unequivocal conviction that, in this, he is outside of a Divine economy, and counter to all Divine will and purpose respecting him. He would himself be shocked to think that he was then fulfilling a Divine decree concerning him, and obeying a Divine arrangement for its execution, and, moreover, that this was all he could do in the premises. If there be a theology that cannot be preached, we apprehend that this is it. For ourselves we prefer one that can be preached, and to take counsel of that of "the feelings," if that of the "intellect” must be so lame and ungodlike. We scarcely know how to sympathize with those who find so much difficulty with the theology of sin. Perhaps we have had more experience of sin than they have. We would hope so for their sake. For ourselves we view it as wholly a wrong seed-that it stands out in a plan of its own, and a plane of its own, and has about the relation to the economy of God, that rebellion has to the strategy of a state, and that while intelligence is and must be capable of it, and moral government inherently liable to it, as its abuse and perversion, it is no way of God, that it is in no sense according to the will of God, or has his consent or purpose in its behalf, or that it should be, or that we should commit it, but that, on the contrary, "His will is our sanctification," and that God sustains none but antagonistical relations to sin and wrong in every respect, and that he is taking the best methods of the Infinite to subdue and overcome it and instruct the universe out of it as a real dualism in finite cause. We have here the first truths of reason as well as the gist and spirit of Revelation, and we get a theology that can be preached, that the conscience endorses, and that does not outrage its convictions of what must be the being, and perfections, and work, and way of God. Whatever else is true, we think this is, and that, based on the principles of truth, it will be found to justify itself in the light of all well balanced investigation that may be made respecting it in the future, while it is free from the insuperable objections of the scheme which makes God the proponent of wrong, and constitutes sin an integral element in the Divine economy of the universe.

Finally. The view we oppose is virtually surrendered in the explanations of its friends concerning it. Its "necessity” is resolved into a mere "certainty," but how the one becomes a correlate or synonym of the other is not so well shown, and though this seems to be an advance in the right direction, yet its meaning is not fully obvious. It cannot be intended to refer to an existent volition and reduce itself to the insignificant proposition that what is, is. It is prospective in its aim, and would make sure the future of our voluntary history and describe its law, and constitute that law, in the doctrine of motive influences on the will. And then to make that doctrine efficacious for its theological intent, that influence must be a Divine method, in the interest of and to insure a Divine government, and the carrying out of a Divine programme, in our voluntary history, and to give a Divine control in it, as being that which God has ordained, and, comprehensively, would have. This was the sense and the aim of the distinguished men already quoted, and it is necessary to the validity of the scheme. We regret to say that it was an integral element in the great work of "Edwards on the Will." But it forgets that the mind is a "causa causans,"-that it has in itself a real personality and control of its voluntary states,-that it is a power in itself and capable of resisting any force of motives thus imposed, and, of course, of breaking up any scheme of things thus devised, that Propensity is no authorized law of choice, and that no constraint of wrong can apologize for it, or place us beyond the power and obligation of right action. Derived intelligence is made in the image of its author, capable of originating its voluntary states, on a plan of movement and progress which is its own and not another's. Self-origination of plan and style and parts of voluntary movement is essenial to all personality. God has his plan and angels and devils theirs and men theirs, but we shall be slow to conclude that the converse of this is true, and that the plan of each is that of all, and that the plans of all the apostate spirits of earth and hell are, also, that of God for them. "For my thoughts are not your thoughts, nor your ways my ways," saith the Lord. But if only a certain futuri

tion of volition is intended by the necessity scheme, then what is to be understood by that? Of the future we know very little, and with all the power of forecast, that the experience of the ages or our own has given, we are often sadly disappointed in respect to the conduct and course of God knows all, always from the intuitions of his own infinite mind, and is competent from the resources and prerogatives of his own infinite being to bring out, in mercy and in judgment, a final result, glorious to himself and to the principles of all righteousness, in which his kingdom is founded.

But why not go a step further, and acknowledge that derived intelligence is a power in its sphere in the sense that its author is,—that it is self-acting from the resources of its own interior and essential being, in view of the elements and grounds of choice, within its reach, competent always for right action, and intelligently responsible for its course,--self-sustained and approved in all right action, and self-convicted and self-humiliated for all sin, as that which is needless and unnecessary as well as hurtful and wrong,-that the method and government of God is a perfect righteousness, and his influence and will and purpose for a perfect rectitude and virtue, in those "created in his image," and his end, a holy, happy universe in his love and likeness-that all other and else than this in the moral sphere is not of him-that he is filling the universe with motives and incentives to love and obey him, and furnishing none to the contrary, and no excuse for sin, and that he is taking the best methods to reduce and bring all into subjection, in mercy and judgment and will, "until all his enemies be put under his feet," the "righteous shine as the stars in the firmament," and "God be all in all." Doing this, we should not feel much disposed, as we certainly should be under no necessity to complain. But our limits are up and we here close, commending this whole subject to the careful study of those who would seize on the true lincaments of the Divine government, and of the intelligent accountability of man.

ARTICLE III.-PRESIDENT WOOLSEY'S DISCOURSE COMMEMORATIVE OF THE LIFE AND SERVICES OF REV. C. A. GOODRICH, D. D., PROFESSOR IN YALE COLLEGE.*

ROMANS XII, 11-13.

"6 NOT SLOTHFUL IN BUSINESS; FERVENT IN SPIRIT; SERVING THE LORD; REJOICING IN HOPE; PATIENT IN TRIBULATION; CONTINUING INSTANT IN PRAYER; DISTRIBUTING TO THE NECESSITY OF SAINTS; GIVEN TO HOSPITALITY."

It seems as if the great Apostle, in this summary of practical virtues, was unconsciously sketching himself; for who can fail to recall to mind the illustrations which Paul's own life supplied, of the qualities here commended? "Not slothful in business.” What statesman with the weight of government on his shoulders, what merchant with a commerce ransacking every quarter of the globe, ever showed more untiring industry, or had a greater burden of cares than the Apostle? "Fervent " or boiling "in spirit." But to this load of duties, this drain on time, his zeal was equal. Instead of being exhausted by the care of all the churches, his soul rose with new desires to spend and be spent for Christ. He seemed to be made of iron, because his spirit kept boiling up through the force of the internal fire of love, and prompting him to new activity. "Serving the Lord," or as the true reading requires us to translate, “serving the time," that is, not time-serving, but watching for and seizing on the right occasions of doing work for God. How characteristic this of Paul, who, instead of contenting himself with what he was doing, was ever on the outlook to do more; who while others were resting or deliberating, had thrown himself into the opportunity, and was reaping the harvest! "Rejoicing in hope." And this untiring zeal, this mass of new labors succeeding to or heaped on the old, could not have been endured or even undertaken without that joyful hope which so marks the Apostle's life. Natively hopeful and inclined to selfreliance, when he "was apprehended of Christ," he gave himself up to his Lord in strong confidence and in that hope which

* This Discourse was delivered in the Center Church, New Haven, March 5, 1860.

the divine promises inspire. He felt that there was an arm lifted up for his help: he looked on the bright side in the discouragements of his old age at Rome, he speaks of his "earnest expectation and hope that in nothing he should be ashamed, but that with all boldness as always, so now Christ should be magnified in his body." Animated by such hope he was "patient in tribulation," " troubled on every side yet not distressed, perplexed but not in despair, persecuted but not forsaken," "waiting for the adoption, to wit, the redemption of the body." And all this while he continued "instant in prayer." One might suppose that he could have had no time to pray, but his epistles rather cause us to wonder that his prayers left any time for action. The fact was, prayer fitted him for business, and gave such a tone and such a spirit to him, that his work was discharged smoothly and well, not in a hurry and without need of revision. And what is well worthy of remark, no man ever prayed more for others: for obdurate Jews, for unbelieving Gentiles, for the churches he had founded, for his intimate friends, his intercessions arose continually. Nor did he stop with intercessions: he distributed to the necessity of saints, and according to his power was given to hospitality. Without a home, without property, he could yet say, "these hands have ministered unto my necessities, and to them that were with me," and he was engaged in distributing to the necessity of saints at Jerusalem a collection which he had instituted among the Gentile churches, when he was seized and denounced by his countrymen.

My friends, I presume that when these words of Paul, verified in his own life, were read, you all felt that they were peculiarly applicable to that departed friend, whom we meet this day to commemorate. He was by temperament of the Pauline type. Some are men of speculation: their diligence and fervor runs into the construction of theological systems, or the presentation of divine truth in due order and sequence before the minds of men; and they have done their work well, when they have enabled the generations of the world to form nobler conceptions of the government of God. Others are rather men of meditation, of feelings tremblingly alive, of shrinking sensitive genius, whose acute perceptions of beauty start back from