His theological opinions might be denominated Calvinistic; and yet he called no man master in matters of faith. In early life he was familiarly acquainted and connected with divines of the old school; and when he entered on his public ministry, he had friendly intercourse with Dr. Bellamy, Dr. Hopkins, Mr. Stone, and other worthy men, who have since been styled Hopkinsians. Once in conversation with Mr. Stone, he said, "your system runs into "Well, well, replied Mr. Stone, do not cut truth's legs off: let her run where she will." This my father ever after considered as a rule in his investigations; and perhaps he was the more scriptural in his views, from the fact that he studied divinity between the old light, and the new light schools, without being the partisan of either. The Bible, with him, in matters of opinion was every thing; and human traditions and authority nothing. The peculiar tenets of the Hopkinsians he rejected; but was the advocate of a general atonement, a particular election, a particular redemption, pardon through the atonement, justification to life through the imputed righteousness of Christ, and all the other fundamental doctrines of grace. The course which he pursued for himself of hearing all sorts of truly Christian divines, proving all, and forming a system for himself, from personal examination of the sacred oracles, he strongly recommended to others; and what he knew not on earth, he now clearly knows in heaven. It was long his earnest desire to die in the midst of his usefulness: but in this the Lord did not think best to gratify him. After he became infirm, so long as he could speak any thing, he expressed strong desires to depart and be with Jesus: while at the same time he meekly submitted to the divine will. Far from this world of toil and strife, He's present with the Lord : The labours of his mortal life End in a large reward." Appendir. A SERMON, PREACHED AT THE FUNERAL OF THE REV. ZEBULON ELY, REV. SAMUEL NOTT, A. M. PASTOR OF THE CHURCH IN FRANKLIN, JOB XI. 7-9. Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as Heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea. That there is a power above, an enlightened heathen said, "nature cries aloud through all her works :" and the inspired Psalmist saith, "The heavens declare the glory of God: and the firmament sheweth his handy work. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world." Paul, the great Apostle to the Gentiles, adds, "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." The light of nature and divine revelation, both teach this fundamental truth, THERE IS A GOD. The interesting inquiries and affirmations in our text are made concerning HIM. Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth and broader than the sea. The interrogations imply the strongest negations, as though it hadbeen said, you cannot find out the Almighty to perfection. It is as high as heaven; what canst thou do? deeper than hell; what canst thou know ?"-With the greatest propriety does the Psalmist say "If I ascend up into heaven, thou art there; if I make my bed in hell, behold thou art there; if I take the wings of the morning and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me." As rational creatures, we are capable of seeing the evidence of the. divine existence, and of knowing something of the divine character and government; but are totally unable, by searching to find out God, to find out the Almighty unto perfection. This will appear from the following considerations. 1 We cannot find him out to perfection in his works of creation. We are very forcibly struck with their greatness and grandeur, but we can neither tell how God made all things out of nothing, nor why, he did not create the world earlier, so that it should be nearly twelve, instead of six thousand years old. "He commanded and it stood fast-He said let there be light, and there was light." Thus much we know. We cannot even tell how God separated the land from the waters; how he compassed the waters with bounds," how he gave to the sea his decree that the waters should not pass his commandments." Neither can we tell how God formed creatures, of such different natures, that they can live quietly and happily, some on the land, others in the water, and some, either on the land or in the water. We can no better tell how things grow out of the earth, especially, how things of totally different natures grow, side by side, upon the same soil. We cannot even tell how living creatures move in the manner they do. Some creep, and others walk on the face of the earth. Some swim in the sea, and others sail in the air. The challenge which the Lord made to Job, may be made to every man, even the greatest philosopher that ever lived: Where wast thou when I laid the foundation of the earth? declare if thou hast understanding? Who hath laid the measure thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof? when the morning stars sang together and all the sons of God shouted for joy? or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb." The earth and the seas, and their inhabitants are full of mysteries. Mountains and vallies, seas and rivers, rivulets and springs, insects and reptiles, birds and beasts, all have their mysteries.. We are, indeed, a mystery to ourselves. We are fearfully and wonderfully made ?" We have powers and faculties, both of body and mind, far above our comprehension. We feel, think, reason, move, speak, and exercise our conscience about right and wrong, but cannot tell how. The union, likewise, of our souls and bodies, is totally above our comprehension. in which they affect each other. So is the manner The heavens over our heads, are, likewise, full of mysteries. How wonderfully are they ornamented!-How useful are these ornaments! The sun is the source of light and heat. It rules by day, and the moon and stars by night. Who can even tell the composition of the heavenly bodies, or their exact magnitudes? Who can tell the number of the stars, or why they were arranged in the system just as they are? What philosopher perfectly understands all the constellations, and their locations and importance? 2. We cannot find out the Almighty unto perfection in his providence. That, to use the words of Zophar in our text, is as high as heaven! What canst thou know? The measure thereof is longer than the earth and broader than the sea. The providence of God is so incomprehensible, that even Paul exclaims, "O the depth of the riches, both of the wisdom and know ledge of God! how unsearchable are his judgments, and his ways past finding out !" God's providence is both general and particular. He sways the sceptre of universal dominion. All things in Heaven, Earth, and Hell, are under his controul. He causes, not only the revolution of the earth but the swellings of the sea. Every mote that flies in the air, and the smallest thing that floats upon the mighty deep, is directed by him. All animals, and birds, not only those of the largest, but even those of the smallest size, share in his providential care. He directs the Eagle in his lofty flight, and the ephemera that hover round a marsh for a day, and are no more. He governs all the monsters of the deep, and the little fish in every pond and rill, as well as the peasant in his cottage, and the king on his throne. Christ saith, "Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father. But the very hairs of your head are all numbered." Summer and winter, spring and autumn, seed time and harvest, all take place by divine directions, with all their variations; but we cannot fully comprehend how they take place. Or why one season enjoys frequent and fertilizing showers, while another is parched with consuming drought. Or why one rewards the husbandman with abundant harvests, while another scarcely supplies his necessary wants. Or how the vapours are exhaled from the earth and sea, and shed down again to refresh the withering plants of the garden and the field. Or how he hath begotten the rain, hail, snow, and wind. Or how the Lord rides in the whirlwind and directs the storm. Or how, at one time, he gives the gentle shower, and at another, sends the sweeping deluge, or the tornado, laying fields common, and prostrating both fruit trees and forests. Or how he suddenly, and awfully, sometimes, destroys by an earthquake, a village, town, or city. We cannot find out the Almighty unto perfection, in the multiplication, location, or preservation of the various tribes of men, beasts, birds, insects, and reptiles; nor how he preserves life in those that are in a torpid state a considerable part of the time. We cannot even tell why, some of our own race are born in a country where the soil is rich and fruitful, the waters pure, the air salubrious, and others, where the soil is poor and unproductive, the water bad, and the air unhealthy! Or why, some persons always eat the fat and drink the sweet, while others are made to feel all the horrors of poverty; or why, one person has good health, and another is sickly! Or why, one has the use of his reason, and of his limbs, whilst another is insane, or is a cripple, from a broken bone, or a foot out of joint. Neither can we tell why, in the same country, or, indeed, in the same family, some persons have both sound and cultivated minds, whilst others, in both respects, are mere dwarfs. Or why, one man is brought into public view in the church, or state, and acts an useful and honourable part, whilst another is kept in the more humble walks of life, and never does any thing worthy of particular notice. Or more especially, why one person is removed by death, whilst another is continued a prisoner of hope. Or why one is written a widow or an G orphan, whilst another continues to enjoy her companion, or parent. All is mystery!-We cannot find out the Almighty to perfection! It becomes us, therefore, in view of every affliction, and especially, in the view of very dark and mysterious providences, to bow with reverence, and say: "It is the LORD. Let him do what seemeth him good." What shall we say, with respect to the introduction of moral evil, into the universe, the fall of a part of the angels, and of all our race? Their moral beauty is gone! They have forsaken the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water." 66 In consequence of moral evil, the fallen Angels are "are reserved in everlasting chains, under darkness unto the judgment of the great day," and mankind are exposed to sickness, pain, and death; not only temporal, but eternal. It is true, grace has interposed, and God is shewing mercy unto some of our race, whilst he is passing by others. Some are born and educated in a christian country. They have continually, life and death set before them in the gospel. "The Spirit and the bride say, come. And let him that heareth say, come. And let him that is athirst, come. And whosoever will, let him take the waters of life freely." "Ho, every one that thirsteth, come ye to the waters, and he that hath no money come ye buy and eat: yea, come buy wine and milk without money and without price." Others are born and educated, indeed live and die, in a pagan country, in "the shadow of death." What shall we say in view of all this evil? "Even 80 Father, for so it seemed good in thy sight.' Notwithstanding, our race are distinguished from the fallen angels, are prisoners of hope, yet, during their state of trial, individuals, families, and nations, are constantly exposed to many and very heavy trials. The virtuous are exposed as well as the wicked. The history of Joseph is familiar to you all, and is wonderfully calculated to show the instability of the world, and the inscrutability of divine providence. He was sold by his envious brethren to the Ishmaelitish merchant men, carried down into Egypt, sold again to Potiphar, and eventually cast into prison for resisting the temptation of his abandoned Mistress. Eventually, he was, in a very extraordinary manner, delivered out of prison, and exalted to be the second man in the kingdom. How mysterious!We cannot find out the Almighty nto perfection. The famine in Egypt and in the region round about, which followed Joseph's exaltation, was mysterious. The going of his brethren down into Egypt to buy corn, which, under the guidance of God, he had the sagacity to lay up, during seven years of plenty, was equally mysterious. So were all the trials through which they passed, as stated in the interesting narration, till Joseph made himself known to them. So was, indeed, their moving into Egypt, with their aged father, and settling there their subsequent sufferings, by the oppression of the Egyptians, their final deliverance out of their hands, and the utter destruction of Pharoah, and his host in the Red Sea. Those were all |