It

that he can be influenced to bestow blessings, out of regard to the earnest cries of his people. I admit that, provided he is subject to passions like a man, we may easily conceive of him, as led by our importunity to change many of his purposes; but what assurance could we have of any stability in his operations for the future? Were prayer armed with the power of effecting any alteration in the mind of God, it would be truly a terrible engine; for it might derange the entire system of the universe; or, being employed in one case in contrariety to its object in another, it might disturb and perplex him by its opposing claims, all of which it would be impossible to answer. The efficacy of true prayer is a most interesting and glorious reality. does not, however, depend on contingency, or any thing like sudden perturbation in the mind of the Deity; it is established by his wise and fixed purpose, and incorporated with the whole economy of his operations. In forming his plan, he took into view every prayer which should be offered through all ages; gave to it its due importance; and ordained its connexion in the series of events with that good, of which it was to be the indispensable precursor. In every instance, indeed, the spirit of prayer is his gift, bestowed agreeably to his own eternal design, and therefore sure to be followed by the blessings, which he has connected with it in his promises. Is not this encouragement enough to seek the Lord? Is it necessary to excite us to this duty, that we should regard God as engaged to hear us, even at the expense of his eternal plans? Who but a madman would dare to pray, did he believe his prayers could shake the throne of heaven? or that the decrees of eternal wisdom, instead of securing that fervour of supplication, which is the requisite condition to an answer of peace, were perpetually varying, according to the self-originated requests of shortsighted creatures on this dim planet?

It may also be alleged as an argument in favour of the existence of passions in God, that if he is made actually unhappy by our sins, we have a motive to hate them and to repent, such as would not otherwise exist. But feelings produced in view of errour, are of no value. Suppose you represent God to be like some aged father, weeping, groaning, tearing his hair, rending his garments, rolling in the dust, and crying with sobs and lamentations, "Oh my children, do not kill me by your ingratitude;"--provided

you can make sinners believe that this representation accords literally with facts; it will probably so happen that their sympathy will be awakened; they will, peradventure, feel some pity for their suffering Creator; will let fall some tears of compunction; and possibly too, form some resolutions of amendment. But does all this constitute evangelical repentance, or even genuine conviction of sin? Impenitent men, without any change of heart, may be induced to love a God who longs for their salvation with such intensity of desire, that he cannot be perfectly happy if they are not saved; while they continue to hate supremely the holy, righteous, benevolent Sovereign whom the Scriptures reveal. The truth is, the sensibilities which are excited by a just view of God, are far more solemn, deep and commanding, than those that are called into exercise by any false or distorted conceptions of his character. The sinner never realizes his true situation, till he understands his absolute dependence, his moral helplessness, and the supremacy, independent happiness, and uncontrollable dominion of Jehovah. We must know that he is above us, as the heavens are above the earth, or we shall never come to him with that confidence, veneration and awe, in which vital religion begins, and without which all pretensions to piety are but the vain boastings of hypocrisy, or the ravings of fanaticism.

The subject of this article relates not, in the view of the writer, to a question of mere speculation, an inquiry of no moment; it is inseparably connected with the most material facts and principles of both theoretical and practical religion. It has respect to the essential attributes, the purposes, and the administration of that God, the knowledge of whom is the primary element of virtue, and ignorance of whom generates only a dark scepticism on the one hand, or the most melancholy spiritual delusions on the other. Our piety derives its shape, proportion, and entire aspect from the character of the Being, whom we honour as God. If he is great, our joys are elevated; if he is mean, our views are sordid and low; if he is pure and just, we learn to discern and hate every sin; if he is weakly indulgent, we presumptuously trifle with his precepts, his threatenings, and the proposals of his mercy.

Ministers of the gospel should well understand, and clearly teach, the truth on this subject. It is proper, without doubt, that they should employ, for the purpose of im

pression, the bold and figurative language of the Scriptures; yet, let them not leave their hearers in ignorance concerning the import of such language; let them place by the side of it the inspired representations of the independence and greatness of God, the universality of his decrees, the extent and particularity of his providence, and his unalterable felicity; let them exhibit him as glorious, and not as miserable, in the endless manifestation of his punitive justice towards the "vessels of wrath;" and let them call upon a rebellious world to acknowledge, adore, and obey him, as the everlasting King, whose exaltation is infinite, and whose essential glory can receive no wound, no stain, from the malice, rage, and sufferings of all his obstinate enemies.

The view of God which we have exhibited, is fraught with alarm to ungodly men. Were their Creator subject to passions,-to the rashness of sudden resentment, or the explosion of ungoverned anger, they might suffer temporarily from the exertions of his power; but they might also indulge the hope, that his displeasure would soon abate, and that he would repay them with redoubled expressions of kindness, for the evils which he had inflicted upon them in moments of exasperation. Were the fires of hell kindled by passion, they might ultimately go out. But it is not so. God's opposition to sin springs spontaneously, necessarily, from an eternal principle of right, operating with resistless energy to maintain the order, purity, and highest welfare of his great moral kingdom. It must last, therefore, so long as he shall continue to be infinitely righteous, benevolent and wise; and of course his anger can never be turned away from sinners, till they repent and believe the gospel. His wrath, his holy resistance of their evil deeds, will pursue the impenitent to the last verge of their earthly existence; will separate them from all the light and the joys of his blissful presence; and burn against them, with unmingled severity and fury, to the lowest hell. How dreadful to incorrigible guilt must it be, to fall into the hands of deliberate, wise, inflexible, omnipotent justice! More fearful this -infinitely more-than to meet all the ferocity of savage beasts, to encounter the cruel rage of devils, or to rush, unprotected, into the devouring flames of a burning universe. "Can thine heart endure, or can thine hands be strong, in the day that I shall deal with thee? I the Lord have spoken it, and will do it."

This view of God also furnishes a rich source of consolation to his friends. The Being whom you love above all, is unchangeably glorious and happy. All his designs will be accomplished; and all his perfections most signally illustrated and honoured, in the view of admiring worlds. His promises emanate, not from any passionate predilection, the effervescence of momentary feeling, but from the full force of his comprehensive benevolence, the energy of his essential mercy, his unalterable respect for his own glory, and the objects with which it is identified. None of these promises, therefore, can fail. Heaven and earth may pass away, but his word cannot. His church must live and triumph. Not one of his ransomed people shall perish. He hath said it; and this is enough. "The name of the LORD is a strong tower; the righteous runneth into it, and is safe." To this munition of rocks, let all his children repair; let them trust in his faithfulness, and hope for his salvation, at all times; in seasons of personal affliction, or of the church's severest conflict and fear, let them lift their eyes to the hills whence cometh all their help; let them shrink from no duty or sacrifice to which his grace may call them; let them sing of his love in the furnace, or tossed by billows and storms. And in the last, solemn hour, when heart and flesh shall fail, let them cheerfully, at his bidding, commit their departing spirits to the merciful arms of their Redeemer. Let them ever remember, that he will do all things wisely, benevolently, gloriously. Soon will the shadows and clouds which overhang these regions of mortality and sin, be succeeded by the brightness of an eternal day. The results of the entire economy of God will then be seen to be worthy of himself; while new disclosures of his greatness and excellency will continue to open forever new fields of admiration, love and joy to the holy creation.

"Then shall I see, and hear, and know

All I desired, or wished below."

In view of this cheering prospect, and confiding for its accomplishment in Him who sits on the throne, let Zion now and evermore rejoice, that the Lord God omnipotent reigneth.

ART. IV. REVIEW OF ANTI-SLAVERY PUBLICATIONS, AND DEFENCE OF THE COLONIZATION SOCIETY.

By HON. THEODore FrelinghuysEN, Senator in the United States Congress.

Address of the New-York Anti-Slavery Society, Printed by West & Trow, New-York, 1833.- -Declaration of the Anti-Slavery Convention, assembled at Philadelphia, Dec. 6, 1833.

We have read the Address and Declaration above named, with surprise and regret. Had they been content with the fullest developement of their own views and principles, however much we might have differed, we should have felt respect even for the errours of misguided good will. But when the Declaration proceeds to enjoin political action, it is proper its principles should be examined; and when the Address, in a style of singular self-confidence, assails and denounces by name a respectable society, that has long been labouring for the welfare of the African race, and, as we believe, with the purest motives; we deem it, in common justice, due to the history and the numerous friends of the Colonization Society, that it should be heard in defence.

We must protest against the exclusive and uncompromising spirit of the Address, as exhibited in the following paragraphs: It is our object to recommend the only practicable and safe plan," &c. And again, "The only wise method of making it (emancipation) entire, is to make it immediate." We take leave to say, that many sober minded men, after deep reflection, believe that a system of gradual abolition, is wiser, because happier for the slave and safer for the country. And with such views, many of the free states have addressed their legislation to this subject. In New-York and New-Jersey, the aboliton of slavery has been the gradual work of the last thirty years. The enlightened statesmen, who have devoted their best thoughts to this interesting subject, did believe that they not only might, but were solemnly bound to aim at less than immediate emancipation, while they were honestly and earnestly seeking the sure and final abolition of slavery.

The Address has collected fragments of speeches, detached remarks of individuals, isolated paragraphs, culled