He sent forth his angel, and smote, of the Assyrians, in one night, an hundred and eighty-five thousand men. Instances similar to this are scattered throughout the Bible. God purposed the destruction of the house of Ahab by the hand of Jehu; and he anointed, strengthened and actuated Jehu to accomplish this purpose. He moved him to slay all that remained of Ahab, his wife, his children, his great men, his kinsfolk, and his priests, in Jezreel." But presently this same God declares, by the mouth of his servant Hosea, "I will avenge the blood of Jezreel upon the house of Jehu, and I will cause to cease the kingdom of the house of Israel." God purposed and predicted the captivity of the Jews in Babylon; and he moved Nebuchadnezzar to accomplish this purpose. But what is the result? Because, saith the Lord of hosts, Nebuchadnezzar, king of Babylon, hath broken the bones of my people, therefore will I punish the king of Babylon, and his land, as I have punished the king of Assyria." God purposed the death and sufferings of his own Son; and he actuated the wicked Jews to accomplish this purpose. So closely was his agency concerned in this transaction, that Christ is said to have been "stricken and smitten of God." Still the Jews, by putting him to death, contracted degree of guilt which could not be washed away-which drew down upon them, and on their devoted city, the desolating judgments of the Most High. God, and are moved round by his agency; how can he consistently punish them for their conduct? And in view of what has been said, the grounds on which he may do this, and in numerous instances has done it, are not difficult to be discovered. The motives of sinners in accomplishing his purposes, and his motives in actuating them, we have seen, are totally different. His motives are purely benevolent and holy. He is aiming at the promotion of his own glory, and the greatest possible good. But they mean not so, neither do their hearts think so.Their motives, while acting under his agency, and accomplishing bis purposes, are wholly selfish, and wholly sinful. Consequently they are the proper subjects of his displeasure and punishment. Sennacherib and Jehu, and the king of Babylon, and the murderers of our Lord, were as deeply guilty, and as proper subjects of Divine judgments in this life, as any persons, perhaps, that ever existed. 2. It follows from the truth established in this discourse, that God may consistently punish sinners with everlasting destruction for their sins, notwithstanding they have always been moved by his agency, and have been made in all things to accomplish his purposes. It is a common argument in favour of universal salvation, that every person answers the end for which he was made. And not only so, every one is directed, in all his conduct, by the irresistible agency of the Supreme Being. We act, in every instance, as God moves us to act. How then can In these several instances, we have, my friends, not any human theory, but a class of facts, plainly stated in the word of God.The question is, and it is one in which all who believe the Scriptures are interested; How shall we account for them? When sin-ble freedom. They choose as they ners accomplish the purposes of please, and do as they choose, and we consistently be punished forever, for our present conduct? I answer; notwithstanding the purposes and agency of God, sinners are left in the possession of all possi | Ny in the exercise of this freedom, they entertain motives, in accomplishing God's purposes, directly the opposite of his, in his agency upon them. While his motives are perfectly benevolent and hostly, theirs are perfectly selfish and sinful. Hence it is no excuse for them, that they answer the purpose for which they were made; or that they are directed by the irresistible agency of God. The question still is, Do they not act freely? And do they not act freely, from selfish and wicked motives? In view of these queries, the sinner's own conscience will condemn him. And in view of them, hereafter, his mouth will be stopped, when sentenced to depart into everlasting punishment. 3. It may be inferred from what has been said, that though the agency of God is concerned in the existence of sin, still he is nat himself a sinner. It has been considered difficult to reconcile the existence of sin, with the acknowledged purity and perfection of the Supreme Being. Infinite in holiness, it has been thought he could not prefer its existence; and as he possesses almighty power, he certainly might have prevented it, if he chose. Hence the question, which has been so long and so of ten agitated, presents itself again in all its force," Whence, and why is evil?" Passing over the various absurd and insufficient hypothesis, which have been framed for the solution of the supposed difficulty; it is certain that sin, like everything else, has come into existence through the agency of the Supreme Being. It has been shewn, that he moves sinners to accomplish his purposes. Moreover, he says expressly, "I form the light, and create darkness; I make peace, and create evil; I, the Lord, do all these things." "If the prophet be deceived, when he hath spoken a thing; I, the Lord, have deceived that prophet; and I will destroy him from the midst of my people Israel." Israel." And the prophet Isaiah enquires, in the name of the whole church, "Why hast thou made us to err from thy ways, and hardened our hearts from thy fear?" But although the agency of God is concerned in the existence of sin; our subject teaches us that he is by no means chargeable with sin. He has totally different motives in causing sin, from those of the sinner in practising it. The motives of those, who live in the practice of sin, are uniformly selfish. They aim at nothing better than the accomplishment of their own sinister designs. But the motives of Deity, in the agency which he exerts upon them, are perfectly benevolent and holy. He aims at the promotion of his highest glory, and the greatest good. And he aims to accomplish these, through the intervention of sin, because they could be accomplished in no other way. His motives therefore are perfectly pure; and he is as benevolent and holy, in the production of evil, as in any part of his moral administration. In conclusion, I recommend this subject to the candid and prayerful consideration of all who hear me. I do this, not only because I think it true, but because the principles, which have been established, are, in my estimation, exceedingly important. Without understanding and admitting them, much of the inspired volume will be wholly inexplicable; and many parts of that system of religion, which has been revealed to us from heaven, will be shrouded in needless mystery and darkness. Besides; it is possible the subject may help to strip those of you who have hitherto lived in sin, of some of your vain excuses and objections. Have such never been ly from improper and selfish motives? Do not your own consciences, therefore, testify against you, that you act unreasonably, and deserve to be punished? And if your excuses cannot bear the light, or silence the voice of conscience here; of what avail will they be, at another day? Be per ready to say, "We answer the end for which we were made, as really as the saints; and we act in every instance as God moves us to act, as much as they. Why then are we not as much the objects of Divine love and favour; and as promising candidates for immortal bliss?" But, my dear friends, notwithstanding the pursuaded, then, to relinquish them poses and agency of God, do you now, and become heartily reconnot know that you act freely? And ciled to a sovereign God. Amen. do you not know that you act freeP. E. FOR THE HOPKINSIAN MAGAZINE. ON THE SABBATH. day holy? The Sabbath is a holy day, independently of our manner of keeping it. God has sanctified and blessed the Sabbath, and made it a holy day. As such, it is the duty of all men, who enjoy the light of Divine revelation, to keep it. To keep the Subbath-day holy, is to spend it, in a way, suitable to the holiness of it. In order to spend it thus, it is necessary to refrain from some things, as well as to do others. Accord ingly, I propose to shew, I. What ought not to be done: And, II. What ought to be done, on the Sabbath. I am to shew, in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates." This commandment is as much in force, at this time, as any of the ten, and binds us to refrain from all unnecessary labour,worldly business and cares, on the Lord's day. Secular business is inconsistent with the very design of the Sabbath, which is set apart for the worship of God, and for special attention to the concerns of our souls. To labour on the farm or in the shop, to trade or write accounts, to travel, needlessly, on the road, to do any kind of domestic work, besides what is absolutely necessary for the sustenance and decent attire of the body, are all profanations of the Sabbath. It is also a profanation of the Sabbath, to talk or think about secular affairs, on that holy day. In the sight of God, who looketh on the heart, and who will call men to account for every idle word; it is criminal to meditate on worldly business, to plan our work for the ensuing week, or to talk about the common affairs of life, or upon trade, news, or politics; as well as to labour with the hands. For a similar reason, it amusement ought to be indulged on the Sabbath. All such things are totally inconsistent with the design and duties of the day. Paying or receiving visits, walking in the fields, riding out on parties of must be considered as a violation of the rest of the Sabbath, to read or study books which have no immediate connexion with the business of religion. To study languages, arithmetic or philosophy, or any merely human art or sci-pleasure, hunting, fishing, bathing ence, or to read profane history, tracts on politics, or common newspapers, is a perversion of the design of the Sabbath. And although there is nothing in the nature of funerals or marriages, or in the exercises proper for such occasions, inconsistent with the rest of the Sabbath; yet the labour of preparing for them, and the travelling necessary in going to and from them, are so great an interruption of the appropriate duties of the Sabbath, as to render it very desirable, that these solemnities should, if practicable, be attended on secular, rather than sacred days Works of necessity and mercy only, may lawfully be done on the Lord's day. These may be done. The Lord of the Sabbath said, It is lawful to do good on that day; assigning as a reason, that the Sabbath was made for man. He justified himself in healing the sick on the Sabbath, and his disciples in plucking the ears of corn, to appease their hunger. It is doubtless lawful, on the Lord's day, to prepare our necessary food, to clothe ourselves decently, to take care of our domestic animals, to visit and attend upon the sick, to travel to and from the place of public worship, and to give alms and make collections for charitable purposes. But, whatsoever is But, whatsoever is more than these, cometh of evil. That is not a work of necessity, which might have been done on Saturday, and may be deferred till Monday; nor is that a work of mercy, which had better not be done at all. 2. No kind of vain or idle and sailing, all violate the sacred rest of the Lord's day. But, if these things, which are lawful on other days, are criminal on the Sabbath; what shall we say of those things, which are criminal in their very nature, and on all days? Feasting and drunkenness, tavernhaunting and gambling, routs and assemblies, stage-playing and horse-racing, are awful profanations of the holy Sabbath. provoking must it be to God, when men do those things on that day, which He has sanctified and set apart to be spent in the immediate exercises of religion, which are not fit to be done on common days; which are impure and wicked whenever they are done!" " How II. I am to show what ought to be done on the Sabbath. 1 Though the Sabbath should be a day of rest; yet it should not "Mere be a day of idleness. rest of body is the Sabbath of a beast, and not of a man." The Sabbath should be a rest, similar. to that, which angels and the spirits of the just enjoy in heaven; who cease not, day nor night, to worship God and the Lamb.The whole of the Lord's day, except what is indispensibly necessary for the rest and refreshment of the body, should be spent in the secret, private and public ex ercises of religion. 1. Secret meditation and prayer are incumbent duties, on this holy day. This is, indeed, a duty, on all days. We should let no day pass, without secret devotion. We are commanded to watch and pray without ceasing. We are always exposed to spiritual ene mies; we always need the blessing | we pray for ourselves, we should of God; and we never know what a day may bring forth. In such an hour as we think not, our Lord may come. Those, who are strangers to the closet on week-days, will find it a dull, tiresome place on the Sabbath. But, though we ought, every day, if possible, to enter into our closet, and pray to our Father, who seeth in secret; yet this duty demands our more particular attention on the Lord's day. We ought to rise early, that we may have time for this pleasing work. It is defrauding God and our own souls, to indulge in sleep later on Sabbath-morning, than on other mornings. Why should a Sabbath be shorter than a secular day? Or why should we not do as good a day's work for our souls and God, as for our bodies and the world? We should take the holy Scriptures into the closet with us, and there diligently search them, with a sincere desire to learn and do the will of God. We should carefully and honestly compare our hearts and lives with the rules of the Divine word. We should meditate on the things which God has revealed for our instruction in righteousness, and especially on the character and work of Christ, the great Lord of the Sabbath; in honour of whose resurrection and completion of the work of our redemption, the first day of the week is sanctified as the Christian Sabbath. We should call to remembrance and humble ourselves for our sins, and fervently pray for pardon and sanctification, and for the Divine presence and assistance in the private and public duties of the day. It ought to be our petition, that darkness may be removed from our minds and unbelief from our hearts; that the word may be profitable to us, being mixed with faith. And while not forget to pray for others, and particularly, for those guilty, stupid creatures, who profane the Sabbath-day. These, and such like exercises, will furnish an hour of most pleasant and profitable employment for the closet on the morning of the Lord's day, and will have a most happy influence in fitting us for the duties of the family and of the sanctuary. The faces of those, who thus converse with God in secret, will shine, when they come into the house of God, as did the face of Moses, when he came down from the mount. It will be evident to all, from their solemn, devout, heavenly deportment, that they have been with Jesus. It was an observation of an aged diMinvine in England, to a young ister, "If you would reap in the pulpit, you must sow in the closet." This may be applied to the hearers, as well as preachers of the gospel. They will hear, in the house of God, very much as they pray in the closet. The ground of the heart must be broken up and mellowed in order to receive and nourish the good seed of the word. If there was not such a general neglect of secret prayer; there would not be so many inattentive, forgetful and unfruitful hearers of a preached gospel. It is owing to a neglect of secret prayer, that so many, who hear the truths of God's word illustrated and proved, from Sabbath to Sabbath, remain stupidly ignorant of the first principles of the oracles of God. Those, who seek wisdom, may not expect to obtain such a treasure, unless they ask it of God. Secret prayer should be attended in the evening, as well as morning of the Lord's day. The services of the sanctuary, have a peculiar tendency to fit the mind |