'not of the body; Is it not, therefore, of the body? If the whole body were an eye, where were the hearing? And if they were all one member, where were the body?" So, if there were not a different distribution of natural good in creating, and in dispensing to men, the natural perfection of the universe would be far less than we now behold.

ordinate sphere.-So, also, the dealings of divine providence, respecting worldly property, are infinitely diversified. Some are in opulence, others in poverty; some in health, others in sickness; some continually prosperous, while others are disappointed and thwarted in whatever they undertake. These differences are not confined to individuals, for we find them be-There would not be that display tween great collections of men. of infinite wisdom, which now When one nation is peaceful shines in the works of God. and great, another is rent with There could not be so many divisions and desolated by war. kinds of natural good as are now Some countries abound with enjoyed by creatures, nor would plenty, while others are destin- there be an opportunity for so ed to leanness. In all these full an exercise of moral virtue. things, we dare not deny the ef- For these reasons the sovereign ficiency of God, or impeach his wisdom of God may be justified, sovereignty. Reasons, known in his different appointment of naunto his wisdom, are the cause tural good to creatures, although, of these distinctions. Doubt- it may involve the poverty of less there is greater happiness some, the frequent disappointin the world, and society is betterment of others, and a low deadjusted, than if all men were gree of intellectual powers in treated alike in the bestowment many. of natural good. The great society of intelligent minds may be compared to the natural or animal body, which, to make it perfect, requires many members for different offices. Arguments taken from the same similitude, which the Apostle used to show the perfection of the Church, the body of Christ, may be applied to this subject, to show the necessity of such distinctions, for the perfection of the natural world and the intelligent system." For the body," saith the apostle "is not one member but many. If the foot shall say, because I am not the hand, I am not of the body; Is it not, therefore, of the body? If the ear shall say, because I am not the eye, I am

Considered as the creator of all things, God could be under no obligations, to impart to any of his creatures a greater quantity of natural good than they have received. While there was no existence, there could be no right of demand. It was fit for the Lord to exercise his own infinite power, wisdom and goodness, in forming and ordering every creature with such natural and moral good, as his wisdom saw to be best. Creation was a favor never deserved by those who received it; and all powers, faculties and objectsof enjoyment are the free gift of infinite benevolence. Creatures have freely received their existence and all their objects of the enjoyment; they can have no

right to demand more, or think hardly of God, because he hath not dispensed alike to all. Praise, contentment, and an obedient use of the faculties they have received is the duty of all, and this is as true of those who have retained their innocence, as of others, who have sinned.

'should be extended to all. Im his distribution of spiritual blessings and moral good, the Lord hath a right to" do what he will with his own."

There may be, and doubtless are, infinitely wise reasons, for such a dispensation of spiritual blessings as will save some, while othere are left to perish in their chosen way. It is not for sinful and deceived men to say, how far it is proper God should extend the benefits of sovereign grace. If justice required the forgiveness of all sinners, doubtless, all would be forgiven, whether fallen angels or fallen men; but, when forgiveness is on the ground of free grace, infinite wisdom must determine the point; and infinite wisdom will be determined by the greatest glory of God. The most high Jehovah, in the distri

An objection to divine sovereignty is most commonly made, from that dispensation of divine grace, by which some are brought to eternal life, and others are left to perish in their sins. Let a solemn question be proposed. Might not a holy God, in righteousness, have left all men to perish for ever? Although the scriptures do most clearly reveal a dispensation of grace, through which sinners may be restored to the favor of God, yet they always ascribe this to undeserved grace.-God did not give his Son to die be-bution of his favors, acts as the cause men deserved his com- father of an immense family. passion; neither, because they He will do that which is for could make him any adequate re- their good and his own glory, ward for his grace. This won-although, some of his delinderful gift was designed to display his glory in the infinite treasures of his grace. How far this grace shall extend in the forgiveness of sin, must be determined by infinite wisdom, which knoweth and is disposed to do what is best. The choice and provision of the means of salvation are from God himself; consequently, he may use his own wisdom, in extending the benefit:-If it would have been just in God to leave all men un-assured that an immense multider sin, he may do the same, in any particular instance, according to his good pleasure. When wisdom sees it best to grant an undeserved favor to some, justice doth not require it

quent children are thereby left to eat the bitter fruits of what they have sowed. It is not for short sighted mortals! It is not for the finite creatures of a moment to dictate to infinite wisdom what is best for his own glory, or for the good of his eternal kingdom, in dispensing the favors of grace, or executing deserved punishment on the members of that great family, which is under his control. We are

tude shall attain eternal life, thro the grace of God: We have equal assurance that some will fall short of everlasting life.We know that men are free to choose life or death, and that

God is sovereign in executing | hath often been the instrument the counsels of his will; still, of impressing sentiments, which, means are necessary for pro-afterwards influenced the councuring an interest in his grace, sels of nations, and a pious and they will doubtless be so for ever.

TO THE EDITOR OF THE CON- that depravity, both of princi

considerable part of the day, in | the means of living; the scho

a situation, in which they think them to be safe. No man who loves his country and its prosperity, can wish to have this prevailing custom changed, or any of our public schools discontinued. To encourage these institutions, and at the same time bring them under proper regulation, is the object of this address.

lar possessed every requisite for making a brilliant figure in the school, and soon was the subject of particular distinctions. His vanity was flattered; he became attached to the master who decided his superiority over others, and his whole confidence passed from his parents to his instructor. He was now prepared for every poisonous influence to take effect, which a depraved teacher could instil into the heart of an ambitious, unsuspecting pupil. The opportunity was not lost. He first began by insinuations against the scriptures. This was followed by intimations that his parents were over scrupulous, being educated in times when there was no freedom of thought; by calling in question those principles of morality by which society is sustained; and finally by the whole mass of specious argument which encourages impiety. All these

Schools may become nurseries of vice, fountains of evil sentiments, and a lasting scourge to the neighbourhood in which they are instituted; and every corrupt neighbourhood is a scourge to the public. Whether schools shall be little seminaries of virtue or vice, depends much on the teacher. Sentiments of virtue and opinions of truth, on such subjects as children understand, which serious parents have been impressing from the earliest life of their children, may be erased from their minds, in a short time, by an unprinci-errors the youth drank in for the pled schoolmaster. His mis- sake of being esteemed the most chievous insinuations against the promising in the school, until truth may do more, in an hour, bad principles broke over reto corrupt the young, than every straint, and led him to great inpreceding care did to form them iquity. He was considered as to virtue. lost to himself, to his friends, and to the world, and would have been so, if the goodness of Almighty God had not by a stroke laid him on a bed of pain and weakness, until long reflection led him to discover and confess the means, progress and end of his seduction from those principles of virtue, which were first impressed on his mind by his parents.

These reflections occurred to me from the testimony of a young man, who was brought near to ruin from this cause. He was the son of discreet, kind and serious parents, and from the time he could read a syllable was carefully instructed in good manners and moral sentiments. At the age of twelve he was placed under an instructor, who had the reputation of being ex- This story is melancholy, for pert in his art. The master had the parents were nearly broken been long unprincipled, and re-hearted, and the youth was hardstrained himself only to obtain ly saved from destruction; but

not more melancholy, than many other instances would appear, could we bring into full view the history of the young, their first departure from good principles, with the means and the end of their folly.

How many thousands of chil dren, at the most impressible period of their lives, are pla ced under the care of men, who have little knowledge, and still less love of our holy religion. How many teachers are there, Inbred depravity of heart, who, with respect to morals are which the grace of God only impure; with respect to lancan conquer, rarely appears in guage, profane; with respect to its enormity, without the influ- religion, utterly unacquainted ence of means, which all honest with its doctrines, duties, or people ought to discard from comforts. A profligate, who by social life. Yet such is the in- means of his vices hath failed in consideration of men, they will all other business, or a man often commit the education of who hath fled from the justice their children, to persons from of his country, may have suffiwhom nothing better can be ex-cient natural science to instruet pected, than in the instance re- children; but for this he is not lated above. Here, at first, their entitled to our confidence. His passions are mismanaged, they science and his address in inlearn profaneness, and by the structing may be great, while he passionate temper of the intruc- hath no claim to the esteem of tor, those tender sensibilities are parents. With shining, literary erased from the heart, which a qualifications he may be dishontender and good mother, by ma est, profane, intemperate, a seduny prayers and tears, had strove cer of youth, and a disbeliever to form. Here, when the child of religion. In such a case we hath come nearer to maturity, should unwillingly commit our pernicious sentiments and im- property to his trust, and shall moral maxims are engrafted we commit our children, who on the natural degeneracy of the are as dear to us as our own heart. A wonderful degree of lives? God, their good creator, impiety and vice must be ex- hath entrusted them to us, mapected. Still, the parent hath king us responsible for their done all he could. Yes, all but education in a knowledge of his the one thing most necessary, to name and laws, and can we anplace his offspring under the swer before him for such a proscare of one who serves God and titution of the trust? Even alkeeps his commandments. If lowing the master to have a fair - his child be destroyed he ought character, ignorance of moral not to wonder. and religious truth may disqualOn this subject I am deter-ify him for the trust. Ignorance mined to express my sentiments on these subjects, at the age with freedom, whatever odium which fits a man to be an inor vengeance it may incur. The structor, is the most sure evivoice of fidelity, of love, of du-dence of his own thoughtless ty, and of God demands it, and life, so that he cannot be qualifithe blood of souls sanctifies the ed either to teach or nurture call.