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common cause against the torrent of|| ved by us, before the knowledge vice and immorality, wbich 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

ll any yet we are aware, that we should pro- minister of the word, dare so to exceed with caution and circumspection; plain scripture, as to represent the alt and most of all to guard against im- perfect Jehovah as ignorant of some pure and improper motives in our important events which have transpiselves. We cannot close this address red under his government? If the År 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-knowpeace, and expressing our gratitude toledge of God, as well as his forethe Supreme Disposer of every event knowledge and his decree, let him er for 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 afterbuse 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 Wright Brigham,

there is no past and future with God, Chauncey Gaston,

but that all things are one eternal non Wm. M'Clanathan, with him, we should not get the idea Rodger Maddock,

that events appear in the Divine mind Luther Doolittle,

in a confused, jumbled state. They no

doubt appear to the Divine mind in For the Utica Christian Magazine,

the same order as they appear to us;

the cause appears to go before the efTHEOLOGICAL MISCELLANIES,

fect which is produced by it-the creTaken from a Common-place Book.

ation of the world appears before the No. 1. The Arminians oppose to end of it. But as God inhabits eternithe doctrine of divine decrees, that de-| ty, he exists at one and the same time claration of the Holy One of Israel, in both these periods, so that on the concerning the sacrifices offered to first day of creation, his existence was Moloch, Jer. xxxii. 35," which thing equally present at the last day, and in I commanded them not, neilher came all the intervening space of duration. 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 aflerknow 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 believ. are pot odly contrived, but also achie- || ed, as to say that he believed before

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an werel living. But the man who has known Jews possessed the same character

he was justified. As well might we “ Without thee I can do nothing," and e the bi bes he say, that since in the view of God the yet resolves that whatever his hand with be

cause and its effect were always e- findeth to do, he will do it with all his rative in

qually present, therefore it is as pro- might. per to say that the effect produced the 5. In the time of our Saviour a self

cause, as that the cause produced the righteous spirit led the Pharisees to revelatit etfect.

make broad their phylacteries, which ord, dar

3. 2 Chron. xviii. 31. “And God were pieces of parchment, on which to perignoved them to depart from him.” It were written certain words, or parts of signor was the Syrians whom God moved to the law. But if making them narrow

depart from Jehosbaphat, whom they er than common, had been considered rnment!

were compassing about to destroy.-as a mark of singular piety, then the jean to TheseSyrians were undoubtedly grace-same selfrighteous spirit would have ny tbe Jess inen, and were of course moved led them to make narrow their phywell & by graceless motives to depart from lacteries. Selfrighteousness is one unidecek this pious king of Judah : and yet it form spirit; but its external garb is by 2 Hoseki does not disturb the mind of any chris- no means uniform. It is of the highwith 6x tian to hear it said that God movedest importance that we should be apviolezc them. If you explain it to mean thatprised of this. Selfrighteousness may to efeci God directly operated on their hearts not only dress a pope and a cardinal; od no dí to incline them to depart from the good but also a mendicant friar. A Quaker's ge in der king, and spare his valuable life, still dress is not of itself sufficient proof reknow they are not dissatisfied. But if it had that he is a follower of the lowly Sa

been said that God moved these Syri-viour. Selfrighteousness naturally Then uans to destroy Jehoshaphat, this would boasts; but it may come in the posfuture a not sound so soft. But why should ture of a beggar,

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66 God be one eles even this have disturbed us? If it had | merciful unto me a sinner.” not get been best, that instead of the wicked 6. Arminians will sometimes talk the Din kirg of Israel, the pious king of Ju- of grace and free justification, though A state. I dah had fallen in this battle, then it it is their scheme to make light of Dirine would have been equally consistent them. On the other hand, Antinomi

for God to have moved the Syrians to ans will sometimes be severe in cono bere have slain him. In both cases, we are demning corrupt practices, and speak

by it to view them as having a bad end...buting in favor of good works, though it is pears bei in neither case are we to view God as their scheme, and their way, to treat inkatuv having a bad end. Whatever God strict, conscientious and holy living,

the su moves men to do, whether it be good with a sneer of contempt, and call it so that e or evil, he is governed by a holy mo-selfrighteousness.

He had as holy an objecť in 7. We may commend and highly last day view in bidding (i. e. moving) Shi- exalt those pious persons who are p of time mei to curse the man after his own dead, when we hate and despise perIl semper heart, as he had in moving the ene sons of the same character who are n-mies of Jehoshaphat to spare him.- now on the stage. The Jews of elemel ! God always means that for good which Christ's time entertained a high opin

ion of the prophets who were killed by 4. Arminians harp on the subject of their fathers; but they bated ren of tate , and 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 prophthe faith ance, to get rid of obligation to holy cts bore witness. These pharisaic

the truth as it is in Jesus, is not puff | with their fathers who killed the proph

ed up for one of these doctrines a-|ets. The Pharisees of the present day, e hebt gainst the other. He feelingly prays | whoever they may be, are no doubt

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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 sage in which the friends of God bis apostles, while they certainly hate, characterized us liberal, is in Isais and perhaps vilify, men of the same xxxii

. 8. “But the liberal deviseth ebaracter now on the stage.

eral things, and by liberal things sbu But how can this be accounted for ? he stand." The same general ehara They believe the scriptures, and they ter is designated under these respet see that the scriptures condemn the an- tive epithets. For there are but t* cient Pharisees, therefore they con- classes of men, those who

are for demn them in words; and think they Christ, and those who are against bim do in heart. Ask a modern Pharisee those who gather with him, and thos which of those two men introduced by who scatter abroad. The epithet fitChrist in the xviii. chapter of Luke, as eral has its admirers. It is considered going up to the temple to pray,he most by many as holding up to view the approves, and he will say, Not the fairest characters in human life; and Pharisee, but the Publican.

properly understood, it does so. Br 8. Ahaziah sent to Baal-Zebub, thea misconstruction of scripture seot." 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 ir 1-3. Were they not both criminal inestimabls precious interests of eteru 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 us What was the use of their being re- to it; which in fact may be a total dis : solved on these points? Is it right to qualification for its happiness. enquire of God in this way, unless it The word liberal is a good one. It will serve to direct in the path of duty ? || is a word we see, which our English · But I know if I am sick that it is my translators of the Bible have thought duty to be ready to die, whether this proper to adopt in their version of this sickness is to end my days or not. inestimable book. It is necessary that All desire to get any more knowledge we should have a proper view of its of my future destiny either in this true signification, and of the character world or the next, than I can obtain which it designates. The passage just from the will of God made known in recited from the prophet Isaiah will the holy scriptures, is idle curiosity. furnish us with a clue to this discovery, This idle curiosity to know futurity The liberal character is here put in opfaster than God has seen fit that we position to the churlish character.should know it, has given establish- “ The vile person shall no more be ment to pagan oracles, to fortune tel- called liberal, nor the churl said to be ling, and to all the lucky and unlucky bountiful. For the vile person will signs with which even the christian speak villany, and his heart will work world is full.

iniquity, to practise hypocrisy, and to

utter error against the Lord, to make TRUE LIBERALITY.

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 bý a variety of characteristicalep- even when the needy speaketh right. ithets. They are called righteous, But the liberal deviseth liberal things, godly, holy, spiritual, beavenly, hum land by liberal things shall be stand."

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", libero ere the liberal character is put in op-|| liberal deviseth liberal things ; he is by de frenosition to him who speaketh villany, no means an inactive man. His libefiberal hose heart works iniquity, who utters ral disposition is far, very far from bee liberaeror against the Lord, to make emp-ing a dormant principle. He is not sa5 liberate the soul of the hungry, and who is tisfied with merely escaping overt sins balne muppressive towards his poor fellow- of commission; but is equally soliciunder k*eatures. It must then stand for the tous to escape those of omission. To or there qe me thing with genuine benevolence, do good is his element, in which his

a real disinterested goodness of talents are employed, and his felicity aho angeart, which is diffusviely free in acts of is found. He deviseth liberal things. with bude purest kindness towards God and He does not wait to be bought by a d. Then; the opposite of that narrow, handsome recompense. He does not s kontracted, self-seeking disposition, by drag heavily along like a snail in the ng opyrhich mere men of the world are ac unwelcome path of duty. He does not in humdated. It is the same generous good-stay to be pressed, urged, and over- , d. it deess 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 recome f the Deity....which has given exist-heart. He goes forward in the plea, and they nce to the works of creation, and sing work of doing good, prompted, not be presented Jesus himself under the pot by the solicitations of others, but

wumble 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 gratifying the noble generosity of cannot

of salvation. It is the basis of the his mind. His thoughts are on the

ovely character which prophets, apos- wing, bis ingenuity is employed, and happins les and martyrs have drawn before his influence, his time, his property, is a good

in the most astonishing, per-| are consecrated to the business of do-hicho

severing efforts for the advancementing good. What is the burden of ma

of Christ's kingdom in the world ; ny others, is his pleasure. What is exeir rerin

good men, who made the greastest torted from others, is offered by him

personal sacrifices daily, who were without asking. The cause which he opere willing to spend and be spent for the knows not, he searches out. This no

salvation of the souls of their fellow- ble disposition of his heart produces in The pancreatures. It is the temper which the him a complete disgust to the pleas

divine law respects, when it requires ures of the world. It guards him a.

us to love the Lord our God with all gainst all excess in eating, drinking, is here

our heart, with all our soul, with all sleeping, and every animal indulgence

our strength, and with all our mind, l-against loose conversation, frolic and all no and our neighbor as ourselves. It is a needless expenses, lest they should di

temper of heart which is attached to vert him from what he deems to be the ile per the greatest public good of the uni- end of his existeace, and diminish bis

verse, which clings to the happiness of capacity of doing good. He deviseth poenis, all within its reach, and moves gene- || liberal things. Liberal things are his Lord

. Wrously on the single scale of the most chief object; opposite calls are conRungty, extensive usefulness. So that the tru- scientiously refused for the sake of the top ly liberal character is the really benev-them. Had Job given himself up to

olent, the charitable, the generous, the luxury and dissipation....had he been cked daw self denying character, and therefore an idle man, fond of frolic; ambitious I lying is the sublimity of the Christian cha-of making an external parade, and ex

racter. The passage which has been hausting his property to gratify this in

(irawn into view informs us how this clination, he could not justly have said ll be of liberality of spirit is expressed. “Thell of himself, “When the ear heard me,

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then it blessed me; and when the eye rule of righteousness, he deviseth, in 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 liberal, The blessing of him that was ready to is to treat God affectionately and geneperish 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 abis 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 approbaknew not I searched out. And I break tion, its pleasures to bis service, and the jaws of the wicked, and plucked its profits to his glory. It is not to at the spoil out of his teeth.” True libe- tempt to bend his government and 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 opprovement, 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 thing is the benevolent love which the di- with respect to God, is to treat him ou virie 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 nume- dorable name. It is cheerfully to place rous precepts found in different parts him on the throne as the sole governor of the Bible are but the applications of of the world, whose will is his only this law to particular cases. All duty law, and whose unquestionable right it and all moral excellence are compri- is to do his pleasure in the armies of sed in it. This law exhibits the pro- heaven and among the inhabitants of per latitude of real liberality. - All the the earth, disposing of all creatures liberality of our blessed Saviour, inan- and events, as seems good in his sight. ifested in his coming into the world, it is to give up the reins of goverliministering to the bodily and spiritualment entirely into his hands, and to wants of men, suffering and dying, acquiesce with perpetual satisfaction giving up his own glory, and sacrifi-| and gladness of soul, in his supreme cing his own repose for their sakes, and unfrustrable dominion. It is to was upon the scale of this law. And admit our entire dependance upon him, of the same nature, and regulated by to subscribe to the rectitude of his lav the same standard, was the liberality and to the righteousnoss of its sentence. of all his apostles.

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 which ment 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 enhiin clisinterestedly to regard. Accor- tireiy, with respect to that controversy aling to this everlasting and perfect we have maintained with him, and

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