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ing to do good, sometimes evil is unexpectedly the consequence. In attempts to save life, we often seize upon the very means, and instruments, by which we lose it. In attempts to destroy life, there have been instances in which it has been almost miraculously preserved. What would the world have heard of Cowper, the Poet of Christianity, if in the design he once made upon his own life, things had been suffered to take their usual course? In giving a direction to events so contrary to the means or efforts employed, God shews that he is man's disposer.

Changes in ourselves, not thought of or desired at first, are another instance illustrating the truth, that the way of man is not in himself.' We are not sure of retaining long, that which now constitutes our seeming moral peculiarity. In preparing ourselves to become certain characters, there is a probability that we shall become others. Our occupations, and professions in life, are often the reverse of what we intended they should be. By degrees, we change from our fixed purpose, and lose our former feelings-dismiss our former ideas of right and wrong, good and evil, truth and falsehood, and what we once could not possibly believe concerning ourselves, we often glory at length in knowing to be the fact. Is thy servant a dog,' said Hazael to the prophet, that he should do this great thing?' yet Hazael soon found it in his heart to execute the predicted wickedness.

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The want of security as to life, is a farther instance in point, emphatically shewing us that God is our disposer. On the continuance of life, we can absolutely make no calculation whatever. Death is sent upon us, when God pleases. The time, manner, and circumstances of it, are all ordered in his providence; and though in its nature, it is the most certain of all events, yet its actual approach is unexpected to most men. It is in this fearful occurrence, that we may perceive incidentally, that

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God has the control of the eternal allotments of mankind, since he may select precisely that time to remove them out of the world, when his purposes concerning them will be answered. They are called into eternity just when he pleases, whether they are prepared or unprepared. So that sinners who hope, or coufidently expect that they have yet sufficient time, in which to make their peace with God, may find that some one Being besides themselves, has fixed the inevitable hour, and that they can be waited for in the calls of mercy, and of the Gospel, no longer. Here the way of man is not in himself,' yet he thinks that it is. He acts as if he thought so. Often is he sanguine in his expectations of long life. His plans and schemes extend into remote years. before his eyes, and still he feels secure. But he goes on not long in his vain confidence. Suddenly his feet stumble on the dark mountains,' and he is seen no more. God thus asserts his prerogative—he shews to survivors that it is not in man that waketh to direct his steps.' The righteous endeavor to profit by the divine admonition, while the wicked pass on and are punished.' O sinner, at an unexpected hour, when you are in the midst of calculations, and growing cares, and extensive plans of business, and while you forget God, and promise to yourself much time to come, and happiness in prospect--at such an hour, may death be appointed for you.

One and another falls

2. The other source from which we shall derive instances illustrating the truth before us, is the constituted difference which exists among mankind, in regard to certain important circumstances, affecting their wel fare. The nature of this difference that it is an appointment of God. The facts cannot be controverted the inference is irresistible. Who maketh thee to differ,' asks the apostle. and what hast thou, that thou didst not receive.

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The different mental endowments,

and opportunities for mental improvement among mankind, are an instance illustrative of the truth of our sentiment. Whatever may be thought of the native equality of miuds, in a state unconnected with the body, we know that in their actual connection with it, there is a great difference between one man and another. Some have more, others have less talent, as disclosed on the occasions which call it into action. Some have many opportunities, others have few or none, for the cultivation of the measure of talent which they possess. Numbers have their senses more or less impaired, have no time to employ except in providing the means of subsistence, or live in a dark age, or barbarous land. The above is primarily a divine allotment, whatever secondary means are employed to bring it to pass. It is the inspiration of the Almighty which giveth men understanding, and he it is who determineth the bounds of their habitation, in consequence of which their advantages for the acquisition of knowledge, are either extended or limited.

The unequal degree in which they are prospered, as to their plans of living in the present world, is another instance of the kind intended. The desirableness of their situation, in this respect, greatly varies with different men. Some are rich, others are poor. Some live a life of comparative ease, others of toil and drudgery. Some are constitution ally vigorous and healthy, others are feeble and diseased. Some live a long time without experiencing the ravages of death in their families, others before they arrive at old age, have yet survived all their near kindred. There are those, whose situation procures for them a more than common share of the respect and good-will of their fellow-men; there are others whose situation subjects them to continual insult, vexation, and alarm. In these and many other particulars, which it is needless to enumerate, a most marked dissimi

larity prevails-a dissimilarity which must be finally resolved into the fact of a divine allotment, in each individual case. That such an allotment exists, any one may be convin ced who shall attempt to have his external situation, in every respect, according to his wishes. No one, it is presumed, ever set out with such a determination, but that met with a disappointment.

The outward means of grace variously enjoyed by mankind, are another instance, and a solemn one; shewing that God is their disposer. By these means are intended the Bible, divine worship, and christian or dinances in general. The reader hardly need be told how important a bearing they have on our spiritual interests. But important as that bearing is, multitudes in every age, have lived and died in ignorance of the peculiar truths of the Gospel. They have not known that there was a Gospel. Four thousand years rolled away, before Christ appeared on the earth. The little band of God's chosen people, in the East, kept the only divine Revelation. The rest of mankind had no access to it, unless it may have been partially and occasionally. So far therefore they lived and died, without a knowledge of the moral purpose of their being. They had not learned by anticipation, the great sacrifice, which, in after ages, was designed to remove the guilt of sin. Their times were those of deep spiritual darkness and danger. The light of science, indeed, blessed some, and the ardor of enterprize characterized most of the nations of antiquity. They invented numerous arts. They reared magnificent cities. They founded renowned empires. They performed signal heroic exploits. But that perhaps was all. Under an economy so different from ours were they destined to live-an economy not displaying the mingled, softened aspect of divine justice and mercy, but the rigid features of justice alone. More than eighteen hundred years have

elapsed since the birth of Christ, and still the true religion is not the religion of every people, though it is, we trust, by a cheering progress, becoming such. Millions have lived and died as pagan idolaters, while the true light has been shining, and while it has blessed a part of the world with its beams. Such, in the holy sovereignty of God, is the difference put between men. Solemnly true is it that he is their disposer.

The difference existing among mankind as to their personal religious experience, is another and most solemn instance, illustrating the sovereign allotments of Jehovah. Not only are the outward means of grace in the possession of some and not of others; but the grace itself is imparted to some and not to others, among those who enjoy the means. Salvation comes to this soul and to that to this house and to that, while others are passed by. While the offers of mercy are made to all, and God waits to be gracious, and all are naturally disposed to reject them, he exercises his holy prerogative of extending his compassion to whom he will. So says the Scripture, to which we must cheerfully bow. "Wherefore hath he mercy on whom he will have mercy." "Hath not the potter power over the clay, of the same lump, to make one Ivessel unto honor and another unto dishonor?" That God is your disposer, as has now been illustrated, does not however annihilate the duty you owe to him and to yourselves, in your present situation, whatever that may be. This will be seen, in addition to what has been casually remarked, in some part of the Application, which follows.

1. Every human action basa bearing towards great and solemn results. This truth is necessarily involved in the doctrine which has been considered. If God disposes of mankind, it is with a design, and that design must be worthy of himself. It can relate to nothing less than to their everlasting condition, and through

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this, to the interests of the universe
at large, and the glory of his name.
His disposal of human beings con-
sists in giving to all their actions, this
important direction. To so great
results do they lead. In this sense,
no indifferent, unmeaning transac-
tion ever takes place on earth. In
this sense, also, there are no contin-
The uncer-
gent actions or events.
tainty of any action or event might
occasion the ruin of the universe, in
the everlasting progress of things.
All are therefore calculated before-
hand. They are connected in a more
than golden chain.' A precise ob-
ject is answered by each and every
one of them; and they all go to fill
up that perfect plan, which, existing
in the eternal mind, was determined
in the eternal counsels. Let the
reader, then reflect on the solemn
and vast relations of his conduct in
this world. Every one of your
deeds reaches into eternity. Each
contributes its part towards forming
your condition there.
Yea each one
is connected with the general inter-
ests of the universe: and though the
whole plan, in which your actions
are included, be good and glorious,
it will bring happiness to you, only as
you are holy in conduct.
Let all
therefore that you do, be done in
such a connexion-such a consumma-
tion.

2. Mankind are bound to commit
themselves to God. If it is not in
them, in the sense which has been
explained to direct their paths, and
if God is their disposer, then to him
should they commit themselves for
guidance. Do not, impenitent men,
be prevented from performing this,
by the difficulty which is supposed
to arise from the consideration that
God's pleasure will be done, howev-
er you may conduct yourselves,
whether you comply or not.
true that his pleasure will be done
under either issue: yet you cannot
know the purposes of God respecting
you; and so far as you are concerned,
you have but one rule to follow, and
that is the rule of your duty-the

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command of God. You are to shape your way by what you know, and not by what you are ignorant of. Obey the command of God, and the event will show what was intended to be his disposal of you It may be that a course of obedience and salvation is determined for you. Prove the possible fact, by obeying God-enjoy it, by accepting his salvation. Neglecting to do this, he will certainly dispose of you to your extreme and eternal regret. As it is only on the plan of voluntary action on the part of mankind, that God does dispose of them in any way; so voluntarily, freely cominit your ways to him.

3. It may be no worse for us, that God orders our circumstances, especially our spiritual circumstances, than it would be, if this concern were committed into our Own hands. Nay, in the proper idea of the divine sovereignty, it must be much better in every respect. As we are to exist in the future state, which is a state of rewards or punishments, our eternal condition will be decided, in some way. Now we need to be less alarmed in view of the fact, that our allotments in this respect, are with God, than if they were altogether with ourselves. It is certainly to be preferred, that they should be left to the wisest and best Being in the universe, rather than to ourselves, who, whatever might be our speculative choice, would all be in danger, from our depraved dispositions, of practically choosing the wrong way, and of eternally ruining ourselves. Nor let it be said, in view of the fact that God thus decides our spiritual state, and in excuse for inactivity, that if we are to be saved, we shall be saved, and if we are to be lost, we shall be lost, whatever by us may be done, or left undone. This language, as has often been shown by ministers of the Gospel, may with as much propriety, (though there is no propriety at all in it,) be said on any other plan. Even if you could suppose, that God had no disposal of you, as to your Vol. VI.-No. 2.

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eternal state, it is true either that you will be saved, or not be saved. By no power in the universe can this condition of things be altered. One or the other event is before you. And you might as consistently say the above on this supposition, and run the risk of neglecting your duty, as to say it on the plan that God is the disposer of your eternal interests, and to say it in excuse for the same neglect, and in view of the same tremendous hazard. This fearful interest is in the best hands in the universe. So good men think and feel, and so wicked men would, if they were willing that God should reign.

Lastly, we are under great obli gations to God, on account of the way in which he has led us hitherto. If any of our readers should be constrained to say, that they have not yet been made partakers of the grace of the gospel, they must own also, that they have not been consigned to misery. The almighty arm has kept them from sinking into the fiery billows. And is this O sinner no mercy, no kind ordering of your ways? Is it no ground of obligation to a sovereign God, who might justly have given you over to punishment, had he so pleased? They, on the other hand, who can truly speak of the gracious dealings of God with their souls, will feel that they have an unspeakable cause of gratitude,-that their obligations to him, can be measured only by the miseries they have escaped, and the happiness to which they are called.

By all, a sense of indebtedness should be felt, especially at this time. He has kept you alive through the past year. He has disposed of you better than you could have disposed of yourselves. What kindness, and patience has he not extended towards you! How has be fed, and clothed, and sheltered, and comforted, and relieved you! From what dangers, seen and unseen has he not protected you! How free and constant have been his interpositions?

The result as to the continuance of your lives, could not have been told a year ago; and had all your power and sagacity been put in requisition, it could not have been commanded in yourselves. Had God so ordered, you would have been numbered among those who, during the past year, have gone down to the dead. In viewing the past, therefore, you are bound to acknowledge with gratitude, the hand which has directed your course.

In anticipating the future, the truth which has been considered, cannot but force itself on your minds, and lead you to feel the necessity of confiding in God. Who among you can absolutely command the blessings of Providence !-What one is capable of directing his way in safety the present year! What one is sure of reaching the close of it! Whether you shall or not, is a concern that lies only in the bosom of God. Probably a number of our readers may be called away by death during the present year. In view of this event, let every one make the needful preparation, by yielding himself cheerfully to the divine disposal.

not interest. Paul had saved his life, by claiming to teach the Athenians the knowledge of their own God. Many, with more success than Socrates, taught, bearing no office among Christians, a philosophy deemed to have originated among barbarians. An appetite for saving knowledge values offices, as means subordinate to a higher end, the acquisition of truth. Every Christian applauds Justin, receiving, in the habit of a philosopher, the crown of martyrdom.

Tatian was his disciple, axponins hearer, says Irenæus, who charges him with apostacy (a) after the death of his patron. "An oration to the Greeks," is the only surviving production of Tatian. Written with elegance and point, and not far distant from orthodoxy, it pleases, but contains nothing that bears upon the present inquiry. He calls himself, in a philosophic sense, a preacher of the truth, xnguxa ons aλndeias (p. 64) certainly neither as Noah nor Paul, of whom the same expression is used. In After representing himself born among the Assyrians, and educated among the Greeks, he again says, that he preached, xnpulls, professing to know God and his works. The good sense of the " Oration” is justly commended by Clement of Alexandria, and by Origen. Justin was a philosopher, not a presbyter; yet he taught; and Tatian, a hearer of Justin, preached, but as a layman. If laymen did at this period preach without censure, (b) it is not probable that there were presbyters restricted from a privilege so common.

For the Christian Spectator. Lay Presbyters, No. IV. That" destructive superstition" which Tacitus had pronounced almost repressed by the Neronian persecution, surviving also the edicts of his successors. obtained some respite in the last part of the thirty years of the second century, the period assigned to this number. The philosophic Pliny had expressed a senti ment, too prevalent in all the second century,--that Christianity was a crime fit to be expiated by death. Entitled to no legal toleration, though some times screened by the ignorance or caprice of a Galleo, the profession could be avowed only at the hazard of life. The only possible motive to accept or exercise an office in the church, under such circumstances, must have been duty, not dignity; conscience,

Large fragments of a letter, purporting to have been written by the churches of Vienne, and Lyons, in Gaul, have been preserved by Eusebius and Nicephorus. It describes some most affecting scenes of sufferings, in the persecution which took place, it is said, in the 17th year of Mark Antonine, A. D. 177. There has been nothing found in the letter

(a) Iren. lib. i. Ch. 30. 31.—aжSTAS THE

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(b) Tertullian's complaint was afterwards.

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