that destruction and misery are in men's ways and thoughts; and not in God's purposes. That cruelty, hatred, and every evil way and work, are of man; and that mercy, love, and every good way and work are of God. "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon." Now the argument, why the wicked should change, and return unto the LORD, who, being unchangeable, is always disposed to have mercy, and abundantly pardon his erring creature man, is this-"For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD." We are then told how, to what extent, God's ways and thoughts differ from man's ways and thoughts-"For as the heavens are higher than the earth, so [to the same extent] are my ways higher than your ways, and my thoughts than your thoughts.' Then follows the proof, or evidence of the truth of God's declaration by his prophet, viz:-"For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and [compelleth] maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater, so shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." Reader, I have a question for your consideration: Can it be possible that the rain and snow that come down from heaven, and make the earth bring forth and bud, &c., were never designed by God to effect this end? Can it be possible that this effect was brought about by accident, and the fact being seen by God, that he introduced the operation of the rain and snow upon the earth, as a figure, to illustrate the subject of our text? Can you believe the thing stated as happening, happened as a contingent? No, you cannot. But if this were the case, then it would follow that the productions of the earth, (as men term them,) would not be the gift of the LORD; for the reason that these productions are caused by a contingent; and the honour of their production should be awarded to the contingent that produced them. Even if this were admitted, it would follow then, that unless the rain and the snow were the contingents in question, the LORD would be mistaking his premises, as exhibited by his prophet. But, if the rain and the snow are the effective agents, then, there would be no mistake, so far as respects the immediate cause of the earth's fruitfulness; consequently, even then, the figure would be significant of the certainty of the word of the LORD effecting all his purposes. Now no person whatsoever, save the stupid atheist, will deny the fact stated, that the LORD is the Creator of all things, and the Giver of every good and perfect gift. But there is one absurdity developed by our consideration of the contingent existence of the productions of the earth, as generally termed. For that which exists as a contingent, is a contingent because its existence was not designed; and, consequently, not caused to be, by God the Creator of all things. But God is not the Creator of all things, if so much as one thing has derived an existence contingently, i. e. without God's design and agency in the production of it. This is plain, homespuncommon-sense, vulgarly called carnal reason, by zealots and bigots. Now, orthodoxy, bring forward the gingerbread-work of your creeds and confessions of faith, and let them be ground on this stone, this Rock of Truth. It will grind them to powder. Your Hells and Devils, and Contingents, will disappear before it. A man must be degraded to the lowest point of animal existence, a mere idiot, not to know that the rain and snow that come down from heaven, &c., make the earth bring forth and bud, &c. There is no contingent in the wide universe. Even orthodoxy, with all its heads and horns, all the ugly appendages of the Beast, has not a contingent existence. It was necessary-the Divine Mind so pleased that it should be-a foil was expedient— a moral antipode to Goodness, that man might see the Excellency of Goodness in contrast. Hence the Beast! Man has miscarried in all his efforts. The beast, error, will be seen in his true colours, and all God's sentient creation will reject him for ever. But the rain and the snow, that come, come not as contingents. The purpose, end and aim of their existence, is seen, for their effects exhibit God's design. The earth is the patient, and passive. No Arminianism was ever discovered in the cornfield, the potato-patch, nor in the meadow. And Calvin's reprobation will be sought for in vain, if the rain and snow of heaven, or any thing that comes from heaven, shall be examined in the search. None of God's ways, or thoughts, will ever be found in harmony with the ways and thoughts of Calvin and Arminius. The imagery introduced for proof and illustration, is all of God. It is so palpable and familiar, that no honest man, who is not an idiot, can misunderstand its purport. The rain and the snow that come down from heaven, maketh, compelleth the earth to bring forth and bud, etc. Every man is sensible of this fact.* "So shall my word be that goeth forth out of my mouth. It shall not return unto me void," &c. The rain and snow never returned to heaven void, i. e. without subserving the purpose of God, in making the earth fruitful. Well, the earth is a part of kosmos. In the extensive signification of this term, both the material or physical, and the sentient world, are included. The material kosmos is introduced as a passive recipient of God's rain and snow. Is kosmos an Arminian? No. Is kosmos a Calvinist? No. To what sect, then, does kosmos belong? Ans. To the sect that knows no ways but God's ways, and brings forth and buds; gives seed to all sowers, and bread to all eaters. "So shall my word be." How? What is signified by this expression? What is referred to, as the antecedent? Ans. The figure or imagery of the rain and the snow that come down from heaven, as an efficient cause—the earth bringing forth, viz:—the bud, the seed for the sower; the bread for the eater; as the certain effect of the cause. God, by his prophet, has furnished the imagery; and we are bound to consider it, to respect it; and receive it as paramount to all human creeds, confessions of faith, and dogmas. Now one thing is so palpably evident, that no man in his senses can deny it, viz :—The figure or imagery is so plain, so generally understood by all people, all nations, and so familiar and palpable, that no substitute, equally plain, and universally clear and expressive to all people of all nations, can be found in the universe. Seed for the sower, and bread for the eater, etc., are so common, and the rain or snow that water the earth, and make it bring forth and bud, so obvious to the senses of sentient beings, that none can dispute * It is not perhaps generally taken into serious consideration, that the earth merely participates, as a matrix, and instead of being diminished, absolutely gains in substance, by the decomposition on its surface, of vegetables that have grown in its bosom. The passive earth is compelled to receive the seed, etc. the facts. The cause, therefore, is so clear and indisputable, I will venture the declaration, that all men will admit it. The cause exists in conformity to the design of the Great First Cause of all things. "And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after his kind, whose seed is in itself, upon the earth; and it was so. (Gen. i. 11.) "And it was so❞—How was it? Why was it so? What is the antecedent? Ans. God said "Let the earth bring forth." Here is the cause. 'Tis the FIAT OF OMNIPOTENCE! "And it was so!" Not, let some, that is, a few favoured spots, bring forth. Not, let some parts of the earth, which shall obey my command, and co-operate with, and help me to attain my end, bring forth. No. "LET the earth bring forth-and it was so!" Arminianism came into being when Eve cooperated; when the woman, in a foolish attempt to make her condition better than God had made it, concluded that there was something for her to do, and she did it! I can imagine only one objection to the extensive sense which is part and parcel of the subject. Viz: There are exceptions, because there are sterile regions, that are part and parcel of the earth. But this objection must submit to the ordeal of the relation that God has made a part and parcel of the subject itself, viz: "Let the earth bring forth"-To what extent? Ans. Sufficiently to give seed to the sower, and bread to the eater. In other words-let the earth bring forth grass-also the herb yielding seed, etc.-also, the fruit-tree yielding fruit. So efficient is the earth, there can be no reasonable ground for denying the position, that the territory of the United States of North America, is capable of furnishing vegetable productions, viz:-the various grasses or grain, esculent plants, and fruit, to sustain in abundance, the population of the whole earth; and that four hours' labour per day, of the able-bodied population, of the ages of between fifteen and fifty years, would be quite sufficient to answer all purposes; if crime and folly should cease to grind the world with taxes. There are two Demons, real Devils, which exist in every wicked and foolish man and woman, viz:-Envy and Hatred. Look at the pitiful (but very popular) gewgaws of fashion, in their almost endless varieties. Behold the effects of hatred. Nation rising against nation. War, or cutting throats, and making mankind miserable, by every device that malice can contrive, and wickedness execute, at an immense sacrifice of blood and treasure. How many barrels of flour, would the thousand millions of the national debt of Great Britain purchase? A debt, every dollar of which has been created on the throat-cuttingsystem or principle, of doing all manner of mischief to others, in the most mischievous manner possible. Man is the enemy of man. But envy, fashion-my neighbour has played the fool; says the fool, and I will outdo him. One man sets an example, and thousands follow it. Reason and common sense have nothing to do with the subject of fashion and folly; for the conclusive reason, that fashion and folly will have nothing to do with them. But reason and common sense have much to do with truth, wisdom and prudence. The follies of men, in every shape and guise, may appear to all the advantage that a world given to folly and falsehood shall award them, in their proper sphere; only keep them there, and not bring them, nor their effects forward, in the shape of arguments. We have seen the cause of good to man, in the FIAT of Omnipotence. LET it be, and it was! Can Arminianism bring an objection? Yes. Behold it: This is itYou must till and cultivate the ground or earth, in order to obtain the seed for the sower, and the bread for the eater. If "The labourer is worthy of his hire," says the Book. you sow an acre of ground with wheat, you will obtain the seed and the bread, provided the rain and the snow, etc. shall come down from heaven. Please to remember, that Heaven has a hand in producing the crop, and asks nothing in return. The only condition_rests with yourself 'Tis your's, both in its origin and its effects. If you prefer a different crop from the grass, herbs, or trees, etc., which are growing without your co-operation, sow your seed. A question, if you please-Have you been able, without the agency of Heaven, to obtain the seed, in the first instance? Why not confess, with all candour, the full amount of your efficient co-operation? Your boasted free-agency extends so far, as to enable you to raise a crop of wheat, instead of potatoes, at your option! Now I have a query, which, I believe, will spoil the thread of your argument, if such an objection deserves the name of argument. Look at it The doctrine of the prophet is this-" For as the rain cometh down, and the snow from heaven, and returneth |