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It was not till Paul III. issued a counter decree-which raised the Indians to the rank of rational beings-that they were admitted to the Lord's supper. Indeed, had the missionaries enlightened them, they would have defeated the very object for which their missions were established. It would have unfitted them to subserve the purposes of political tyranny and hierarchical ambition. Several of the tribes, with no more light than that which nature shed upon them, perceiving the boundless ambition of these men, burst away from their restraints, and resumed the native liberty of their savage state.

For the Methodist Magazine and Quarterly Review.

GOD'S METHOD OF WEIGHING THE ACTIONS OF MEN.

BY REV. M. SORIN, OF THE PHILADELPHIA CONFERENCE.

1 Sam. ii, 3: "The Lord is a God of knowledge, and by him are actions weighed."

To trace the relation of these words to the context, and to explain the history in which we find them, would require a course of reflec tions not precisely suited to the pulpit, and would perhaps be a misappropriation of our time. To develop the strong moral principles they embrace, and to bring them home to our hearts and consciences, may be equally as interesting, and a decidedly more profitable employment.

The character of Almighty God, as intimated in the text, is in perfect contrast with what we know of human nature from every day's observation. "The Lord is a God of knowledge, and by him actions are weighed ;" but man is an imperfect and a short-sighted creature, whose recollections of the past are defective and con. fused-whose knowledge of the future is mere matter of conjecture, or favor from God; and whose understanding of the numerous subjects around him is limited to their names, and some few of the purposes to which they may be applied.

On almost every topic that enlivens the conversation of the fireside that occupies the attention of the public through the medium of the press-or that calls forth the energies and resources of the pulpit-it is a conceded point, that we know but in part. True as this is of every other question, it is still more strikingly true of many of the more interesting and important events in the moral history of each individual man; and yet, notwithstanding, it is deserving of remark, that on these very subjects our precipitancy in judgment is so perfectly conformed to the limited nature of our information, that the one might, in most instances, be regarded as the rule of the other-or these two might be supposed to sustain the relation of cause and effect.

Behold, then, in the character of Jehovah, a standing reproof of the arrogance and the ignorant presumption of man! for, although a God of knowledge, he weighs the actions of men. From him let us learn to judge, not from appearances, but to judge righteous judgment.

Instead of pursuing these reflections further, we shall,

I. Make some remarks on the knowledge of God.

II. Show that, in the light of this knowledge, he will weigh the actions of men.

I. Make some remarks on the knowledge of God.

When we speak of knowledge, as an attribute of human character, we refer to that state of mental enlargement and improvement of which the human mind is capable, or to which it has been elevated, through the power of education. But knowledge in man is always of necessity comparatively limited; the weakness of his faculties, the brevity of his life, and the numerous cares and afflictions attendant on his present state of being, all present barriers of fearful magnitude to the enlargement of his intellectual research, and to the accumulation of those facts and deductions, the possession of which constitute a man of knowledge.

But when we raise our minds to the great Father of spirits, the Lord of life and glory, we have attained an elevation where none of these difficulties attend the operation of mind, and where they cannot in any way impair the conception, or mislead the judgment of the understanding, for the simple reason that he is a God of knowledge.

It

The knowledge of God is that distinct and complete perception which he has of all beings and things that do or that can exist. comprehends their essence, attributes, relations, and tendencies, andall that is mysterious in their origin, wonderful in the progressive development of their nature, or eventful in its consummation or overthrow. It marks the rise and influence of every cause and agency in the material, intellectual, and moral departments of his works, and traces the nature, number, and magnitude of their effects; in a word, the universal range of matter and mind, whatever may be the mode of its existence, or the place of its location.

This knowledge belongs essentially to God. He is a God of knowledge, as he is a God of truth, of holiness, and of power; it is not more essential to him to be uncaused in his being, than it is that he be independent in his knowledge. All other knowledge is derived, whether it be that of angels or of men. If not received by direct revelation from God, it is obtained by the careful exercise and cultivation of their intellectual powers. It is, therefore, progrèssive in its nature, and is gradually rising into clearer views of the various topics on which it is exercised.

But the knowledge of God is underived. It is independent; as there was none before him, so there is none equal to him. Of all created beings, it may be said that there was a time when they had but one idea, then two, &c. But the Lord is a God of knowledge; what he now understands he always understood. Nothing is new to him, nor can any thing be old as the subject of his knowledge. The ideas he now has he always had, and will have for ever. He is the high and lofty One that inhabiteth eternity, whose understanding is infinite, whose knowledge is unsearchable, and whose judgments are past finding out. Hence saith the prophet, "Who hath directed the Spirit of the Lord? or, being his counsellor, hath taught him? With whom took he counsel, and who instructed him, and VOL. X.-July, 1839.

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taught him knowledge, and showed to him the way of understanding?"

But the knowledge of God is absolute. It not only extends to all things that can be known, but it fully comprehends all to which it extends. The past, the present, and the future are all equally present with him. There is no height, nor depth; no oblivious shades of the past, nor unexplored regions in the immensity of the future, on which his omniscient eye does not rest with fixed and searching gaze. As he fills all space with his presence, so he comprehends all duration by his knowledge. As he is everywhere to uphold all things by the word of his power, so does he pervade all duration, inhabiting eternity, to know the end from the beginning :

"O wondrous knowledge, deep and high!

Where can a creature hide ?"

To us some things are secret, but to God there are no secrets. That which is done in the dark is as if it had transpired in the light; and that which was spoken in the ear in the closet, as if it had been proclaimed upon the house-top. To us some things are imperfectly known, because they are remote in their location, but God is everywhere; and the adoring seraph that burns at the foot of the throne is not more perfectly understood, in all the elements of his intellectual and moral worth, than those kindred spirits who explore the remotest regions in the immensity of space. To us some things are mysterious, but to God there are no mysteries-none in nature; none in providence; none in grace.

To him the whole economy of nature is perfectly simple in its construction, and regular and harmonious in its operations. To him there are no intricacies or perplexities in providence. He brings light out of darkness, order out of confusion, and even causes the wrath of man to praise him. So also in redemption, which stretches out before us as an illimitable and fathomless ocean of light, of truth, and of loveliness. To us it is illimitable, but God "meteth it out with a span:" to us it is unfathomable, but God "holdeth these waters of life in the hollow of his hand." Its profoundest depths, its comprehensive range, its mysterious and hallowing power on the human mind; every thing, from the immaculate conception of the Lord Jesus to the regeneration of the human soul, is perfectly understood by him, for he is a God of knowledge.

When we contemplate this truth, either abstractly or as it is exemplified in the works of creation and providence, it is one of great and overwhelming power and sublimity. But, viewed in its obvious relation to the moral principles and habits of men, as the light in which they appear to the Almighty, and as the rule according to which he will try our actions, it is one of fearful and startling import. But this is the view given of the subject in the text; and to this aspect of the question we turn, in order,

II. To show that, in the light of this knowledge, he will weigh the actions of men.

The text manifestly intimates that the knowledge of God is the light in which things appear to him, and according to which he approves or disapproves of them. As this knowledge is infinite, he

can have no false perception of any thing, nor can he place an improper estimate on any of the actions of men. With men frequently that which is of little worth is highly esteemed, while things of infinite importance are set at naught; but with God actions are weighed.

Weighing is a process by which the intrinsic or relative value of articles is ascertained or determined, and always supposes a standard of value; a conformity or non-conformity to which determines the value of the article weighed. Hence the term is figuratively introduced in the text, as intimating the exact manner in which God will examine and judge of the actions of men. Every thing has its appropriate measure or law. The proper measure of the actions of intelligent beings is law; and of moral actions is moral law. And by this standard the God of knowledge will weigh the actions of men; not, however, abstractly, but in connection with their motives, their circumstances, the intention of the agent, and their results. First. Actions will be weighed in connection with their motives. The motive is that particular consideration which, being presented to the mind, determines it to act. It is, therefore, a circumstance which gives primary character to action, and fixes its reputation with God, before it is matter of cognizance with man. An act may be good in itself, when viewed apart from its motives; whereas, if properly considered, it has all the elements of a heinous wickedness, and is justly deserving of the deepest hell.

It is good to feed the hungry, to clothe the naked, to perform the various duties of religion; but if the motive from which these actions flow be unsound, it changes their entire character as matter of acceptable service to God. The impurity of the fountain poisons the stream, and that which it was hoped would be ground of commendation and reward becomes the cause of a harsher censure and a deeper condemnation.

As this is an age of much apparent liberality of feeling and action-an age in which all the passions and predilections of the human mind are marshalled and brought into the field for the accomplishment of great and benevolent objects-it may not be amiss, in order to avoid a future disappointment in our reward, to bear in mind that actions are weighed in connection with their motives.

The motive determines both the nature and time of the reward. Men who perform their works for God, who have a regard to the recompense of well-doing, will receive that recompense hereafter. But they who do their works to be seen of men, to please themselves, to gratify their pride, their prejudice, or their party," verily, I say unto you, that they have their reward," so far as it may be regarded as matter of benevolence or public good. But, so far as it was an act of hypocrisy and self-seeking, their retribution is yet with the Almighty.

There is a class of men whose liberality is only the dictate of sheer good nature. What they do is done under the power of constitutional impulse, without any special regard to moral principle or obligation to God. They give as readily to build a synagogue for Satan as a temple for Jehovah, and are as ready to hold stock in the theatre as a seat in the church of Christ.

Another class there is who mostly give, but always do it grudgingly. They desire the reputation, but they abhor the expense of being liberal; and always, when called upon to aid in any benevolent enterprise, experience a most painful struggle between inclination and character. They desire to be reputed generous and liberal; but the cost is a burden too intolerable to be borne-and is not borne, if they can manage to save their reputation and escape.

We see another class, whose contributions are always regulated by a steady regard to praise. They never give, unless it be under such circumstances as will exhibit them to advantage before the world! A poor man who needs a morsel of bread, or a garment to protect him against the piercing cold, is hastily shaken off, as a rude and insolent leech, from their benevolence; while the agent of some public institution, whose reports will be duly made known to the world, receives, perhaps, in the same day or hour, a thousandfold more than would have made the poor man's heart sing for joy, and filled his lean and gloomy home, at least, with transient

comfort.

There is yet another class of character who always give, both with promptitude and cheerfulness, not because they are interested in the object, or pleased with the applicant, but because they regard it as matter of duty to God; believing it better to give, even to a hundred unworthy applicants, than to withhold from one truly deserving. They always give according to the ability with which God has blessed them. Here it certainly is by no means difficult to conjecture whose actions, when weighed in the balance of the sanctuary, will answer the demands of the law, and who will then be seen to have spent their strength for naught, and their labor in vain.

Secondly. Actions will be weighed in connection with their circumstances. These are

Circumstances of time and place.-The time and place of an act is always a consideration of moment. The sons of Eli rendered themselves specially offensive in the sight of God, by the perpetration of their wickedness at the door of the tabernacle, and in the time of the sacrifices. It evinced a state of the greatest abandonment to vice and recklessness thus to rush into the presence of the Most High, and to change the temple of his holiness into a theatre of folly and crime.

If we may readily conceive it possible, on the one hand, for a person to be placed in circumstances in which it would be almost impossible to avoid sin, of which the history of Joseph furnishes an instance; so, on the other, we can specify situations in life in which it would require a very great want of correct principle to run into wickedness. The sons of Eli, above alluded to, are a case in point.

Now, if it be an aggravation of treason and rebellion to attempt the life of a monarch on his throne, and in the midst of his ministers, surely it is a circumstance highly aggravating to sin against God in his holy temple, and in the time of his worship; to blaspheme his fearful name at the foot of his altar; and venture thus into the very light of heaven with the dispositions and the intentions of fiends.

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