Judah." H. Sam. xxiv. 1. I believe that God put in the hearts of the kings of the earth to agree and give their kingdom unto the beast.Rev. xvii 17. I believe that God made the prophet and others to err from his ways. Is. lxiii. 17. I believe that when Joseph's brethren hated him, and sold him into Egypt, it was God that sent him before them to preserve life. Gen. xlv. 5. I believe that God made use of the King of Assyria as the rod of his anger, as the axe, and the saw, and the staff, in his hand, with which the Lord performed his work upon mount Zion and on Jerusalem. Is. x. 6—15. I Believe that the king of Babylon was God's battle-axe, and weapons of war, and that with him God broke in pieces the nations. Jer. li. 20. I believe that "The Lord stirred up an adversary unto Solomon, Hadad the Edomite:" and that "God stirred him up another adversary, Rezon, the son of Eliadah." I. K. xi. 14, 23. I believe that "The God of Israel stirred up the spirit of Pul, King of Assyria, and the spirit of Tilgath pilneser, King of Assyria, against his rebellious people, and that by their instrumentality, "he carried them away." I. Ch. 5, 26. I believe, that in the former state of the Jews, when there was no peace to him that went out or came in, because of the affliction, it was God that had "set all men every one against his neighbour. Zach. viii. 10. I believe that "God sent an evil spirit between Abimelech and the men of Shechem. Judg. 9, 23, and that he put a lying spirit in the mouth of Ahab's prophets. I. K. xxii. 23. I believe that God raised up the evil of Absalom's rebellion, as he told David he would. II. Sam. xii. 11. I believe that when Pharaoh had consented to let Israel go, and had said to Moses, "Go ye, serve the Lord," that "the Lord hardened Pharaoh's heart, and he would not let them go." Ex. x. 24, 27. I believe that God hardened the spirit of Sihon, "and made his heart obstinate." Deut. ii. 30. I believe that the Lord mingled a perverse spirit in the midst of Egypt. Is. xix. 14. I believe that God said true, when he said, "If the prophet be deceived when he hath spoken a thing, Ithe Lord have deceived that prophet." Ezek. xiv. 9. I believe that when Christ preached to some among the Jews, "they could not believe," because, as Esaias said, God had blinded their eyes, and hardened their heart, that they should not see with their eyes, and understand with their heart, and be converted, and he should heal them. Ju. xii. 40. I believe, that the non-elect are "blinded, according as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, unto this day." Rom. xi. 7, 8. I believe that it is proper to say to some characters, "The Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes." Is. xxix. 10. I believe, that when the tabernacles of robbers prosper, and they that provoke God are secure, it is the hand of the Lord that hath wrought this. Job xii, 6-9. I believe that "A man's heart deviseth his way, but the Lord directeth his steps." Pr. xvi. 9. I believe, that when a kingdom rises or falls, "this matter is by the decree of the Watchers, and the demand by the word of the Holy Ones, to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will." Dan. iv. 17. I believe that long before Christ came into the world, seventy weeks were "determined," as the precise time, when he should be cut off, but not for himself. Dan. ix. 24, 26, I believe that our Lord said true, when he said, "And truly the Son of Man goeth as it was determined, but woe unto that man by whom he is betrayed." Lk. xxii. 22. I believe that Christ was delivered by the determinate counsel, as well as by the fore-knowledge of God, and by wicked hands was crucified and slain. Acts ii. 23. I believe it is proper to say to God, as the

inspired apostle did, "For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together, for to do whatsoever thy HAND and thy counsel determined before to be done." Acts iv. 27, 28, I believe that Christ is “a stone of stumbling and a rock of offence, even to them which stumble at the word, being diso bedient, whereunto also they were appointed." 1 Pet. ii. 8. I be lieve that "there are certain men crept in unawares, who were before of old ordained to this condemnation." Jude iv. I believe that "these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not, and shall utterly perish in their own corruption." 2 Pet. ii. 12. I believe that "for this cause 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." 2 Thes. ii. 11, 12. I believe that the word of the Lord is unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a lit tle; that they might go and fall backward, and be broken, and snared, and taken. Is. 28. 13. I believe, therefore, that God "hath mercy on whom he will have mercy, and whom he will he hardeneth." Rom. ix. 18. I believe, that in all these passages of scripture, God means as he says; and that they are to be understood according to their plain, obvious import. And I believe that they are translated correctly, and that those who attempt to do violence to them, in order to make them speak a different language, expose themselves to that curse denounced in Rev. xxii. 18, 19, against those who shall add to, or take from the word of God. SO I BELIEVE. AMEN. This is God's own language, and this is my creed, on the subject of the decrees and agency of God.

Now let us attend to your objections against it. First, you object, that it destroys the free agency of the creature, and makes him a machine. But this is not true. A free agent is one who chooses. A machine does not choose, and therefore is not a free agent. But men choose. When God works in man both to will and to do, it is man that wills and does. When God "turned the heart" of the Egyptians "to hate his people," the Egyptians freely and voluntarily hated his people, and dealt subtilly with his servants. If free agency consists in choosing, and God causes us to choose, he causes us to be free agents.

2. You object, that this doctrine, that God "worketh all things after the counsel of his own will," takes away the blame of sin from the sinner, and casts it upon God. This is the same objection that is stated by the apostle, Rom. ix. 19, "Thou wilt say then unto me, why doth he yet find fault, for who hath resisted his will ?" The best answer to this objection, is that which God himself gives, in the next verses. Nay, but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? What if God, willing to show his wrath, and to make his power known, endured, with much long suffering, the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory?" This is the answer which God gives to the objection, and it ought to silence the objector for ever. But if you still repeat the objection, I would answer further, in the words of God, "Woe unto him that striveth with his Maker! Let the potsherds strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, what makest thou? or thy work, he hath

no hands!" Is. 45. 9. "Shall he that contendeth with the Almighty instruct him! He that reproveth God, let him answer it." Job. 40. 2. Do you ask how the man can be to blame, when acting under the decree and agency of God? I will tell you. He iutends evil. His design is a wicked design. His spirit is a bad spirit. When God turnod the heart of the Egyptians to hate his people, they hated his people. That hatred of God's people was a wicked thing. They were to blame for hating God's people. But when God turned their heart to hate his people, he did right, because he did not hate his people himself, but loved them, and intended to make the hatred of the Egyptians work for their good. And so it is in all cases. Joseph's brethren thought evil against him, and were to blame for it; but God meant it unto good, and he did right. When God made use of the Assyrian to punish Judah, God meant to execute righteous judgment, and he did right; but the Assyrian meant not so, neither did his heart think so, and he did wrong; and when God had performed his whole work with him, he punished him for his wickedness in doing it.

I have now one request to make. It is this, that when you have occasion to tell what my sentiments are, you will quote my own words. If you wish to tell others what I believe, you are welcome to read them my creed. That is what I believe, for it is what the Bible says. Will you tell me whether you believe it or not? A CALVINIST.

DUTY OF CHRISTIAN COURAGE.

When I reflect upon past events, I am led to think that there is nothing in which we are more to blame, than in the matter of Christian courage. For besides the value of the souls of our fellow-men, which ought to make us bold in their behalf, I am sure that when we go to work in a proper spirit, we shall find that much of the fear which is apt to damp our courage is groundless. In most cases, I believe, it is want of judgment, or of temper, which provokes the anger and the enmity of an offender. If we convey to his mind the idea, that we deem ourselves better or holier than he is; or that we possess a wisdom to which he is a stranger, we shall be sure to rouse all the bad passions of the human heart into action; but if we speak in love, and as persons who feel that they are themselves poor unworthy sinners; and thus convince men that we have only their best interests at heart, then in most cases, truth will commend itself to their consciences, and in spite of themselves, they will be constrained to give a verdict against their vices. It has been well said, that if there is love in the heart, we may do any thing. In fact, if we go to work with a gracious spirit, God will surely be with us; and if he does not bless our labours, he will at all events protect and honor us.

I have found this to be the case through life; and when I reflect apon it, it only makes me more ashamed of myself for not being more bold in my Master's cause. I have gone on a Sunday evening into

public house, and spoken to large drinking parties for many minutes, and even pulled out my Bible to tell them from the word of God the doom of those who do such things; and instead of abuse have receiv

ed the thanks of the parties. The most remarkable instance of this nature, which I can call to mind, was at Cambridge. I had gone late one evening to an inn in the town, to await the arrival of a friend by the Norfolk coach. There was no parlour empty, it rained fast, and I was obliged to take a seat in the parlour, which was filled with the officers of a regiment which was passing through the town. I soon found that they were engaged in the most shameful discourse. I doubted what to do. To retire at once, seemed to be the easiest and safest for myself; but the feeling of pity for them came across me, and I thought they might perchance listen to a word which, with God's blessing, might do them good. After praying for divine strength, I begged their attention, and proceeded to point out to them the sinfulness of such language. Being kindly heard, I ventured further to recommend to them a more excellent way; and for above ten minutes spoke to them of the things which belonged to their everlasting peace. I begged them to bear patiently with the advice offered by one so much younger than many of themselves, and in fear and trembling awaited their reply. But how great, and how pleasant was my surprise, when I heard them, as with one consent, acknowledge the truth of what I said, and thank me in the most hearty manner for the friendly interference. Nay, so kindly did they express themselves, that I was encouraged to pull out a bundle of tracts, and offer them to those who sat nearest me. I was afraid of going too far by distributing them around the room, and was putting the bundle into my pocket again, when the question was asked by many at the same time, “will you oblige me with one, Sir?" And after parting with my whole stock, I left the room.

Who knows but seed may have been scattered that night, which will be found in eternity not to have been fruitless? At all events, the occurrence stands as a memorial to the writer, that worldly fear is as foolish as it is sinful;-and he often refers to it as a ground of deep humiliation before God, on account of the want of faithfulness in other instances.

May the reader, whoever he be, take courage from it. Only watch your spirit, and keep love in exercise, and go to work in prayer, and God will bless you. And even should you offend at the time, the day may come when the justice of your conduct may be owned with gratitude.

The poor as well as rich, the young as well as old, have the talent of influence given to them in this respect; and all who know the value of a precious soul, ought surely to do what in them lies, to save it from the fatal consequences of sin.-E. Mag.

ORDINATIONS AND INSTALLATIONS.

1828, May 22, Ordained Rev. DAVID SANDFORD as Pastor of the Cong. Church in New Market, N. H. Sermon by Rev. G. C. Beckwith of Lowell, Ms. from Rom. i. 16.

1828, June 3d, Ordained Rev. JOSEPH. P. TYLER as an Evangelist at West Stafford, Con. Sermon by Rev. Ansel Nash.

1828, June 4th, Ordained Rev. E. W. FREEMAN as Pastor of the First Baptist Church in Lowell, Ms,

1828, June 4th, Installed Rev. TIMOTHY STONE as Paster of the Cong. Church in Easthampton, Con. Sermon by Rev. Mr. Harvey of Westchester, from 2 Chron. vi. 41.

1828, June 4th, Ordained Rev. DAVID AUSTIN over the Unitarian Church in Brighton, Ms.

1828, June 18th, Ordained Rev. ASA P. TENNY as Pastor of the Cong. Churches in Hebron and Grafton. Sermon by Rev. Mr. Powers of Haverhill.

1828, July 2d, Ordained Rev. JOHN CROSBY as Pastor of the Trin. Church in Castine, Me.

1828, July 4th, Installed Rev. DAVID DAMON as Pastor of the Cong. Church in Salisbury and Amesbury, Ms.

POSTEY.

FROM THE INVESTIGATOR.

ON PRAYER.

The following beautiful lines, by James Montgomery, the author of the "Wanderer of Switzerland,” though perhaps familiar to many of our read They will never be worn threadbare.

ers, we publish by request.
PRAYER is the soul's sincere desire,

Utter'd or unexpress'd;
The motion of a hidden fire,
That trembles in the breast.

Praver is the burden of a sigh,
The falling of a tear;
The upward glancing of an eye,
When none but GOD is near.

Prayer is the simplest form of speech,
That infant lips can try;
Praver the sublimest strains that teach
The Majesty on high.

Prayer is the Christian's vital breath,
The Christian's native air;
Ilis-watch-word at the gates of death-
He enters Heaven with Prayer.

Praver is the contrite sinner's voice,
Returning from his ways;
While Angels in their songs rejoice,
And cry," Behold he prays!"

In prayer on earth, the saints are one,
In word, in deed, in mind,
When with the Father and the Son,
Sweet fellowship they find.

Nor Prayer is made on earth alone;
The Holy Spirit pleads;

And Jesus on the eternal throne,
For sinners intercedes.

O Thou, by whom we come to God,
The Life, the Truth, the Way:
The path of Prayer Thysel hast trod-
Lord, teach us how to pray.

ERRATA-p. 97. bottom line-for came read come. p. 98. 1. 18 from bottom-for stack r. stock. p. 98.1. 3 from bottom-for naught r. nought. p. 110. 1. 2 from top-for Hopkinsianism r. Hopkinsian. p. 113. 1. 27 from top--after leave insert each. p. 113. 1. 10 from bottom-for views r. view. p. 123. 1 13 from top-for eminent r. imminent. p. 126. 1. 20 from top--for reputation r. refutation. p. 138. 1. 12 & 31. from top-for awe r. owe. p. 139. 1. 11 from top-for mighty r. weighty. p. 139. 1. 19 from bottom-for last r. least. p. 142. 1. 2 from bottom-for faith r. facts.