therefore, to the decrees of God is groundless, provided they do not interfere with human agency.

Philander. If we note with due consideration, that human freedom consists in voluntary exercise, and that the will of man is never the subject of compulsion, it is manifest that neither the decree, nor providence of God, is inconsistent with freedom.

Eusebius. The observation of Philander is accurate. God does as he pleases and so does man. God's determinations are eternal; man's are temporal. Both are free. For instance, previously to sending Moses into Egypt, God determined to harden Pharaoh's heart and prevent his dismissing Israel; and the decree was accordingly executed; but every body knows, who reads the story, that Pharaoh was free in detaining the people contrary to the divine command.

Theophilus. I sce, that neither God's decrees nor operations clash with the freedom of man; for a man is free in choosing or refusing an object which presents.

Clerus. It hence follows as before remarked, that men who object to the divine decrees, mistake the object. They object in fact to the operations of God rather than to his decrees. If the operations of God were consonant with their hearts they would not trouble themselves about his decrees. Men are hostile to the constant agency of God rather than to his decrees.

Junius. With attention have I heard the conversation, and clearly see that it is the palpable ignorance of sinners, which occasions their objection to the divine decrees; for if the operations of God were pleasing, they would disregard his decrees as they do the prating of a child. The decrees of God would be objects of indifference were they not effectual. What God decrees he effects; and men hate his deerees, because they are always executed. But where lies the difficulty finally?

Clerus. The difficulty lies between the will of God and man. God's object is to effect the greatest happiness of the intelligent system, and man's is to secure his own personal, separate pleasure. He is therefore displeased with God's effectual determinations; for he is entirely dependent, and God is absolutely independent. God will accomplish all his purposes and finally frustrate the sinner's. This is the ground of the sinner's controversy. From being clay in the hand of the almighty potter, he is wholly averse, and warmly contends against it.

Junius. True, Sir, this is the core of the difficulty; and I desire to bless God that I have felt it remove. My abso-. lute dependence was once the ground of rebellion against my

Maker. I thought it unreasonable for God to make all things for himself; Į vigorously contended with the divine sovereignty, and hated the ministers who preached the doctrine clearly; but God, who rules the raging ocean, has removed my opposition, and calmed my heart. I am now, by divine grace, the happy, consoled subject of resignation to God's will. But give me leave, for the sake of information, to ask whether human freedom is manifestly as compatible with God's decrees as with his providences?

Clerus. Certainly, it is; for the providence of God is but the execution of his eternal will or decree. God is immutable, and what he determined from eternity, he executes by the works of creation and providence.

Junius. But how can I be free if God decreed my actions? Clerus. How can you be free while God effects your actions? Man's freedom, you remember, consists in choosing or refusing the objects of perception. It hence follows, that, while man is the subject of choice, neither God's deerees nor his providences, nor any object, nor influence whatever is incompatible with his freedom.

Lucius. It is often urged by men of information, that if God did fore-ordain whatsoever comes to pass, men are mere machines, and the instruments of fate rather than the subjects of freedom.

Clerus. I know some great folks prattle in this manner. But if they would only consider that volition is not fate; that God is immutable; that his knowledge is eternal knowledge; that his determinations are eternal determinations, they must confess that their objection is groundless; because it militates against the present knowledge and operations of their Maker.

We

Theorists who advance objections of this nature proceed on the false principle, that men are so framed that they originate their volitions not only independently of motive, but independently of any divine influence. But this theory comports neither with reason, experience, nor revelation. have ample evidence, that men are as entirely dependent for their voluntary motions and actions as for their existence. Let the advocates for self-determining power, but tell us what will be their next external action, or even what will be their next volition, or their next thought, and they will merit some other notice beside neglect: but if they cannot name their next action, volition nor thought, it is hoped they will no longer claim either the exclusive power of activity or passivity. For what is self-determining power good for? If good for nothing. In short, the objector to man's dependence for his voli

tions to keep pace with himself must contend for a more eligible mode of existence than that of a creature. For why hast thou made me thus? Why hast thou made me a depend, ent agent and yet accountable? is the sinner's natural complaint.

Lucinda, I clearly see, what I have often felt to my sorrow, that men naturally hate to be dependent entirely on their Maker, How absurd! Sinners are angry with God for making them creatures, while creatures are absolutely depend ent in every attitude.

Amelia. Yes, my dear, this is for a lamentation: and we cannot be reconciled to God except we deny ourselves and rejoice to see him all in all for ever.

Eusebia. O the sublime delight which is inseparable from entirely devoting ourselves to God, whose administrations are infinitely perfect! Benevolence itself cannot desire nor possess more than the whole interest of the universe.

Theophilus. Blessed be God, my heart echoes the heavenly sentiments of my sisters; and shall we not attempt further to trace some of the peculiar displays and connections of providence both in the natural and moral world.

Clerus. With all my heart, Theophilus; for the design of this conference is to furnish each other with reflections on providence.

Eusebius. Please, sir, to lead us into the extensive field of contemplation and reflection; for our information is unequal to the employment.

Clerus. Alas! Whose mind or information is equal to the elevated subject? For who by searching can find out God? Who can find out the Almighty to perfection? But, though we are all babes in knowledge, yet we have liberty to make our reflections for the sake of mutual advantage, and God will not be angry with us, if we but lisp his praise. Let me then tremble before the Almighty, and adore his infinite excellency, while opening my lips to celebrate the utility of his universal operations. How spacious the globe we inhabit, and how admirably adapted the figure, substance, position, motion and productions for the use of man, and the infinite number of other creatures which it constantly supports. Whether we survey the mountains, forests, plains, and rivers which refresh the earth, or the sea, which supplies the clouds, we are astonished at the infinitude of divine wisdom, power and goodness. The glory of the divine perfections shines also with increased lustre, while we contemplate the heavenly regions adorned with those orbs of light which make the day, dispel the night, and invigorate

the world. To advocate the opinion of some philosophers, that the other planets are inhabited we dare not, for no theory of this nature is supported or suggested by inspiration. It is sufficient for us to believe that the heavenly bodies, so skilfully arranged over the etherial arch are needful lamps, suspended at proper distances to enlighten the great theatre of redemption. For the scripture informs us that all things visible and invisible, were made by Christ to answer his gracious purpose in the church. Who, my young friends, can survey the bright luminaries of ether; who can look the King and Queen of heaven in the face, attended by their glittering offspring, and not adore the constant Creator? Shall the Great Jehovah inscribe his name upon every surrounding object, and shall we not read, understand, love and devoutly adore! Shall we, can we be criminally blind before the increasing splendour of the Sun of Righteousness! "Manifold are thy works, O Lord; in wisdom hast thou made them all. Surely the spectators of God's operations must be more than distracted not to be devout. If we, my young friends, hold our peace, the rocks and mountains will break silence.

Christianus. No: we will not be silent; we will survey the heavens and the earth; we will contemplate the variation of the seasons; the day and night, and all the advantages conferred on man, by the extensive and unremitting operations of God, and adore him to the extent of our ability. Since our privilege is so great, let us contemplate and even realize the enjoyment of heaven.

Theophilus. The thought of God's goodness, which constantly supplies millions of men and countless millions of other creatures, delights my soul, and lifts up my heart in the ways of the Lord.

Eusebius. We heartily concur, my friend, in these reflections on the general course of providence. We love to examine the outlines of the temple, and to stand even at the threshold; but why shall we not in this connection, since all the operations of God are marked with perfect unity of design, why shall we not enter the sanctuary?

Clerus. We have liberty for God invites us. But what mortal tongue can speak the ineffable things of redemption? Who interposed in favor of ruined man? Who projected the theory of salvation? Who provided and introduced the Savior? Who furnished ample evidence of his advent? Who authenticated his divine legation? Who raised up the most credible witnesses of his resurrection and ascension? Who wrote and

incontestibly authorised the history of the Redeemer and the church, and handed it down with credibility and purity to the latest posterity? Who preserves the church as the apple of his eye, and diffuses the savor of the gospel among the ignorant nations of the earth? Who will finally convert the world into the temple of salvation and fill it with his glory? The enswer is ready. I the Lord do all these things.

By the various providences of God these events are effected, and by the same mighty influence the world and its numerous inhabitants will be managed for the sake of God's glory in Zion, till the final consummation.

Eusebia. Never was my soul more refreshed, if not greatly deceived, than by this course of reflections on providence. For it favors me with a most intimate interview with my God and Redeemer. My beloved is mine and I am his. He is near me and I am near him. Lord whom have I in heaven but thee, and there is none on earth that I desire beside thee. The Lord is my portion saith my soul."

Cornelia. O Eusebia, you pieree my soul with a thousand arrows. My conscience tells me that I hate what you love. That which affords you the most exalted pleasure, occasions me the most exquisite pain. I hate the divine glory and must be punished.

Amelia.

What is the reason, Cornelia, that you cannot love that which is the most lovely and excellent?

Cornelia. There is no reason to be given. My conscience dictates that I ought to be pleased with the divine manifestation; and that I must be destroyed except I speedily repent. Eusebia. Why then will you not repent? For if you repent God will be merciful.

Cornelia. No reason can be assigned for impenitence. It is wrong, and the subject of impenitence is exposed to the wrath of God.

Clerus. It hence appears that you know your Master's will, and also the dreadful consequence of refusing it.

- Cornelia. Yes: and this is my misery; but what shall I do, in this state of mind.

Clerus. What shall a rebellious child do who will not confess his fault? Shall he continue rebellious, and ask what he shall do in a state of rebellion?

Cornelis. No: He must immediately repent and humble himself before his injured father.

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Clerus. Go then and do likewise for out of thy own mouth thou art condemned.

Lucinda. O how gracious is God to exercise his love and patience towards sinners! Why did he not part the thread of