duty to obey. Duty is inviola- | accept from any one under their

ble and ought to be enjoined on mankind, whether they are willing or unwilling to obey; whether they hear or whether they forbear. If unwillingness to obey absolve from obligation, there is an end at once to all authority and to all sin-for there is no authority where nothing can be enjoined, but with the consent of him who is to obey; and there can be no crime if men are released from all obligation to do whatever they are unwilling to perform. Advocates for this sentiment, do in effect insist, that God has no right to give law to his creatures, until he first enquires of them, or by some means finds out, what commands they will please to obey, and allow him to enjoin. How impious this and how contrary to the dictates of common sense, which teaches, that opposition of heart, obstinacy and perverseness,

are

the only sins, instead of being an absolution from all sin. This idea might, without any greater absurdity, be carried into the concerns of family and civil government. But if men were not blameable for disregarding

command. There is, therefore, no excuse for us, if we do not seek the Lord, and especially none from the consideration, that we are such determined enemies to him, that we are inflexibly opposed to this duty.

, August, 1304. Dear Brother,

AST evening our honored

you, in your present unsettled state, was contemplating the study of divinity. I rejoiced at the information, and take the liberty to suggest a few things for your serious consideration.

There are undoubtedly two classes of Ministers.--One, whose hearts are under the gov

to obey, and were not punishable, for disobedience to such commands, where would be the authority of the parent or magistrate? The representation, therefore, that there is no propriety in directing sinners to seek the Lord, so long as their hearts are opposed to him, is a mere cavil, is an excuse for sin-erning influence of those glori ning against God, which no par- ous truths they preach, and ent, magistrate or person in who lead their flocks to heaven. any office, or authority, would The other, who have not the accept from an offender, and spirit of Christ abiding in them, which none, that offer it, would tho' they preach perhaps for

many years, with great applause | directeth his steps.""I will to others, are themselves finally be enquired of to do it for them," cast away. "Let a man ex- saith God. amine himself," and particularly when he is entering into the ministry, and see that his heart is right with God. John xxi. 15, 16, 17, 18.

gentleness and love. Thus he calls upon God as his Father.

tions to and dependence on his Father. With a humble boldness they approach, yet with rever ence and holy fear. The thought of the Psalmist, "God is greatly to be feared in the assembly of his saints and to be had in reverence of all them that are about him," fills them with solemnity and awe, so that they rush not heedlessly into his pre-bers that for all things done by

sence.

He also addresses him as an impartial Judge, that will render to every man according of his works, without respect to persons. Hence he is one that dares not indulge himself in sin of any kind. He feels himself an accountable creature, and remem、

himself, whether good or evil, he must give an account to God, and be rewarded accordingly. Under this impression, knowing that "the prayers" as well as

The Christian approaches the throne of his Father, God, in the appointed and only acceptable way. There is such a mixture of imperfection, both of knowledge" plowing of the wicked is sin,” and affection, in his most solemn and ardent prayers, that he feels the necessity of being accepted through the righteousness and intercession of another. He feels that for his own sake he never can be accepted or his petitions granted. Hence he comes in the name of Christ, he intreats for Christ's sake, and owns him to be the only "way to the Fa-ings towards his fellow-men.ther, the truth and the life."

Hence also he prays in faith not alone with that exercise which some call faith, in which a man believes that God, for Christ's sake, will accept and save him, (for this is not the scripture faith) but in that which receives and admits into the heart all the truths of Revelation, concerning himself and his ruined and helpless state, concerning the fulness of the Redeemer the glory of the gospel method of salvation, and the necessity of being renewed and sanctified by Almighty Grace. These exercises together with their concomitant effects of humility, penitence and submission to God, are daily in him as the life of faith, and are manifested in devotion, meekness, forgiveness,

how careful will he be that when he attempts to pray, this dreadful evil be not found in him!And as he has occasion daily to address the throne of grace and must "pray without ceasing,” he feels the importance of being watchful every moment. He cannot say, " Father forgive me," and retain revengeful feel

He cannot say, "lead us not into temptation," without care to guard against all of them, or while he runs in the way of them. The vanities of the world, the perverse passions of human nature, and the praying heart, can never reign in the same person. The Christian knows that he can never be entitled to favor, from his Judge, by his best services-yet he knows he will be rewarded with bliss or misery according to them. His religious services will be evidences of the strength and power of divine grace within him, consequently, for what degrees of Beatitude in heaven he is prepared.

Thus the Christian calls upon God, his Father, with filial re. verence and Godly fear, bearing

General introductory remarks on typical representations.

To

there should be a place in which the work might be effected, and a subject or an occasion for it. The creation of the world and the formation and apostacy of man made the necessary preparation.

2. A theatre being erected in the creation of the world, and an opportunity being given by the formation and apostacy of man, the mysterious scene began to open, and the wonderful work commenced. But whether the work should be immediately ef fected or referred to a future period, may be considered as a subject of divine deliberation, to be resolved by infinite wisdom, and infinite wisdom directplishment of it to a future peried a suspension of the accomwork of redemption being reod. An accomplishment of the ferred to a distant period, it may be considered as a subject of divine consultation, whether God should retain his merciful designs in his own eternal mind, or communicate them to sinful, fallen man, and divine wisdom proposed a revelation of them as peculiarly desirable and useful.

3. It being determined to O make the most illus communicate the designs of retrious display of his a- deeming grace, we may view it dorable perfections, appears to as a subject of divine deliberahave been the grand object of tion, whether the work and the God's eternal counsels and de- various parts of it should be signs. For such a display, it communicated by explicit dewas essentially necessary, that claration, and the nature, dethere should be a medium. Of signs and effects of it be fully all the media or means, conceiv- explained, or, some intelligible able by the divine, infinitely intimations being given of it, it comprehensive mind, the work should be exhibited to human of redemption appeared to be understandings by significant the best adapted and the most signs, immediately addressed to glorious. But for the accom- the senses. To preserve uniplishment of this, some prepara-formity throughout all his works, sives were essentially necessary. God having recently commenIt was absolutely necessary that ced his operations, the creation