PITCAIRN'S ISLAND.-The inhabitants of Pitcairn's Island, who lately emigrated to Otaheite, being shocked at the licentiousness of manners which prevailed there, have been re-conveyed to their former residence by Capt. Driver, of the brig Charles Doggett, of Salem. The number when conveyed to Otaheite, was 87.

AGENTS.

RHODE-ISLAND. Providence-Yates & Richmond, No. 3, Market square. Pawtucket, (North Providence)—Joseph McIntire, Book

seller.

- MASSACHUSETTS. Boston-Dea. James Loring, Bookseller, No. 132, Washington-street. Taunton-Deacon John Reed. New-Bedford-Stephen Potter. Reading-James Weston Jr. Amherst― Thomas Hervy. Falmouth-Capt. Silas Weeks. CONNECTICUT. Ashford-Rev. Israel G. Rose. NEW-YORK. Paris-Charles Simmons. NEW-JERSEY. Newark.-Amos Holbrook.

All those ministers, who receive the Magazine, are authorized and requested to act as agents.

Published at Rehoboth Village. Mass. by Rev. Otis Thompson, Editor and Proprietor.

POSTAGE OF THIS PAPER.--Under 100 miles, 1 cent: Over 100 miles 1 1-2 cents.

DR. THOMPSON'S CELEBRATED EYE-WATER. "The best article for curing sore and inflamed Eyes, that was ever invented."

Extract of a letter from Dr. Paul Swift, M. D.: NANTUCKET, 6th mo. 19th, 1821.-Dr. I. Thompson: I have lately made use of a dozen or two phials of thy Eye-Water in my practice, and I find it of superior efficacy in most cases of Ophthalmia. PAUL SWIFT, M. D.

Similar recommendations have been published by Dr. Vine Utley, of Lime, Conn.; Dr. G. W. Hoppin, of Providence, R. I., and others.

For sale by Dr. J. H. Mason & Co., Providence, R. I., and other Druggists, in various places. July 31.

CORY

ORY & BROWN, 17 Market-street, have for sale a general assortment of religious books, among which are Daily Food-Mrs Rowe's Devout Exercises-Comforts of Piety-Daily Piety-Gems of Piety-Gems of sacred Poetry-Dew Drops-Daily Crumbs-Directions to Persons just commencing a Religious Life-Daily Scripture Expositor, &c. &c. together with a variety of new and standard Theological works.

Providence, March 26, 1832.

Printing.

EDMUND ANTHONY, Taunton, Mass. will execute BOOK

PRINTING in good style and on reasonable terms. Office No. 10, Main street, near the Green. June 30, 1831.

HOPKINSIAN MAGAZINE.

VOL. IV.]

August 31, 1832.

[NO. 12.

SERMON.

[Concluded from page 454.]

Those that thou gavest me I have kept, and none of them is lost, but the son of perdition.-JoHN Xvii. 12.

THE truth deduced from these words, was, that Judas was a reprobate.

I have endeavored to draw the character of Judas, and to make it appear that he was a reprobate. What remains, is, to deduce such INFERENCES, as seem naturally to follow from what has been advanced.

1. If Judas was a reprobate, then the doctrine of reprobation is true. As there are many who reject the sacred scripturés, because they teach this doctrine; so there are many, on the other hand, who professedly receive the scriptures as divinely inspired, and yet reject the doctrine of reprobation. These last are much the most inconsistent with themselves: for the doctrine must be true, if the bible is true. Judas was afreprobate and one such instance establishes the doctrine, beyond all controversy. But the case of Judas is not a solita-ry one.. There are many others recorded in the sacred pages. Pharaoh, the tyrannical king of Egypt, is a memorable instance. It is repeatedly said, that God hardened his heart; and it is expressly declared, that God raised him up for the very purpose of "showing his power in him, and causing his The unbelievname to be declared throughout all the earth.” ing Jews, who heard and rejected Christ, are represented as reprobates, in John xii. 37-41: "But though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias, the prophet, might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore, they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart,

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and be converted, and I should heal them. These things said Esaias, when he saw his glory, and spake of him."

The followers of the Man of Sin, mentioned in the second epistle to the Thessalonians, are represented by the apostles, as reprobates. He writes, chapter xi., verses 11, 12,—“ God shall send them strong delusion, that they should believe a lie : That they all might be damned who believed not the truth, but had pleasure in unrighteousness."

Indeed, the doctrine of reprobation runs through the bible, by the side of the doctrine of election. Reprobating wrath follows as a necessary consequence of electing love, The attempts, whether ancient or recent, which have been made, to separate these doctrines which God hath joined together, have It God chose some to salvation, proved very futile and absurd. then He appointed others to wrath. If He has mercy on whom He will, then He hardens whom He will. Accordingly, the apostle says, Rom. xi. 7.—" The election hath obtained it, and the rest were blinded."

2. Was Judas a reprobate? Then there is no valid objection against the doctrine of reprobation. Ingenious, subtle, and even plausible objections, may be raised against any doctrine, however true and scriptural; and, accordingly, there is no doctrine, of either natural or revealed religion, against which, learned and acute infidels and heretics have not brought such objections, which the friends of truth have sometimes found it difficult to answer. But it is a clear case, that no valid or well-founded objection, ever was, or ever can be, brought against a true doctrine: for truth is always and throughout consistent with itself.

No doctrine revealed in the sacred pages, is assailed by more numerous and more plausible objections, than that of reprobation. And there is good reason why it should be so; for there is no doctrine which more clearly brings out to view that amiable and awful sovereignty of God, against which the "carnal mind is enmity." But, however difficult those who believe and approve of this doctrine, may find it, to expose the sophistry and inconsistency of those who object against it; still they bave no reason to be alarmed. The doctrine is as true, as the word of Him who cannot lie and nothing, therefore, but sufficient knowledge and skill, is wanting, to enable any one to give a satisfactory and conclusive answer to every objection

which ever has been, or can be raised. Every such objection is groundless, and may be shown to be so.

If I had ability to answer, I have not time, at present, to name the various objections against the doctrine under consideration. But it may be of use, perhaps, to take some notice of two or three of the principal, and briefly to show their invalidity.

It is objected against the doctrine of reprobation, that it represents God as having made a part of mankind "on purpose for damnation ;" which is contrary to the infinite benevolence of his nature, and to the express declaration of his word, that "He is good to all." This objection, though specious, and often urged with great confidence, is unsound, as it entirely misrepresents the doctrine against which it is made. The doctrine of reprobation, rightly viewed, does not imply, that damnation is the end, or ultimate object, for which some of the human race were made. The ultimate object for which God has made men, and all creatures and things, is, his own glory; "The Lord hath made all things for himself; yea, éven the wicked for the day of evil." God designs that all creatures and things shall advance his glory, in various ways, according to their natures and characters; and that the wicked shall accomplish this most desirable of all ends, by being "reserved unto the day of evil," and by being fitted, through their own voluntary sinful courses, for that destruction "to which they were appointed." It is not true, therefore, that God has made any of mankind "on purpose" for either salvation or damnation. He has made all men for his glory; and will dispose of them all, in the best possible way, to answer that ultimate and chief end of all his works.

Again, it is often objected to the doctrine of reprobation, that it represents the non-elect as deprived of their free, moral agency, and of the benefit of a state of probation. It is said, that if any of mankind are reprobated, they must, of necessity, go in the way to destruction; and as their destiny was determined from eternity, they never can be in a state of probation, but must perish, do what they will. This objection, if it had any weight, would be as valid against the doctrine of divine foreknowledge, and the doctrine of election, as against the doctrine of reprobation. If God foreknew, from eternity, that some of mankind would be lost; then it was absolutely certain that they would be lost. And if it was certain when

they came into the world, that they would leave it unprepared for heaven; then the objector might say, that they have no moral freedom, since they must do as it was certain they would; and that they have no season of probation, since their destiny was made certain before they were born. And so, if it be true, that God chose certain individuals of the human race to salvation, "from the beginning;" then the objector might say, the elect have no frec, moral agency in the matter of their salvation; they must be saved, do what they will; and they are not really in a state of probation.

But this objection has no force against either of the doctrines mentioned. Free, moral agency, consists in the voluntary exercises of rational being, possessed of moral discernment. Where such exercises exist, whether previously certain or contingent, whether foreseen or not, whether caused or uncaused, there is a fase, moral agency. So long as men choose and refuse, and act voluntarily in view of motives-as they always do, in fulfilling the divine purposes-they are free, moral agents, and accountable for their actions; and of course, are in a state of probation, as their future state is to be according to their present conduct. There is nothing in the doctrine of reprobation, as the objector seems to imagine, which compels some of mankind, against their wills and endeavors, to walk in the broad way to destruction; but the doctrine implies, that the reprobate, in fulling the divine purpose and acting under a divine influence, harden their own hearts, go on freely and perversely in sin, and fit themselves for destruction.

4

I have time to mention but one objection more; and it is one more frequently made, perhaps, than any other: it is, that the doctrine represents God as a respecter of persons. This objection is near akin to the first named, and may be answered much in the same way. As God has made none of mankind on purpose to damn them, so He has "appointed none to wrath," because He had less value for their happiness, than for that of those whom He "chose to salvation.” While He valued the happiness of every man according to its worth, He valued his own glory and blessedness more than all things else; and therefore determined to form and dispose of every man and every creature, as should be most for his own felicity and glory, without the least partiality or respect of persons.

3. If Judas was a reprobate, then there is no inconsistency between the doctrine of reprobation and any other doctrine,