common cause against the torrent of||ved by us, before the knowledge & vice and immorality, which threatens these things reaches Him, who fill to overwhelm our country. heaven and earth with his presence,

We are sensible that activity, vigil-and whose prerogative it is to see the ance and firmness are necessary to pro-hearts of the children of men. But mote the objects of our association:- will any believer in revelation...will any yet we are aware, that we should pro- minister of the word, dare so to ex ceed with caution and circumspection; plain scripture, as to represent the alland most of all to guard against im- perfect Jehovah as ignorant of some pure and improper motives in our-important events which have transpi selves. We cannot close this address red under his government? If the Ar without congratulating our fellow citi-minian does not mean to go all this zens on the return of the beams of length, and to deny the after-know. peace, and expressing our gratitude to ledge of God, as well as his fore! the Supreme Disposer of every event knowledge and his decree, let him exfor this great blessing, hoping that it plain the passage in Hosea, so as to may not prove a curse to us by our a- make it consistent with God's after buse of it, but that we may turn from || knowledge, (and no violence need be our sinfulness as a people, that God done to the passage to effect this) and may not again visit us by his judg-I am sure he will find no difficulty in ments, and that we may indeed as- explaining the passage in Jeremiah, in cribe the glory of this event to him, consistency with foreknowledge, and and see his manifest interference in even decree. our behalf when we most needed it.

2. Observation. When we say that there is no past and future with God, but that all things are one eternal now with him, we should not get the idea that events appear in the Divine mind in a confused, jumbled state. They no doubt appear to the Divine mind in the same order as they appear to us; the cause appears to go before the ef fect which is produced by it-the cre ation of the world appears before the end of it. But as God inhabits eterni

in both these periods, so that on the first day of creation, his existence was equally present at the last day, and in all the intervening space of duration.

Taken from a Common-place Book. No. 1. The Arminians oppose to the doctrine of divine decrees, that de-ty, he exists at one and the same time claration of the Holy One of Israel, concerning the sacrifices offered to Moloch, Jer. xxxii. 35, "which thing I commanded them not, neither came it into my mind." If this passage This observation will serve to remake for the Arminian, it must be be-flect light on this question-Is the juscause it denies even the universal pre- tification of the believer eternal? Ans. science of the Deity. With this let us Justification is no more eternal than compare Hos. viii. 4. "They have set regeneration. God sees regeneration up kings, but not by me: they have to precede a justified state, and yet made princes, and I knew it not." If they are both eternally present with the first passage prove that God does him. But what foolish reasoning it not foreknow all things which men will would be to say, that if the faith and do, the last passage will certainly prove justification of the christian were both with equal conclusiveness, that he does from eternity equally present to the not afterknow all which men have done || Divine mind, then it is as proper to say —or at least it will prove that things that he was justified before he believare not only contrived, but also achie-ed, as to say that he believed before

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he was justified. As well might we say, that since in the view of God the cause and its effect were always equally present, therefore it is as proper to say that the effect produced the cause, as that the cause produced the effect.

"Without thee I can do nothing," and yet resolves that whatever his hand findeth to do, he will do it with all his might.

5. In the time of our Saviour a selfrighteous spirit led the Pharisees to make broad their phylacteries, which 3. 2 Chron. xviii. 31. "And God were pieces of parchment, on which moved them to depart from him." It were written certain words, or parts of was the Syrians whom God moved to the law. But if making them narrowdepart from Jehoshaphat, whom they er than common, had been considered were compassing about to destroy.- as a mark of singular piety, then the TheseSyrians were undoubtedly grace-same selfrighteous spirit would have less men, and were of course moved led them to make narrow their phyby graceless motives to depart from lacteries. Selfrighteousness is one unithis pious king of Judah: and yet it form spirit; but its external garb is by does not disturb the mind of any chris no means uniform. It is of the hightian to hear it said that God moved est importance that we should be apthem. If you explain it to mean that||prised of this. Selfrighteousness may God directly operated on their hearts not only dress a pope and a cardinal; to incline them to depart from the good but also a mendicant friar. A Quaker's king, and spare his valuable life, still dress is not of itself sufficient proof they are not dissatisfied. But if it had that he is a follower of the lowly Sabeen said that God moved these Syri-viour. Selfrighteousness naturally ans to destroy Jehoshaphat, this would boasts; but it may come in the posnot sound so soft. But why should ture of a beggar, and say, "God be even this have disturbed us? If it had merciful unto me a sinner." been best, that instead of the wicked 6. Arminians will sometimes talk king of Israel, the pious king of Ju-of grace and free justification, though I dah had fallen in this battle, then it it is their scheme to make light of would have been equally consistent for God to have moved the Syrians to have slain him. In both cases, we are to view them as having a bad end...but in neither case are we to view God as having a bad end. Whatever God moves men to do, whether it be good or evil, he is governed by a holy motive. He had as holy an object in view in bidding (i. e. moving) Shimei to curse the man after his own heart, as he had in moving the enemies of Jehoshaphat to spare him.God always means that for good which we mean for evil.

them. On the other hand, Antinomians will sometimes be severe in condemning corrupt practices, and speaking in favor of good works, though it is their scheme, and their way, to treat strict, conscientious and holy living, with a sneer of contempt, and call it selfrighteousness.

7. We may commend and highly exalt those pious persons who are dead, when we hate and despise persons of the same character who are now on the stage. The Jews of Christ's time entertained a high opinion of the prophets who were killed by 4. Arminians harp on the subject of their fathers; but they hated men of [human liberty, because they dislike ab- the same character who then lived.solute dependance on God. Antino- They even hated Christ the great mians harp on the subject of depend- Prophet, to whom all the other prophance, to get rid of obligation to holy ets bore witness. These phaiisaic living. But the man who has known Jews possessed the same character the truth as it is in Jesus, is not puff with their fathers who killed the prophed up for one of these doctrines a-ets. The Pharisees of the present day, gainst the other. He feelingly prays, whoever they may be, are no doubt

ready to condemn the Pharisees of our ble, faithful, believing, and in one. Saviour's time. They profess to ap-sage of scripture, liberal. The pa

prove of the character of Christ and bis apostles, while they certainly hate, and perhaps vilify, men of the same character now on the stage.

But how can this be accounted for? They believe the scriptures, and they see that the scriptures condemn the ancient Pharisees, therefore they condeman them in words; and think they do in heart. Ask a modern Pharisee which of those two men introduced by Christ in the xviii. chapter of Luke, as going up to the temple to pray,he most approves, and he will say, Not the Pharisee, but the Publican.

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sage in which the friends of God a characterized as liberal, is in Isain xxxii. 8. "But the liberal deviseth li eral things, and by liberal things she he stand." The same general chara ter is designated under these respet tive epithets. For there are but tw classes of men, those who are for Christ, and those who are against him those who gather with him, and thos who scatter abroad. The epithet lib eral has its admirers. It is considered by many as holding up to view the fairest characters in human life; and properly understood, it does so. 8. Ahaziah sent to Baal-Zebub, the a misconstruction of scripture seat idol god of Ekron, to know whether he ment is too often recommended by should recover of his disease; 2 Kin. the charm of words, and the ornament i. 2. Jeroboam sent to Ahijah who was of rhetoric. Let us not be deluded by a prophet of the Lord, to know wheth-sounds. Let us not, blinded by the er his child would recover: 1 Kin. xiv. || perversion of language, hazard the in 1-3. Were they not both criminal in estimably precious interests of etern sending on such an errand, though one ty by considering that as a qualification of them sent to the Lord's prophet?--for heaven which cannot conduct w What was the use of their being re- to it; which in fact may be a total dis- 1 solved on these points? Is it right to qualification for its happiness. enquire of God in this way, unless it will serve to direct in the path of duty? But I know if I am sick that it is my duty to be ready to die, whether this sickness is to end my days or not. All desire to get any more knowledge of my future destiny either in this world or the next, than I can obtain from the will of God made known in the holy scriptures, is idle curiosity. This idle curiosity to know futurityThe liberal character is here put in op faster than God has seen fit that we should know it, has given establishment to pagan oracles, to fortune telling, and to all the lucky and unlucky signs with which even the christian world is full.

The word liberal is a good one. It is a word we see, which our English: translators of the Bible have thought proper to adopt in their version of this inestimable book. It is necessary that we should have a proper view of its true signification, and of the character which it designates. The passage just recited from the prophet Isaiah will furnish us with a clue to this discovery.

position to the churlish character.— "The vile person shall no more be called liberal, nor the churl said to be bountiful. For the vile person will speak villany, and his heart will work iniquity, to practise hypocrisy, and to utter error against the Lord, to make empty the soul of the hungry, and he It must have been noticed by every will cause the drink of the thirsty to thoughtful person that in the scriptures fail. The instruments also of the churl as well as in the writings of uninspired are evil; he deviseth wicked devices, men, the friends of God are denomina- to destroy the poor with lying words, ted by a variety of characteristical ep- even when the needy speaketh right. ithets. They are called righteous, But the liberal deviseth liberal things, godly, holy, spiritual, heavenly, hum-and by liberal things shall he stand."

TRUE LIBERALITY.

of gratifying the noble generosity of his mind. His thoughts are on the wing, his ingenuity is employed, and his influence, his time, his property, are consecrated to the business of do

ere the liberal character is put in op- liberal deviseth liberal things; he is by osition to him who speaketh villany,|| no means an inactive man. His libehose heart works iniquity, who utters ral disposition is far, very far from beror against the Lord, to make emp-ing a dormant principle. He is not sathe soul of the hungry,, and who is tisfied with merely escaping overt sins opressive towards his poor fellow- of commission; but is equally solicireatures. It must then stand for the tous to escape those of omission. To me thing with genuine benevolence, do good is his element, in which his r a real disinterested goodness of talents are employed, and his felicity eart, which is diffusviely free in acts of is found. He deviseth liberal things. e purest kindness towards God and He does not wait to be bought by a pen; the opposite of that narrow, handsome recompense. He does not ontracted, self-seeking disposition, by drag heavily along like a snail in the hich mere men of the world are ac unwelcome path of duty. He does not uated. It is the same generous good-stay to be pressed, urged, and overess of heart, which in its everlasting come by the dint of importunity. He lenitude fills the unlimited capacities has a principle of action in his own f the Deity....which has given exist-heart. He goes forward in the pleance to the works of creation, and sing work of doing good, prompted, resented Jesus himself under the not by the solicitations of others, but umble and lovely character of one by the ardor of his own soul. He dehat serveth. It is the moral disposi- viseth. He is beforehand in his conion which the holy angels display || trivances. He explores the sources of vhen they fly on the friendly errands usefulness, and the readiest methods of their Maker, ministering to the heirs of salvation. It is the basis of the ovely character which prophets, aposles and martyrs have drawn before our eyes, in the most astonishing, persevering efforts for the advancementing good. What is the burden of maof Christ's kingdom in the world ;good men, who made the greastest personal sacrifices daily, who were willing to spend and be spent for the salvation of the souls of their fellow-ble disposition of his heart produces in creatures. It is the temper which the divine law respects, when it requires us to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbor as ourselves. It is a temper of heart which is attached to the greatest public good of the universe, which clings to the happiness of all within its reach, and moves gene-liberal things. Liberal things are his rously on the single scale of the most extensive usefulness. So that the truJy liberal character is the really benevolent, the charitable, the generous, the self denying character, and therefore is the sublimity of the Christian character. The passage which has been drawn into view informs us how this liberality of spirit is expressed. "The VOL. 2. да а

ny others, is his pleasure. What is extorted from others, is offered by him without asking. The cause which he knows not, he searches out. This no

him a complete disgust to the pleasures of the world. It guards him against all excess in eating, drinking, sleeping, and every animal indulgence

against loose conversation, frolic and needless expenses, lest they should divert him from what he deems to be the end of his existence, and diminish his capacity of doing good. He deviseth

chief object; opposite calls are conscientiously refused for the sake of them. Had Job given himself up to luxury and dissipation....had he been an idle man, fond of frolic; ambitious of making an external parade, and exhausting his property to gratify this inclination, he could not justly have said of himself, "When the ear heard me,

then it blessed me; and when the eye rule of righteousness, he deviseth, saw me, it gave witness unto me, be- the first place, those things which are cause I delivered the poor that cried, most honorable to the infinite Majesty and him that had none to help him.- of the universe. To be truly libera The blessing of him that was ready to is to treat God affectionately and gene perish came upon me. And I caused rously. It is not to steal from him his the widow's heart to sing for joy. I property, rob him of his rights, deny put on righteousness and it clothed his glories, dispute his decrees, despise me, my judgment was a robe and a his grace, quarrel with his government. diadem. I was eyes to the blind. and meanly set up a false god before Feet was I to the lame. I was father him, preferring, in feeling and practice. to the poor, and the cause which I the voice of the world to his approba knew not I searched out. And I break tion, its pleasures to his service, and the jaws of the wicked, and plucked its profits to his glory. It is not to atthe spoil out of his teeth." True libe- tempt to bend his government and gor rality then is hostile to self-indulgence pel to an accommodation to our pride and to self-elevation. It consults ulti- and partiality to ourselves. It is not mately the claims, the honor, the im- to shape our sentiments of God in op provement, the felicity of others. But position to what he has told us are his the nature of true liberality we will feelings and his purposes, or our lives further investigate by inquiring, a little in opposition to his precepts. This is more distinctly, what those liberal not to act a liberal part. It is not de things are which it deviseth. It has vising liberal things. It is directly the been suggested that genuine liberality contrary. To devise liberal things is the benevolent love which the di- with respect to God, is to treat him on vine law demands. This cannot rea- the fair and equal ground of strict prosonably be disputed; because the law priety. It is to render to God with involves all moral obligation, and re-out any stinting or parsimony, the spects all righteousness. The summa-things that are God's. It is to ascribe ry of this law is, "Thou shalt love the to him freely and cheerfully all those Lord thy God with all thy heart, and attributes which compose his most a thy neighbor as thyself." The numerous precepts found in different parts of the Bible are but the applications of this law to particular cases. All duty and all moral excellence are comprised in it. This law exhibits the proper latitude of real liberality. All the liberality of our blessed Saviour, manifested in his coming into the world, ministering to the bodily and spiritual wants of men, suffering and dying, giving up his own glory, and sacrificing his own repose for their sakes, was upon the scale of this law. And of the same nature, and regulated by the same standard, was the liberality of all his apostles.

dorable name. It is cheerfully to place him on the throne as the sole governor of the world, whose will is his only; law, and whose unquestionable right it is to do his pleasure in the armies of heaven and among the inhabitants of the earth, disposing of all creatures and events, as seems good in his sight. It is to give up the reins of govern ment entirely into his hands, and to acquiesce with perpetual satisfaction and gladuess of soul, in his supreme and unfrustrable dominion. It is to admit our entire dependance upon him, to subscribe to the rectitude of his law and to the righteousness of its sentence. It is to allow freely that we are as great The things, then, which the liberal sinners, and deserve as great a punishman deviseth, are those things whichment as he has informed us. It is to the divine law, in its spirituality, ex-admit unreservedly that he is right, tent, and in all its applications, binds and that we are wrong, wholly and enhim disinterestedly to regard. Accor-tirely, with respect to that controversy ding to this everlasting and perfect we have maintained with him, and