And upon this fuppofition, his understanding or knowledge was once imperfect, but is now improved; and upon the fame principle, may probably be ftill further improved fome ages hence.

rations with respect to every world, creature, thing and event, from beginning to end, which would not lie equally against his ever determining what to do in

all cafes.

But to cut the argument fhort, and bring the cafe to a point, let it be observed, that God is effentially and eternally omnifcient and infinitely wife. Before he began creation, he knew just as much as he doth now he had as clear and perfect a view of all things as he now hath or ever will have. He, therefore, then faw and knew, as clearly and as perfectly as he ever will, what it would be wifeft and beft for him to do, and moft for the glory and happiness of the fyftem, in all cafes whatsoever, in

If fuch be the idea which any entertain of God, let them no more pretend to believe his eternal omnifcience-his infinite, eternal and abfolutely perfect knowledge of all things. But let them eandidly own, that although they believe his knowledge is very great and extenfive, and far fuperior to that of creatures; yet he is or may have been, ignorant in a degree with refpect to fome things liable to fome error or mistake, and may poffibly make fuch improvement and acquire fuch new ideas, that, like crea-regard to creation, and all creatures, he may fee it wife and beft to do fome things, which from the beginning he did not think of doing, and to omit others, which he then proposed to do.

tures, things and events, through the interminable ages of eternity. What plan of operations and events would produce the most glorious and happy fyftem on the whole, moft completely gratifying to a perfectly juft and infinitely wife and benevolent heart, he then faw and knew with the ut moft clearness-with infallible certainty. To deny this, is in effect to deny his abfolute omnifcience, his abfolutely perfect knowledge and wisdom, and to impute fome imperfection to him in point of understanding, wisdom and knowledge.

But if any, who object to God's eternal immutable purpose, according to which he invariably acts, do not choose to own, that they entertain any fuch like degrading and reproachful ideas of the Deity, they are defired to enquire and confider ferioufly, whether they can affign or conceive of any reafon, why God, before he had formed any creature, could not determine as well, what it would be wifeft and beft for him He then knew himself to be to do in all cafes whatsoever, as abfolutely omnipotent, every way he could afterwards. And if he able and fufficient, to carry into was as wife and holy, as juft and effect and accomplish fuch a plan righteous, faithful and true, as of operation and events, as he faw good and gracious, benevolent, and knew would be wifeft and merciful and compaffionate then, beft. To deny this, is in effect as he is now or ever will be, whe- to deny his infinite power and allther they can poffibly conceive of fufficiency, and to impute imperany objection against his then de-fection to him in point of power, termining and fixing in his own fkill and ability. mind, the whole plan of his ope

He was then as impartially

of the moft High, and attempt to defeat his purpofes. But though "there be many devices in a man's heart; nevertheless, the counfel of the Lord, that shall ftand." Yea, "The Lord bringeth the coun

maketh the devices of the people of none effect. The counfel of the Lord ftandeth forever, the thoughts of his heart to all generations." In short," he worketh all things after the counsel of his own will." And certainly, if his counfel is perfectly wife, juft and good, and contains the beft poffible plan, there can be no reafonable objection against it. But the truth is, men do not like the divine plan. In their view and to their hearts, it is not good, but evil.

For God doeth many things which are exceedingly croffing and mortifying to their hearts. And many real evils evidently exift.

juft, as infinitely righteous, as he now is or ever will be. Therefore, whatever plan he then formed, muft certainly be as agreeable to, as confiftent with, juftice and rightcoufnefs, as he would ever act at any time, in cafe he had not pre-fel of the heathen to nought; he viously determined what to do, before the occafion actually exifted. Once more: God is eternally and unchangeably the fame infinitely benevolent, good and merciful being; and, therefore, invariably and infinitely inclined to that plan and fyftem of operations and events, which will produce and iffue in the greateft poffible good, and equally oppofed in heart to every thing which will leffen or impair it, on the whole. We may, therefore, be juft as fure that he hath, from the beginning, been invariably fixed and determined upon that fyftem or plan of operations and events, which will produce and iffue in the greateft poffible good on the whole, as we are that he always knew what it is, and was.every way able to infure and accomplish it, and is and always was perfectly juft and righteous, and infinitely good. We are, therefore, reduced to the neceffity of believing, that God hath always had one fixed plan of operations unalterably established from the beginning, from which he never deviates in any inftance; or elfe, of difbelieving his abfolute eternal infinite and unchangeable perfection. The former is moft rational, and certainly the plainly revealed doctrine of the fcriptures. For according to thofe divine oracles, "He declares the end from the beginning, and from antient times the things that are not yet done, faying, "My counfel fhall ftand, and I will do all my pleasure."

Men often oppofe the counfel

And they will not believe it poffible, that thefe should be any way comprised in the plan of a perfectly wife, juft and good God; becaufe they do not fee how they are neceffary, or will prove fubfervient to the best good of the fyftem. And they inwardly feel as though God doth very wrong in fuffering them to take place, provided he could poffibly prevent them, and, therefore, as though they took place contrary to his defign, and in fpite of his endeavors to prevent them. But that God doeth many things very crof fing and mortifying to the corrupt, felfish and rebellious feelings of the human heart, is certainly no argument that he doth not act wifely and for the beft. Nor is it at all ftrange, that fuch fhortfighted felfifh creatures as we are, fhould not be able to fee how the evil things which take place under the divine adminitration are inten

doeth was right and good in our eyes, and perfectly pleafing to our hearts, we fhould not entertain a thought of his having done wrong in determining, purpofing and firmly decreeing to do fo from all eternity.

Thefe obfervations will be clofed with one general reflection, viz.

ded for good, and will ultimately | And, as before obferved, the terminate in the belt good of the truth is, we are diffatisfied with fyftem. Yet when they in fact God's conduct. We diflike his take place under the government works and ways. If all that God of an infinitely wife, powerful, just and good God, and he alfo tells us he means them unto good, and clearly fhows already, in many particular cafes, how he makes them fubfervient to the accomplishment of the moft wife, benevolent and merciful purposes, if we were not moft unreasonably proud and felf conceited, we Thould readily believe that he acts in the wifeft and beft poffible manner; though his thoughts and ways are even farther above our comprehenfion, than the heavens are higher than the earth. To do otherwife, is to fet our feanty underftandings, which are as nothing, in oppofition to the infinite understanding and abfolutely univerfal perfect knowledge of God. How arrogant and daringly impious is this! Let it be added,

What a folid foundation and inexhauftible fource of fupport, con folation and joy, do all the benev olent and holy find, in the view and contemplation of God as the Father of lights, from whom com eth every good and perfect gift, and in the belief and affurance, that with him there is no variable nefs, neither fhadow of turningthat he is unchangeable in his be ing and effential perfections, and in all his counfels and defigns?

Confcious that they are depenEvery objection against God's dent creatures, who have no fufeternal unchangeable purpose, ficiency of themfelves, to provide counfel or defign, is equally a- for and fecure their own happi gainft what he actually doeth. nefs, or that of others—yea, that For if all that God actually do- they are finners, and as fuch, mif eth, in creation and providence, erable already, and expofed to in the worlds of nature and of yet greater mifery; feeing alfo grace, is wife and juft and good; the world, at prefent full of evils, then certainly it was wife and juft and the inhabitants more generaland good in him, to intend, pur- ly living in malice and envy, hatepofe and determine, or decree to ful and hating one another, withdo it, before the world began. out any fear of God before their Whatever wifdom, juftice or eyes, their feet fwift to fhed blood, goodness at any time requires God and their ways marked with deto do, it equally required him al- ftruction and mifery; how would ways to intend or purpose to do. their benevolent hearts fink within This is felf-evident. Nor can we them, and be overwhelmed with object against his forming and un- grief and defpair, in cafe they alterably eftablishing the whole knew of no being, to whom they plan of his operations from the be- might look for fupport and help, ginning, without equally objec-in a well grounded confidence, that ting to what he actually doeth, he is able and difpofed and fully and pronouncing it unwife, unho- determined, to fupport those who ly or not good, but the contrary.cleave unto him, and to overrule

all the evil which takes place, in | they embrace a diftinét dafs of

practical duties, and have been ufually named pofitive; a feparate view of them may be beneficial.

Chriftianity is diftinguished from other religions, by feveral inftitutions not to be found in any other religions fyftems. Thefe, although often confidered as not

their object, will be found when duly confidered, as being well adapted to the nature and ends of the Christian religion, and to render the fyftem ftill more perfect.

These inftitutions are the Chrif tian miniftry; the vifible church with its officers and difcipline; the Christian fabbath; and the facraments of the new teftament, viz. Baptifm and the Lord's fupper. 1. The 'Christian ministry.

a fubferviency to the best good of the intelligent fyftem? But when they think of the Father of lights, and view him at the head of the univerfe, and confider the innumerable good and perfect gifts which he hath bestowed and is daily beftowing, and the immenfity of good which he hath promifed, or revealed it to be his pur-bearing any original relation tô pofe, yet to bestow or effect when they contemplate his glorious character, his infinite underftanding, knowledge and wifdom, is abfolute omniscience and almighty power, his infinite juftice and righteoufnefs, goodnefs and truth, grace and faithfulness--when they confider this all-fufficient and abfolutely perfect God as fitting on the throne, and doing as he pleases in heaven and earth, working all things after the counfel of his will, for accomplishing the purposes of This office was inftituted by his own infinitely wife and benev- Chrift, just before his afcenfion olent heart, affuring us that he to glory, after he had prepared can and will do all his pleasure; his apoftles for fo important a ferthey then fee folid ground and find vice. "Go ye, faid he, into all abundant fource of fupport, com- the world, and preach the gospel fort and joy. In the view and be- to every creature.' "Go teach lief of this God at the head of all nations, baptizing them in the the universe, and that he chang-name of the Father, of the Son, eth not, they are affured that all will end well, in the greatest glory and happiness of his kingdom, notwithstanding all prefent dark and difmal appearances; and that fuch as trust in him are fafe, and will finally triumph over every evil, and find complete, everlasting happinefs in his eternal kingdom.

ASTHENES.

and of the Holy Ghoft; teaching them to obferve all things, whatfoever I have commanded you. And lo, I am with you alway even unto the end of the world." Thefe were to commit the preaching of the gofpel to faithful men who fhould be able to teach others, and they again to those who fhould fucceed them under protection of the Redeemer's gracious promise just repeated, to the end of time.

The office and work of an evangelift, and that of a paftor or bishop are of the same general na ture. The evangelift may act as a bishop when properly called,

and the bishop may alfo do the, united with one heart in the faith, as it is Christ, conftitute his invifible church. Believers on earth conflitute the church militant; the faints in heaven conftitute the church triumphant.

work of an evangelift, when the intereft. of Chriftianity requires him. The appropriate work of an evangelift is to preach the gofpel, adminifter baptifm, gather believers into a Chriftian fociety, and adminifter to them the Lord's fupper. The work of the bishop primarily refpects the overfight of a particular church, meeting in one place, for divine worship and ordinances.

It is required that evangelifts or miffionaries be men eminent in the knowledge and faith of the gofpel, in the Chriftian temper, or graces of the Spirit, and of fuch fuperior abilities and attainments in knowledge and in minifterial gifts and accomplishments, as to be well able to teach others, and lead the public devotional exercifes, and whofe life and manners do honor to Chriftianity; and they must have a good report from those who are without.

2. The vifible church with its officers and difcipline.

is

The inftitutions of religion, celebrated in the former, are defigned and adapted for the converfion of finners, and the edification of faints, till they all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the mea fure of the ftature of the fulness of Chrift. In the church on earth the Chriftian difcipline is to be exercised, for the recovery of thofe who fall into herefy or im morality; this however is not a difcipline enforced by any corporal or pecuniary punishments, but is a difcipline of perfuafion and reproof, flowing from brotherly. love, and the fpirit of Chriflianity in general. In this duty and labor the churches are to affift each other, when duly called, as the cafe may require. If all proper labor to reclaim the erring brother, prove ineffectual, and he appears to be irreclaimable, after the becoming exercise of brotherly patience and long fuffering, he muft be feparated from the communion of the church, as not being under the influence of gofpel motives and arguments, and to prevent the influence of his fin to the injury of others.

This holy fociety is inftituted by the authority of Chrift. "On this rock, faid he, will I build my church, and the gates of hell fhall not prevail against it." A vifible church of Chrift, meeting in one place, for divine ordinances, conftituted of members, each making a credible profeffion of the faith of the gofpel, and fubmitting to its inftitutions and commands. All of them apparently united in the faith, the fpirit and practice of Chriftianity; and all thus diftinguished from the world, though belonging to many different Chriftian congregations, or having different opinions and practices in the non-effentials of religion, conftitute the vifible catho-ed, in fupplying the wants of the lic church of Christ on earth: needy from the collections of the And all thofe in heaven and earth church, and in providing for the

In these churches are to be placed ftated bishops or paftors, whofe office and duty have been already mentioned.

Deacons are officers in particular churches, whofe official duties lie in affifting the pastor when needful, in fervices to the afflict