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in fine, that the work of sanctification, from its very commencement to its perfection in glory, is carried on by the operation of the Holy Spirit, which is the gift of God by Jesus Christ. So sound, indeed, are the Arminians with respect to the doctrine of justification," "that those who look into the writings of Arminius may be disposed to suspect him of having even exceeded Calvin in orthodoxy.'

What a terrible "monster" such a creed must be! what a "heresy!" How glaring its deficiency in those delectable points which distinguish "genuine" Calvinism!

Thirdly. The last misrepresentation of Arminianism I am to notice is, the taking from it the honour of promoting a spirit of union among Christians, and ascribing that honour to Calvinism. Schemes are agitated, at the present day, of a half-union, or comprehension, or intermixture of different denominations, with as wide a latitude of opinion as is consistent with holding the Catholic doctrines, the Trinity, the Atonement, &c. and on these schemes the opponents of Arminianism pride themselves vastly. They offer the whole range between high and low Calvinism, so called, as affording a wide enough liberty of doctrine. I am at present only concerned with the popular mistake of connecting this liberalising plan with the Calvinistic name. It was actually a project of Arminius, long ago; as another reference to the Encyclopedia will prove.

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"The same temper of mind which led him to renounce the peculiarities of Calvinism, induced him also to adopt more enlarged and liberal views of church-communion than those which had hitherto prevailed. While he maintained that the mercy of God is not confined to a chosen few, he conceived it to be quite inconsistent with the genius of Christianity, that men of that reli

life. A grant of a right is not always a guarantee of actual possession. The pope, and the kings of Spain, granted, to certain adventurers, a right to parts of America; but it rested with the latter to overcome the natives and make good their right. So, in the justification mentioned, we obtain the grant of a right in the heavenly country; but we must conquer many enemies before we can gain possession of it.

gion should keep at a distance from each other, and constitute separate churches, merely because they differed in their opinions as to some of its doctrinal articles. He thought that Christians of all denominations should form one great community, united and upheld by the bonds of charity and brotherly love; with the exception, however, of the Roman Catholics, who, on account of their idolatrous worship, and persecuting spirit, must be unfit members of such a society." "He did not mean to insinuate that a difference of opinion was of no consequence at all; that they who thought one way were just as right as they who thought a contrary way; or that men have no occasion to be solicitous about the religious tenets which they hold. He did not mean to give up his own system as equally true, or equally false with that of Calvin." "But he endeavoured, in the first place, to assert liberty of conscience and of worship; and then upon that fundamental principle, to persuade all Christians, however divided in opinion, to lay aside the distinctions of sect and party, and in one united body to consult that tranquillity and peace which is so agreeable to the Christian name. This we conceive to have been the object of Arminius," "and to constitute the true glory of Arminianism.”

And here I cannot but remark,—if this plan of Arminius, with his sound and moderate doctrines, proved abortive, who can hope for a better issue to the projects now holding out their attractions to the religious world?

In conclusion, I would ask more toleration for the name Arminian. I am far from wishing that name to be identified with our denomination; since our articles are older than the theology of this teacher, and are expressed in language somewhat different, and not quite so definite in some constructive particulars. The standards of our church cover a little broader ground than the Arminian creed; and it would be an injury to narrow them, by our assuming that name. This commendation, however, may be justly claimed for Arminius; that his theology is far more accurately scriptúral than that of Calvin. MILES.

For the Christian Journal.

The Character of Laban.

WHO can read the pathetic remonstrance of the patriarch Jacob with his obdurate oppressive task-master, Laban, without reprobating the avaricious heart of a father whose daughters exclaimed" Is there yet any portion or inheritance for us in our father's house? Are we not counted of him strangers? for he hath sold us, and hath quite devouréð also our money.”

"This twenty years (says Jacob) have I been with thee; thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not eaten. That which was torn of beasts I brought not unto thee; I bare the loss of it: of my hand didst thou rẻquire it, whether stolen by day, or stolen by night. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle; and thou hast changed my wages ten times. Except the God of my father, the God of Abraham, and the Fear of Isaac, had been with me, surely thou hadst sent me away now empty." Gen. xxxi. 38-42.

Laban's character appears, in almost -every instance, to disadvantage-he does not seem to be what we commonly term a wicked man; but he was certainly both weak and covetous; and covetousness extinguished in him, as it does in all its votaries, the principles of righteousness and benevolence; and the very charities of human life. Provided he could get an increase of property, he regarded not who was wronged, or who suffered. In this case he hid himself even from his own bowels, and cared not that his own children should lack even the necessaries of life, provided he could increase his own store! How watchful should we be against this destructive, unnatural, and degrading vice! It is impossible for a man, who loves money, to love either God or man. And consequently he must be in the broad way that leads to destruction. Dr. Adam Clarke.

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For the Christian Journal.
Bible and Common Prayer Book.

"Ye shall know them by their fruits."

To all those who appear zealously promoting Bible Societies, and rejecting and reprobating the Common Prayer Book.

THE great end in view in distributing the Bible, is to bring men to the knowledge and love of God, and of his Son Christ Jesus-to make known to them the will of God, and to point out to them the way of peace, and of life eternal.

But is there not a church of Christ, instituted by him, into which we must enter as the ark of our salvation-into which the Scriptures are designed to lead us, and whose rule of faith and practice they are?

Will, then, the reading of the Bible alone make us Christians?-or, in other words, are the knowledge of the Scriptures, and a belief of the truths contained in them, the only things necessary to salvation? Are we not also bound to become members of that church, and to live in communion with it, and with its Head, that, through him, we may be united to God, and restored to his grace and favour? Can we be made members of that church without baptism? Can we live in communion with it, and with Christ, its Head, without a due participation of his body and blood in his Supper, as he hath ordained? Can either of these sacraments be administered to salvation by any man without a divine and lawful commission-a commission derived from Christ himself?

Is not, then, the knowledge of the church of Christ as necessary for mankind as the knowledge of the Bible? Is not the promoting of the knowledge

of the one without the other a doing good partially and by halves?

The Jewish church, and the Scripture of the Old Testament, went hand in hand-neither could have existed to any purpose without the other.

And did not the preaching of the gospel, and the knowledge, and establishment of the church of Christ, also go hand in hand together? Were they not so closely united from the first promulgation of the gospel, that we can scarcely in imagination conceive of them separately? And is not the church the pillar of the faith?

This being the fact, does not the Book of Common Prayer, distinctly, clearly, and faithfully, point out that primitive, pure, and apostolic church of Christ to all, who, reading and believing the Holy Scriptures, would enter into it? Does it not accord in all things with the Holy Scriptures, and furnish all the outward means of sanctification and grace? Is it not the best practical commentary upon the Scriptures now extant in the world? Will it not teach every man, after receiving the faith, what he is to observe and do? Is there to be found any thing among all the various and discordant sects of Christians, that can lay a higher and better claim to the accomplishment of these sacred purposes, or tend more to the restoration and preservation of the peace and unity of the church?

If there is, let it be made known let it be produced. But if there is not -then, in the name of God, let the Bible and the Common Prayer Book go hand in hand together.

The first will lead to the faith of Christ, and the other into his church and fold; the first will teach the way of salvation, and the other will place

them in it.

The Christian faith, and the Christian church, are united in Christ, their Author and Head-and those whom God hath joined together, let no man put asunder.

At the particular request of a correspondent we insert the following article relating to an extensive and important charity in this city, which he has sent us with the laudable view of calling to it the attention of the persons interested in the clection of those who may be

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For the Christian Journal.

New-York Hospital.

ON the third Tuesday of May, (1823) corresponding to the 20th day of that month, agreeably to charter, the following gentlemen were elected governors:-Thomas Eddy, Peter A. Jay, John Adams, Robert H. Bowne, Thomas Buckley, F. C. Schaeffer, George Newbold, Cadwallader D. Colden, Jonathan Goodhue, Ebenezer Stevens, William Johnson, Jonathan Little, John B. Lawrence, Gulian C. Verplanck, John R. Murray, Duncan P. Campbell, Thomas C. Taylor, John Clark, jun. Stephen Allen, Najah Taylor, Robert I. Murray, Ezra Weeks, John M'Comb, Benjamin W. Rodgers, Thomas R. Smith, Thomas Franklin. From a perusal of the charter, it appears that, independently of the immediate subscribers, the following persons have, ex officio, the right of voting for governors, to wit:-" The mayor, recorder, aldermen, and assistants, of the city of New-York; the rector of Trinity church, now, and for the time be ing; the president of King's (now Columbia) college; the senior minister of the reformed Protestant Dutch church; the minister of the ancient Lutheran church; the minister of the French church; the senior minister of the Presbyterian church; the minister of the Moravian church; the minister of the German reformed Calvinistic church; the minister of the new Lutheran church; the minister of the Anabap tist congregation; the minister of the Scotch Presbyterian church-all of the city of New-York." This hospital is most munificently endowed by the state, and its operations have extended commensurately with the increase of the population of the city and of the state; it is therefore highly important that the clergy of the different religious denominations above mentioned, with the corporation of the city, should be reminded of their privileges, in order that they may exercise them at the an nual election.

Abstract of the Proceedings of the
First Convention of the Diocess of
Georgia, held in St. Paul's Church,
Augusta, from the 24th to the 28th
of February, 1823.

THE Convention was composed of three presbyters, and six lay delegates, representing two parishes.

It was opened with morning prayer, conducted by the Rev. Hugh Smith, rector of St. Paul's church, Augusta, and an appropriate sermon, delivered by the Rev. Abiel Carter, rector of Christ church, Savannah.

The Rev. Abiel Carter was unanimously chosen president; Dr. J. B. Read, treasurer; and Dr. Thomas I. Wray, secretary.

The following gentlemen were duly elected members of the standing committee, viz.-The Rev. Edmund Matthews, the Rev. Abiel Carter, the Rev. Hugh Smith, E. F. Campbell, esq. Jacob Wood, Dr. J. B. Read.

Resolved, that this convention do hereby accede to the constitution of the Protestant Episcopal Church of the United States of America; and that the delegation from this diocess to the next General Convention, be requested to make known this resolution to the aforesaid convention.

The following gentlemen were chosen delegates to the General Convention, viz.-The Rev. Edmund Matthews, the Rev. Hugh Smith, the Rev. Abiel Carter, Mr. Joseph Wheeler, Mr. Anthony Barclay, Mr. William W. Hazard, and Dr. George Jones.

On motion of the Rev. Hugh Smith, seconded by Edward F. Campbell, esq. it was resolved, that the next convention of this diocess be held in Christ church, Savannah.

The following address was adopted by the convention :

The first Convention of the Protestant Episcopal Church for the state of Georgia, to all the scattered members of that church throughout the state of Georgia

The present, brethren, is an interesting era in the local history of our venerable church. It marks the dawn of a brighter day upon her prospects. She now appears as a "city that is a

unity in itself." Her spiritual building is now" fitly framed together, that it may grow unto an holy temple in the Lord." Duly and harmoniously organized, she is now about to exchange the feebleness of individual separate action, for the strength of united concentrated effort. She is about to

take a name and a station among her sister churches in our country, and to form a component part of that glorious body, of which Christ Jesus, our ascended Lord, is the glorified Head.

Deeply indeed are we indebted to this divine Head of the church for his fostering care over her infant state→ for having preserved in her members, when as yet" they were few in number, yea, very few, and they strangers in the land," their attachment to her pure and primitive principles, and their zeal for her interests; for having put it into their hearts to associate for the celebration of her services, and the reception of her ordinances-and, finally, for having now united, by one tie of Christian fellowship, these separate associations into one body, animated by one spirit, having "one faith, one Lord, one baptism."

These, indeed, are causes of the most lively gratitude, and we trust that you will cordially unite with us in the thankful acknowledgment, that the hand of the Lord has been over us for good. Yes, brethren, "hitherto hath the Lord helped us," and while we gratefully acknowledge his aid, while wè rejoice in the animating prospects which it opens to our view, let us remember that it is both our duty and our privilege to be "fellow-workers with God" in the establishment and extension of his church; and that on the zealous indefatigable discharge of this duty, in a great measure depends the actual acquisition of those important advantages which are now apparently within our reach. It is the good pleasure of God to work by means; to accomplish the purposes of his providence by human instrumentality. If, then, we would attain the end, we must use the means. "It is good always to be zealously affected in a good cause;" and what cause can more imperiously demand our warmest zeal than the

welfare of the Redeemer's church, which was "purchased by his blood?" Brethren, to you we look. In the name of our common faith, our common hopes, and, above all, of our common Lord, we ask your prayers, and your co-operation." Pray ye the Lord of the vineyard, that he would send forth labourers into his field," and that he would crown their labours with an abundant harvest. In dependence on that aid which he has promised to the prayer of faith, diligently use your own exertions for the establishment of that church, which in your infancy réceived you into her bosom, or, in maturer years, admitted you to her altar. She has a claim on your affections and on your aid. She is the church of your Fathers in her faith they were baptized, and lived, and died; in her words they presented their petitions before God; at her altar they knelt, and her solemn services consecrated their commitment to the grave.

It is not, however, on the feelings of nature, the tender recollections of filial piety, that we would rest her claims. In herself she is worthy of your affection and support. Her ministry is apostolic; her constitution is primitive; her services are fervent and animated, yet chastened and reverential; her doctrines are the doctrines of the Bible, the doctrines of the Cross; her only object is the promotion of " pure and undefiled religion." Such, brethren, is the church in whose establishment we ask your aid.

Brethren, you act, not only for your selves, but also for those who will succeed you. In laying the foundation, and raising the goodly fabric of our Zion, you will be engaged in a work for which posterity will bless your memory. When you shall be laid low in the grave, your children, and your children's children will think on you with gratitude. They will reap fruits of righteousness, and joy, and peace, from that very seed which you will cast into the ground, and on which you will invoke the blessing of the Most High.

We are aware, brethren, that there are difficulties to be encountered. Your number is small, and the individuals composing that number are perhaps

scattered. But be not disheartened. These obstacles are not insurmountable. Despondence itself must become sanguine when it inspects the record of our past proceedings. Incredulity itself must believe that he who "hath thus begun among us a good work, will perform it" unto the end.

However small, then, be your number in each vicinity, let that small number be embodied. The Master whom you serve declared, that "wheresoever even two or three should be gathered together in his name, there would he be in the midst of them." Make the experiment. Fear not even though you be " little flock." The "Great Shepherd of the sheep," who "laid down his life" for their sakes, can augment your number, and cause you "to go in and out and find pasture." Under the strong convictions of duty, and in your Master's name, set up the standard of the church. It will be hailed with joy by many an eye now dim with age, that once gazed upon it with youthful rapture; and it will perhaps allure to the Great "Captain of your salvation," many who are now engaged in the service of "the world, the flesh, and the devil."

Brethren, we invite and entreat your free and full communications on all points connected with the situation, the wants, and the prospects of the church in your respective vicinities. A knowledge of the actual state and necessities of the church is indispensable, in order to the amelioration of the one, and the relief of the other. Any counsel or aid in the furtherance of your exertions which the providence of God may place in our power, shall be cheerfully ac

corded.

At a crisis like the present, brethren, when the church of our fathers in this state is for the first time concentrating her energies, and assuming an organized form, it will not, we trust, be regarded as an indication of sectarian narrowness, but as a suggestion of prudence and of duty, when we remind you of the exclusive claims which your own Zion (especially under existing circumstances) has upon your liberality. Her wants are now various and pressing. Her very existence depends on your willing contributions. All the

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