fact, between that necessity which arises from God's decree, and that which arises from our own corruption; that the former necessity, as it is not the motive or cause of the sinner's conduct in disobeying God, so it cannot be his excuse; that the latter necessity, as it is the motive and cause of the sinner's conduct in disobeying God, so it constitutes his guilt; that the former necessity does not so interfere with the latter, as to destroy the moral agency and consequent responsibility of the sinner, acting under the latter necessity; that the former necessity, not constituting the rule of life revealed to the sinner, will not be the rule of judgment in condemning him, if he die in his sins; that the latter necessity, being in direct opposition to God's revealed will, proves the righteousness of the finally impenitent sinner's punishment. And, finally, that the latter necessity cannot be so connected with the former, as to make the former the efficient cause of the latter. To conclude. We cannot better express Calvin's view on the decrees of God and the moral agency of man, than by quoting the late Bishop Horsely. "The liberty, therefore, of man, and the foreknowledge and providence of God, are equally certain, although the proof of each rests on different principles. Our feelings prove to every one of us that we are free: reason and revelation teach us that the Deity knows and governs all things; that even the thoughts of man he understandeth long before-long before the thoughts arise-long before the man himself is born who is to think them. Now, when two distinct propositions are separately proved, each by its proper evidence, it is not a reason for denying either, that the human mind, upon the first hasty view, imagines a repugnance, and may perhaps find a difficulty in connecting them, even after the distinct proof of each is clearly per ceived and understood. There is a wide difference between a paradox and a contradiction. Both, indeed, consist of two distinct propositions; and so far only are they alike: for, of the two parts of a contradiction, the one or the other must necessarily be false-of a paradox, both are often true, and yet, when proved to be true, may continue paradoxical. This is the necessary consequence of our partial views of things. An intellect to which nothing should be paradoxical would be infinite. It may naturally be supposed, that paradoxes must abound the most in metaphysics and divinity, " for who can find out God unto perfection?"-yet they occur in other subjects; and any one who should universally refuse his assent to propositions separately proved, because when connected they may seem paradoxical, would, in many instances, be justly laughed to scorn by the masters of those sciences which make the highest pretensions to certainty and demonstration. In all these cases, there is generally in the nature of things a limit to each of the two contrasted propositions, beyond which neither can be extended without implying the falsehood of the other, and changing the paradox into a contradiction; and the whole difficulty of perceiving the connexion and agreement between such propositions arises from this circumstance, that, by some inattention of the mind, these limits are overlooked. Thus, in the case before us, we must not imagine such an arbitrary exercise of God's power over the minds and wills of subordinate agents, as should convert rational beings into mere machines, and leave the Deity charged with the follies and the crimes of men-which was the error of the Calvinists*. Nor must we, on the other hand, set up such a liberty of created beings, as necessarily precluding the divine foreknowledge of Where is this error to be found in the Standards of Calvinistic Churches? Where, in the writings of legitimate Calvinists ? human actions, should take the government of the moral world out of the hands of God, and leave him nothing to do with the noblest part of his creation; which hath been, perhaps, the worse error of some who have opposed the Calvinists*." The reader after comparing these extracts from Horsely, with those already given from Calvin, will be surprised to find that on these very points, where the two agree, the former is pleased to speak in a tone of censure of the latter and of those who are called Calvinists. What can we say of such conduct? It is strange! For Horsely was an honourable man: Hobart, Howe, and the great and small, reverend and right reverend foes and caricaturists of Calvinism, are all honourable men! and so is our "old fashioned Churchman," misquotation and misrepresentation, to the contrary notwithstanding. He is moreover possessed of a tender, as well as an honourable spirit, if we may credit his words. He discovers this in different parts of his work. "The blood is now chilled in one's veins"-then, "the tender feelings of the heart are pained." Appeals to sympathy are frequent. Really, did not other parts of the publication contradict these, we should be disposed to honour his heart, whatever discredit we might attach to his head. But as it is, before we give credence to his possessing tender feelings, we want the proofs thereof. Where shall we find these proofs ? "Gentle Shepherd, tell us where ?". Sermons, vol. II. Ser. xix. (To be continued.) RELIGIOUS INTELLIGENCE: FOREIGN. Report of the Directors to the London Missionary Society; May 9, 1811. THE Directors of the Missionary Society have once more. the pleasure of meeting their Christian friends, upon an occasion which always interests their hearts, and excites their thankfulness. To relate to their brethren, their feeble efforts to spread the knowledge of Christ among the Heathen, and to inform them of the success, which, in many instances, has attended those efforts, afford them the sincerest joy; especially as they are satisfied that such details are highly gratifying to those who love our Lord Jesus Christ in sincerity;" that they call forth gratitude to God for his condescending goodness in accepting and blessing their attempts; and renew in their minds a holy resolution to persist in their active endeavours to promote his glory. The Directors will commence their Report, as they have generally done, with the islands of the Pacific Ocean. OTAHEITE. IN the Report of the last year, the Directors informed the Society that the greater part of the Missionaries had thought it necessary to retire from Otaheite, in consequence of a war which had broken out between Pomarre and a considerable party of his subjects; that four of the single brethren had, however, continued at Otaheite, and that all the rest had been conveyed to Huaheine, a neighbouring island, where they were receiv ed and treated with kindness. The Directors have now to report more particularly on this afflicting event, and on other occurrences which have induced the missionaries, (with the exception of Messrs. Nott and Hayward,) to remove from thence to New South Wales. It appears that open rebellion broke out at Otaheite in the night of Nov. 6, 1808, and soon spread throughout the island. VOL. IV. No. IX. 3 R The married brethren, together with Messrs. Davies, Teissier, and Warner, were conveyed on Nov. 10, to Huaheine, in the brig Perseverance, which providentially was at that time at Otaheite. Messrs. Hayward, Nott, Scott, and Wilson, remained with the king, but were soon obliged to remove to Eimeo; and on the defeat of Pomarre, in an action with the insurgents, the houses of the Missionaries were burnt, their gardens and plantations demolished, their cattle seized, and all the Society's property which could not be put on board the Perseverance, was carried away. In the course of a few months, the brethren from Eimeo joined these at Huaheine, except Mr. Nott, who still continued with Pomarre. The Missionaries thus express their feelings on the occasion: "We unanimously agreed, that the state of the island is such that there is no prospect of safety or usefulness. Should even the disaffected chiefs prove our friends, we dread the thought of living under a government where nothing is to be expected but constant quarrels and confusion. We think that Pomarre's government, with all its defects, is a blessing to the island; and the natives acknowledge that if it be overthrown, there will be nothing but war and commotion. The consideration of these things, together with the little success that has hitherto attended the labours of many years at Otaheite, and Providence having, at the present juncture, put into our hands the means of removal to another island, fully determined our minds." It is here both just and necessary to remark, that the brethren interested themselves greatly to promote an accommodation between Pomarre and the powerful chiefs who opposed him; but there appears to have existed such a deeply rooted animosity between them, that all attempts at conciliation proved abortive. Concerning the insurgent chiefs, the brethren observe, We have no cause to doubt but that some of them may be much concerned on our account, and may have some friendly regard for us, though not on the score of our religion; yet in case they should prevail against Pomarre, they have no power to restrain the rabble that follow them from injuring us; and there is reason to think, that our having time to take our property on board, is a great mortifi 44 cation to many." The reception which the Missionaries met with at Huaheine, was of such a friendly nature, as to encourage them to resume their Missionary labours. Messrs. Henry and Davies made a tour of the island, and preached at every convenient opportunity. After they had resided about four months at this island, |