKEN FROM A COMMON-PLACE BOOK. HIRELING. No. 21. sirous to do any thing to bring about any event, which we clearly know how to effect; and have strength and fortitude to remove every obstacle, and Hireling is used in two senses in the surmount every difficulty in the way, Bible. In one sense, a hireling is mereis it possible the event should not takely a hired man; or one who is hired to place? It would be manifestly absurd do, or is paid for doing, a certain piece to suppose it. And shall we suppose of work; so it is used, Mal. 3. 5. “And that the designs af God will fail, whose against those that oppress the hireling, knowledge and power are both unlim-(i. e. the hired man) in his wages."ited, and before whom nothing is a difi- The other sense of hireling is bad, as culty, nothing an impediment, nothing it describes a man who cares for nothany discouragement? By no means. ing but his wages. So the word is used If we cannot conclude from the power, by our Saviour in the 10th chapter of knowledge and goodness of God, that John, "The hireling fleeth, because he the most noble, godlike end, the high-is an hireling, and careth not for the est good shall be effected under the di- sheep." vine administration, from what premi- According to the first of these senses can we infer any conclusion at all?ses, it is not wrong even for the minisErroneous as human reason is, it is im-ters of religion to be hirelings. Under possible to mistake here. Doth it not the former dispensation, the God of Isthen become us to be still under a sense rael appointed them wages. And Christ that God is God? Especially when we himself, speaking of the temporal supconsider that with him there is neither port of his ministers, says, "The laborvariableness nor shadow of turning.er is worthy of his hire." But accordSo that he will remain forever the same ing to the other sense of the word, it is omnipotent, omniscient, and infinitely not only wrong for the ministers of regood God; and to all eternity exert ligion to be hirelings, but it is totally himself to the utmost in doing the best wrong for any man, in any employthings. On what principle then, can ment, to be a hireling. It is not wrong we justify our dissatisfaction in the di- for the day-laborer to wish to receive vine government? Allowing what has his wages when he has done his work, been said to be true, we must at least but it is entirely wrong for him to feel stand mute; for whatever difficulties indifferent whether he does his emmay occur, we must still believe, that ployer any good. Even if he does seek some how or other, God will conduct to please his employer, when it is every thing in the best manner; or else only for the sake of his wages, he is deny, either that God is possessed of nevertheless, in the selfish sense of the the perfection which has been named, word, a hireling. All see the improprior that the consequence follows from ety of religious teachers being hirelings; that perfection. Whatever our sinful but in the bad sense of the word, school determination may be, let us thorough-teachers have no right to be hirelings. ly weigh the matter in a just balance, Ministers of government have no right with an impartial aim at truth, before to be hirelings. They have a right to we reject what has been said, lest haply we be found fighting against God.God saith, "Be still and know that I am God." WHAT'S HONOR? a pecuniary reward for their services. "For this cause we pay tribute, because they are God's ministers, attending continually on this very thing." But if their pecuniary reward is the only thing which induces them to attend 'Tis to confess what's wrong, and do continually to the affairs of the public, what's right. they are as worthy of being despised as those ministers of the gospel, who || discharge of the duties which we owe are mere hirelings. more immediately to our God? Why should this expose us to be called superstitious, formal, self-righteous, &c.? If either in words or actions, we condemn the inward part of religion, then we ought to be condemned. But if there is no other proof of this, only that we are exact in our attendance upon public, family, and secret worship, and all other parts of religious du It is not our wish to make it appear innocent for ministers of the gospel to be selfish hirelings. No, their character is despicable. They are a curse to the church. But let it be remembered, that the same character which is despicable in the church, cannot be praise worthy in the state. To be a mere hireling in the christian ministry, or on the judge's bench, or at the attor-ty, we insist upon it, that none have a ney's bar, or in the medical profession, right to call us formalists. or in any other employment wherein we are called to do business for others, is incompatible with the christian character. THE RIGHTEOUS REWARDED. No. 23. I have just been reading the account of Paul's shipwreck. It is worthy of particular notice, that the whole ship's crew experienced a signal deliverance from God, as a token of his regard to this dear servant of his, who sailed in the same ship. Although Paul was not, in himself considered, worthy of the favor of his own personal deliverance; (for as a fallen creature he had not ceased to deserve the curse of the broken law;) yet we feel, as we FORM AND FORMALIST. No. 22. There is a difference between having a form, and being a formalist. A formalist is one who has nothing but the form of godliness; he is not acquainted with its spirituality. But the spiritual man has the form of godliness. He has an outside to his religion-he has method and system in serving God, as well as in attending ||read the account, that there was a proto secular business. Daniel was no priety in God's putting this honor on formalist, yet he prayed statedly three him; to be the means of saving all times a day. So did the devout Psalm- those who sailed with him. In this way ist, at the stated seasons of morning, it was strikingly manifested, that God evening and noon. By divine appoint-took complacency in his servant: that ment, there was to be a morning and evening sacrifice in the Jewish church, through all the days of the year. Pharisees were not blamed for adhering exactly to the external of divine institutions. These were things which our Lord told them they ought not to have left undone. They were not criminal for having the form of godliness; but for denying, or being destitute of its power. through Christ he had not only forgiven him; but that he delighted in him. The same truth which was exhibited by the preservation of Paul's shipmates, was declared by Jehovah to Abraham when he told him, that if ten righteous persons were found in Sodom, he would not destroy the city for their sakes.And was not the same truth displayed in the covenant which God made with Abraham, to bless his seed, with him It is granted on all hands, that it in their successive generations? Was is right to be perfectly exact in the du- it not to Abraham, as the friend of ties of the second table. It was to the God, that he said, I will be a God to credit of Samuel, that he could say, thy seed after thee in their generations? "Whose ox have I taken? or whose And were they not beloved for their ass have I taken? or whom have I de- father's sake? Although the man who frauded?" Now, if it is right to be per- feareth the Lord, and delighteth greatfectly punctual in discharging the du-ly in his commandments, does not ties which we owe to our fellow men, merit any favor, even for himself; yet why should it give us a bad name, that is it not to such a man, that the promwe are as scrupulously punctual in the lise is made, that "His seed shall be mighty upon the earth?" Is it not the SUBJECTS FOR CHRISTIAN CONFERENgeneration of the upright which shall be blessed? But, says one, is not God a sovereign in saving sinners? Does he not save whom he will? I ask, is not God a sovereign in saving men from a shipwreck? Does he not often from the same wreck save some, while he drowns others? And is he not a sovereign in saving the whole crew from one wreck, and drowning the whole crew of another? And was it not an act of sovereign mercy in him who rules the boisterous deep, to save the whole of those who sailed in the ship, which was wrecked near the island of Melita? And while it was an act of sovereign mercy, was it not at the same time a most striking manifestation, that Paul the prisoner, who was on board, was a dear servant of Jesus Christ? INDIRECT SLANDER. No. 24. Mr. A. said concerning Mr. B. that some, or many people, thought him to be a great villain, instead of being a christian. Mr. A. gave no rea sons why people entertained such an opinion about Mr. B. CES. The following questions on texts of scripture were suggested by the Rev. John Willison to a society of young men in Edinburgh. From Acts 2. 37. Question. When may the heart be said to be pricked and savingly convinced of sin? John 16. 8. Q. What is the difference between the convictions of natural men, and these of true penitents? Isa. 26. 18. Q. 1. Whence is it that convictions prove abortive? Q. 2. How to prevent this evil? 1 Thess. 5. 19. Q. How are persons guilty of quenching the Spirit ? Luke 13. 3. Q. What are the marks of repentance unto life? Matt. 5.4. Q. What are the marks of right mourning for sin? Psal. 97. 10. Q. What are the signs of true hatred of sin? Ezek. 36. 26. Q. What are the evidences of a heart changing from stone to flesh ? Psal 51. 17. Q. What is the broken heart that is so acceptable to God? Tit. 1. 1. Q. What are the characters of the faith of God's elect? John 3.3. Q. What are the marks of the new birth? Matt. 18. 3. Q. Who are these converts that are become as little children? Eph. 2. 1. Q. What are the signs of spiritual resurrection? a Matt. 5. 6. Q. Who are they that hunger and thirst after righteousness? Is not this one way to slander and defame my neighbor? But it will be said, how have I slandered him? I have said nothing against him-I have only told, that other people think him a bad man. But why did you tell of this? Was it not because you heard somebody speak in his favor, and you wished to lower him down? Or was it not because he professed to be a christian while you did not. Perhaps you both professed religion. If so, were you not moved to insinuate that many people thought your brother a villain, from this motive; that you knew, some thought him to be a greater christian than yourself? The heart is deceitful and desperately wicked; who can know it? "Speak not evil one of an-refuges which many deceive themother, brethren." selves with? Psal. 9. 18. Q. Who are the poor and needy ones, whom God will not forget? 2 Cor. 5. 17. Q. What are marks of a new creature? Matt. 7. 24. Q. Who are they that build on a rock? Matt. 7. 26. Q. Who are they that build on the sand? Isa. 28. 17. Q. What are the lying Heb. 6. 18. Q. Who are these that have truly fled for refuge to Christ? Rom. 10. 3. Q. Who are these that go about to establish their own righteousness? Matt. 5. 16. Q. Wherein must our || Matt. 5. 16. Q. When our light righteousness exceed that of the Phar-may be said to shine before men, to isees? the praise and glory of God? Phil. 3. 3. Q. 1. Who are these that worship God in the Spirit? Q. 2. Who are they that rejoice in Christ Jesus? Q. 3. Who are they that have no confidence in themselves? John 12. 21. Q. What are the marka of a saving sight of Christ in ordinances? Psal. 84. 10. Q. Why believers do so highly esteem a day in God's courts? 1 Pet. 2. 7. Q. 1. What is it in Luke 1. 53. Q. 1. Who are the hun-Christ that is so precious to believers? gry whom God fills with good things? Q. 2. How may we know if he be truQ.2. Who are the rich he sends emp-ly precious to us? ty away? Isa. 56. 6. Q. What are the characters of these that have taken hold of God's covenant? 2 Chron. 30. 8. Q. Who are they that have truly yielded themselves to the Lord ? Phil. 2. 13. Q. How may we know if the will be renewed by the Spirit of God? Matt. 5. 47. Q. Wherein must we exceed the ordinary sort of professors of religion? Rom. 7. 24. Q. Who are the true wrestlers against the body of death, or indwelling sin? Gal. 5. 17. Q. What is the differ Rev. 2. 4. Q. 1. When our love may be said to be decaying? Q. 2. How to cure this decay? 2. Pet. 3. 18. Q. 1. What are the best means of growing in grace? Q. 2. What are the marks of a growing Christian? James 1. 6. Q. What is it to pray in faith? Jude 5. 20. What is it to build up Jude 5. 21. Q. By what means shall we keep ourselves in the love of God? Rom. 8. 16. Q. How doth the Spir ence betwixt a renewed and unrenew-it witness in us that we are God's chil Rom. 8.26. Q. How doth the Spirit help our infirmities in prayer? Eph. 4. 30. Q. What is the Spirit's sealing work in believers ? Phil. 3. 9. Q. What are the marks of these who are found in Christ, and Hosea 6. 4. Q. 1. What is the cause clothed with his righteousness i of the evanishing of our good frames? John 15. 5. Q. What are the evi-Q. 2. How to prevent our losing them? dences of a vital union with Christ? 2 Cor. 9. 15. Q. Who are these that are truly thankful for a crucified Jesus? Psal. 18. 21. Q. Who may say they have not wickedly departed from their God? Q. 2. Psal. 18, 23. Q. 1. How may we Zech. 12. 10. Q. Who are they know our predominant sin? that look in a right manner to a pierc-How shall we conquer it? ed Saviour? John 17. 3. Q. What are the marks of a saving knowledge of God and his Son Jesus Christ? Gal. 2. 20. Q. 1. What is it to live by faith upon the Son of God? Q. 2. How to live by faith on him in great trials? Q. 3. How to attain the assurance of Christ's love to us? Matt.7. 17. Q. How to know if the fruit we bring forth be good or bad? E e Rev. 3. 2. Q. 1. What are the symptoms of grace in decay? Q. 2. What are the causes of it? Q. 3. What are the means of reviving it? Job 23. 3. 8. Q. What course shall they take, who have been long in darkness, and cannot find God in duties or ordinances? Job 23. 4. Q. What are the best arguments to fill our mouths with in prayer? |