can

do what I will with mine own? Is | portioning to men those natural thine evil because I am good?" blessings and religious advantaSo obvious to reason and com- ges, which are the gift of undemon sense, is the remark, "that served grace. The most be it is wholly at the option of the nevolent of mankind act on this giver to bestow or deny an un- principle. Where two candiderserved favor according to his dates are presented for receivwisdom and will," that it is diffi- ing a favor, which is undeservcult to say any thing by which ed by both, the giver discovers the truth can be illustrated. We his wisdom and rectitude in becall certain propositions of truth, stowing where it will be most self evident. because nothing for public advantage. No inis plainer, nothing more forci-justice is exercised in one case, bly impresses the understand-and in the other a general good ing, no train of reasoning, either is advanced. But what are the from first principles or facts reasons of infinite wisdom in more determinately com- this different distribution? We mand assent than a bare present-are now come to a high enquiry, ment of truth before the mind: The wisdom of God is infinite. take away these truths and no He originated a scheme of counfoundation remains, either for sel and of action, which is from reasoning or certainty. That eternity to eternity, and by an two are more than one no man irresistible providence is carry. will deny or demand a proof; ing it into execution. No morequally plain is it, that it is at tal can conjecture the connex. the option of the giver to bestow ion there is between those parts an undeserved favor according of his government, which are to his will and wisdom. When utterly unknown, and such as there is no right to receive. we now behold. The present there can be no claim; where dispensations of an universal there is no obligation to give, and eternal providence may be there can be no injustice in de-intimately connected, and de nying; and none can pretend it pendent on others which will to be wrong to grant an unde- happen many millions of ages served favor. This represen- in futurity. Thus broad! yea tation is consistent with all cor-infinite in duration is the scope rect notions of natural, civil and on which divine wisdom deter moral rights. mines what is best in his dispensations to sinful men. shows, that while no

This

Still, although there can be no claim in creatures to receive an injustice is undeserved favor, and no injus-done to any, infinite wisdom

tice in denying it, there may be reasons of wisdom in the giver, arising from a regard to his own glory and the general good, to grant to one and deny to others. This leads to,

Remark 5th. There may be and doubtless are reasons of infinite wisdom for differently ap

These

may find innumerable opportu nities for bestowing blessings, on some who are undeserving, to the praise and glory of the riches of his grace. principles being true, show us that we may as well deny that any are rich, because others are poor; that some have great

strength of reason, because the minds of others are very imbecile; that there never was a Newton, because all are not astronomers; as we may deny the truth of revelation from its not being given to all parts and ages of the world.

After all it may be enquired, Can we not conjecture some of the reasons why infinite wisdom hath, in time past, and now continues to make this distinction? Doubtless, we may, but be it remembered it is only conjecture. While God asserts the rights of his sovereignty in this thing, he hath no where clearly revealed the reasons on which it is grounded.

adapted to their state, than those
which are more properly ap-
pointed for us. That a com.
plete canon of Scripture would
have been almost wholly use-
less to them, we
may learn
from later experience.

The revelation made to saint John was a sealed book, until the events of providence unfolded, and hath thus rendered it a most instructive and comfortable part of Scripture to the church.

When the period came, in which the wisdom of God judg ed it best to have his oracles committed to writing, he set apart a whole nation to keep them; and truth was revealed at the earliest moment men could' receive it.

The way was not prepared in the first ages of the world for the But since the canon of revelacomplete canon of Scripture to tion was completed, why hath it be given. Had it been then not been equally propagated completed it would have been among all people on the earth? mostly unintelligible, as some It might with the same proprismall parts remain to this day. ety be demanded, why are not through a want of those events all nations civilized? Why are in providence, by which the way the arts of reading and writing is prepared for our understanding unknown in a great part of the them. Men must by experience world? Why are large portions have a knowledge of the weak- of the globe left in such condiness and ignorance of the hu- tions that the institutions of reman mind; of our common de-ligion can neither be supported pravity and guilt; of the need or defended against the violence of a revealed law from our Cre- of barbarism? These, with maator; of the necessity of a Sa-ny other questions, may as proviour higher and greater than perly be asked, as that which creatures, with many other im- was first demanded. portant truths, before their minds can be prepared for a revelation directly from heaven. A more copious revelation, in the first ages of mankind, would have been almost wholly useless, and therefore improper. The people of those ages were instructed from God by dreams, visions and other means not in present use, which were better

It seems to have been the purpose of infinite wisdom, that knowledge, natural, civil and religious, should increase progressively in the world, and that the two former, should be a preparation for the latter. If this be objectionable, so also is it tl:at the babe is not born with all the knowledge and experience of its parents, or a venerable

judge on the bench: And that the, not think of my dangerous con

parents of our race were created with less degrees of science, ho liness and glory, than angels and saints in heaven will have, after myriads of ages in eternity have passed away. How wonderfully the creation of God is instituted to make a perfect display of holiness and sin, in ali their shades, with every possible degree of created understanding and power! Over the whole, an unchanging God will forever reign. Let every unbeliever blush at the impiety and absurdities into which his infidelity leads him.

A BELIEVER.

RECEIVE and read the Magazine. I have no hope that I am a Christian; although I believe in all the doctrines of the

dition. For many years successively, I have passed through this change of feelings. Can you tell me? Is this anxiety a gloom, which I ought to prevent? Or, if it be not, how shall I preserve my concern for my soul? If you can put me in the way to do right, it will be of more value to me than all I have read in your Magazine.

A. Z.

The best means for preserving a suitable concern for Salvation.

Yover letter two enquiries,

YOUR letter may be resol

which are expressed by yourself, with sufficient accuracy, for the contents of my present pa per.

1st. Can you tell me, is this anxiety a gloom, which I ought to prevent? 2dly. Or, if it be not, how shall I preserve the concern for my soul?

It is presumed the concern meant, is such, as we may hope, will issue in final salvation.

The enquiries lead to some subjects, which it is difficult to discuss with the correctness of truth, in a manner adapted to the understanding of people, who have given little attention to doctrinal knowledge: Still, they comprise subjects, on which every minister of religion is fre quently called to give his direc tions to pained and enquiring souls.

Christian religion. At some times the salvation of my soul, appears to me of more importance, than the value of a thousand worlds. I have, through the blessing of God, sufficient property to make myself and family comfortable; and, at certain seasons I determine to be wholly devoted to the duties of religion. Alas! I am ashamed to confess the truth. Suddenly, To your first question-Is my anxiety all ceases. I forget this anxiety a gloom which I religion, death and eternity. The cares of the world so who:ly Occupy my thoughts, perhaps for several months, that I do

ought to prevent? An answer may easily be given. It is not. Doubtless it is an effect of that influence from God, by which

he convinces careless men of
sin, righteousness and judgment
to come. Resisting this influ-
ence, is exposing ourselves to
that awful sentence of Christ,
"Wherefore I say unto you,
all manner of sin and blasphemy,
shall be forgiven unto men: But
the blasphemy against the Holy
Ghost, shall not be forgiven un-
to men. And whosoever spea-
keth a word against the Son, of
Man, it shall be forgiven him :
But whosoever speaketh against
the Holy Ghost, it shall not benefits of his purchase.
forgiven him, neither in this
world, neither in the world to
come." An awful sentence,
clearly demonstrative, that all
men will not be saved! But
why are sins against the Holy
Ghost so much more dange-
rous than sins against the Son
of Man? Both are divine, both
are God: Why then this diffe-
rence? He died for the chief of
sinners, but the benefits of his
purchase must be effectually ap-
plied; and this application must
be made by the renewing and
sanctifying operations of the Ho-
ly Spirit on the heart. If this
application be not made, how-
ever redundant the merits of the
Son of God may be, no salva-
tion can ensue. We use the
word redundant, because we
know not but his merits may be
sufficient for the pardon of many
more sinners than will ever ex-
ist in this world, it God be plea-
sed so to apply them. Let the
reader remark the limitation.
"If God be pleased so to apply
them." For after Christ had
suffered and died, God was un-
der obligation to save sinners on
this account, no farther than he
was bound by his promise to his

Son, in the covenant of redemp-
tion; and by his promises to his
church and to repenting men.
If the death of Christ cannot
save sinners, any further than
the benefits he purchased be
applied by the Spirit, we may
see the reason why sins against
the Holy Ghost are so awfully
dangerous; "that they can be
forgiven, neither in this world,
neither in the world to come."
This is putting away Christ,
both on his cross and in the be-

The apostle John, saith, "There is a sin unto death, I do not say that he shall pray for it". What this sin is we are not particularly told; but it is immediately added, "all unrighteousness is sin," and what greater unrighteousness can there be, than to sin against the spirit of God? What greater unrighteousness can there be, than to sin against the record, that God hath given to us eternal life, and this life is in his Son? As this record is given by his Spirit, in the mouths of his prophets, it may be esteemed a sin immediately against the Holy Ghost.

That there is an unpardonable sin hath been generally believed in the Christian church, although there hath been no common consent in what it consisted; the apprehension hath also occasioned unspeakable distress to particular minds. In what can it more probably consist, than such continued opposition as provokes him to say, "I will no longer strive with this mind." When divine patience is wearied any sin may be of this kind, and be considered as against the Holy Ghost, and

state which ought to be prevent

and through the want of sanctification must be unpardonable bothed, depend on it as a truth, that in this and the world to come.

Let A. Z. compare these truths with his own representation."At some times, the salvation of my soul appears to me of more importance, than the value of a thousand worlds." Is not the spirit of God acting on your mind at these times? And have you not such views of truth as are impossible when the cares of the world drown you? At these seasons, you are now and ever have been, in imminent danger of committing that sin, which shall not be forgiven, either now or hereafter, In these seasons the spirit of God is striving to instruct your understanding, to awaken your conscience, and lead you to a true apprehension of your lost condition without an interest in Christ. The cares of the world encroach on you, in a manner unperceived by yourself, until you have lost all sensible seriousness. You are then under the power of the world and your own heart, until the efficiency of the Holy Spirit again arrests your attention. So that your first question amounts to this When the spirit of God commands my attention, shall I consider it as a gloomy state, which ought to be prevented? No, not by any means! That the Spirit of God is not utterly withdrawn appears from your letter. When you wrote it you were anxious on the greatest of all subjects. Encourage these seasons of seriousness, for they are favorable moments for obtaining the grace of God. If that time shall come, when you determine this is a gloomy

you are near committing those sins," which shall be forgiven neither in this world, neither in the world to come. In such case, although the merits of a Saviour are sufficient, you have grieved the Holy Spirit utterly to depart from you. When this shall happen, the world with your own sinful heart will be so commanding, that you will have no anxious thoughts for salvation. Your conscience will be seared as with a hot iron, and with this seared conscience you will descend to the grave.

Your second enquiry amounts to this, if the uneasiness, which, I feel at some times, is not a gloom of mind I ought to prevent, how shall I preserve a proper concern for my soul.

This enquiry is naturally re solved into several answers; all of which are of high con cern to a person in your condi tion.

1st. You never will, of your self, preserve a suitable concern for your own salvation. You have at divers times, grieved the spirit of conviction. In doing this you acted according to your own heart. These cares of the world, which you men tioned, were only the means sought out by yourself, to banish the unhappiness, which you felt from guilt of conscience and an indisposition to your own duty. It was an easy thing to accuse the cares of the world; while, perhaps you did not see, and if you did, were not willing to con less, your own heart to be the cause of relapsing security. The causes of security and the means of temptation derive their