purposed to bestow all the good that he ever did bestow, or ever will. And it is a truth that exalts his mercy and his glory. We hold this truth, indeed, with limitations. We believe that God designed to bestow moral good as moral, and physical good, as physical; and that he no more purposed to disregard man's freedom, in the gift of virtue, than to disregard his necessity, in the gift of food.

There is still another illustration on a very tender subject. It is found in the adherence which we witness, not to one doctrine or another, but to different systems of doctrine, and in controversy about them. Men are earnestly opposed to one another in their doctrinal belief. And why? I answer still from the love of truth. Not that angry disputation, not that low personalities, not that the attempts to make an adversary odious, not that passionate denunciations, and wholesale denials of the name of Christian, proceed from the love of truth. Very far from it. But in the better and more pious part of the community, there is a more serious and tender feeling, there is a conscientious and honest conviction, however mistaken, that they hold the truth, and that their adversaries maintain error. This credit we give to others, and we claim

it for ourselves.

III. In the practical sentiments of men concerning religion, too, as in their speculative views; we shall discover the same regard to truth--to some truth in every sentiment, which is urged too far, or warped from its just proportion. We are not saying in all this, that men have all the love for truth which they ought to have; for there is undoubtedly a great and lamentable deficiency of conscientious, honest, independent regard for truth. But still they regard it and many of their errors pro

ceed not from too much attachment to truth in general, but from carrying some one truth to excess.

Thus a careless man has his attention aroused to the subject of religion. It is with him a time of excitement, of anxiety, and perhaps of great alarm. He becomes distinctly and painfully conscious that he has neglected the great and momentous object of his existence, that he has neglected his soul, and displeased his Maker, and these convictions may well disturb him. At length he forms new resolutions-in contrition and prayer, and in the presence of God he forms them. And it is a time,

though of trembling, yet of joy to him. He hopes, that he has commenced the progress of ever growing improvement and happiness. He feels that he lives anew, and he feels that this is an era in his life. And it is an era, of the most momentous character. He feels that the change is great and momentous, and it is great and momentous it is so, in a measure which eternity only can reveal. Now, with this experience, a man will be very liable to extravagant and unwarrantable views of the doctrine of conversion. He will feel that every man ought to pass through the same kind of experience that he has passed through; he will identify conversion with the process of his own emotions; and whoever has not had a season of similar distress and anxiety, and subsequent joy, will seem to him to have no religion. In short, he has too much feeling, and too little reflection, to make the necessary distinction. He does not consider, sufficiently, that men may become good, by various means and processes, and that the doctrine of conversion needs to be preached in very different senses to different individuals; and that to many, who have never had his ex

perience, the doctrine to be preached is not conversion, but advancement-not turning back from their present course, but pressing forward. And yet we are to say of this man, that he holds a most interesting truth, though perhaps, he so strongly grasps as to distort it.

About the proper evidence of piety, there are certain sentiments which might be adduced in this conviction. We have time only for one. We are told by some that it is absolutely and eminently necessary that we should feel that we are hateful in the sight of God; and not only so, but that our best affections and actions are regarded in the same light. And it is certainly true, and seriously true, that our lives are displeasing to God, and that our virtues are imperfect before him. There is something therefore correct and right at the foundation of these sentiments. But we think that a tender conscience, or a superstitious fear and awe, carries them too far. For it is certain, and worthy of the attention of many religionists among us, that there is no stronger language in scripture than that which describes God's complacency in human virtue, imperfect as it is. He loves the righteous-he delights in their ways, and he will express his regard to them, in an eternal recompense of reward. Yea, recompense, and rewardthese are the terms that are applied to the future blessedness of the good. But do not these terms imply merit in human virtue? Undoubtedly, they do. Human virtue is excellent, and lovely, and meritorious, in the judgment of God. Not that man can deserve heaven and eternal happiness, or any thing like it. But he may merit some good, though he deserves much evil, also. Surely, if there can be such a thing as merit, in the universe, it

must be found in that rectitude and piety which are steadfast amidst all the temptations of such a state as this. We cannot think too much of the effort, and toil, and preciousness of virtue. Why should we strive to depreciate so glorious an acquisition? Why look awfully upon its claims, as if the idea of its meritoriousness were a moral monster? Why so ready with our voluntary humility, or as that phrase of Paul might perhaps be better rendered, our volunteer humility-when so much is really demanded of us? For truly we have little occasion to be proud or presumptuous. We have every reason to be humble. And we may be humble, and yet humbly feel, that human virtue if we can obtain it, is precious and lovely, and that God will not unrighteously nor unreasonably reward it.

In fine, let the reflections which are here offered, admonish us against the extremes of opinion, and yet incline us to think charitably of the extremes of opinion. I know not who is altogether right; and I as little know who is altogether wrong. Because there are many sects, many doctrines, many practical notions, it follows, indeed, that some are mistaken, but it does not follow that any are knowingly perverse. There is doubtless a mixture of right and wrong among them all.

Among the ancients, there was a sect of philosophers, who gleaned their opinions from the various systems. around them, and were called, from that circumstance, eclectic philosophers." And I know not but it were

our wisdom to be eclectic Christians. Certain I am that it is our duty to be modest, candid, and charitable Christians. Without these qualifications, we shall not keep the proportion of truth and faith in any sense. And

with them, we may not be able to keep any other proportion, than the graceful order of an humble, benevolent, and tranquil mind. But with this we shall be happy, if not correct-safe, if not sure.

D.

THE PARENTAL CHARACTER OF GOD.

We owe much to the instructions of Jesus on every subject that concerns our duty or happiness; but in no particular has his teaching a higher value than that part of it in which he declares the character of God. Such was his own knowledge on this subject, so profound and so intimate was his communion with God, that he is spoken of as being in the bosom of the Father. He assures us that no man knoweth the Father but the Son, and he to whom the Son shall reveal him. In language the most peculiar and striking, he refers to those disclosures of the divine being made to himself as the authority for all his declarations to mankind. And when he speaks to us of God, it is not with doubting, vague, obscure intimations, but with the clearness and directness of one who knew that all he said was true, who had acquired his information from a source that admitted no dispute. Add to this, he exhibited in his own conduct the fruits of a piety, such as those views of God he has given us, are adapted to produce, and which none other ever did or could inspire-a piety surpassing every model of moral excellence which the history of mankind can furnish. With entire confidence then, may we believe that God is what Jesus has assured us he is. And what is that? Our Father. This is the title which he applies to the Eternal