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dened by those very means, by which they ought to be perfuaded to repent, and believe the gospel. He doeth all things according to the counsel of his own will.There is none can stay his hand, or fay unto God, What doest thou?

It is his fixed control and government of all things, to answer designs the most defirable and excellent, that can be devifed, by his infinite wisdom.-God is the author of all things. He has a right to do what he will, with his own. The cattle upon a thoufand hills are his. His right to Angels and men is as well founded, as to the beafts of the field. Certainly he has a right to use them, to accomplish fuch defirable ends.

The dominion of God is neceffarily fovereign. He has no fuperior, or equal with whom he may take counfel. None is able to give it. He can do nothing in any other way, but a fovereign way. He muft do what he does, of his own will, without advice or direction. Who was there to tell

what government to institute among his creatures, and how to order the things of his providence? He was obliged to adopt his own plans. "Who hath known the mind of the Lord, and who hath been his counfellor?"

But the fovereignty of God is not the gratification of a capricious fpirit. He does not act like an unreasonable defpot. He is infinitely wife and judicious, in the management of his creatutes. He manifefts infinite goodnefs in his dealings. Doubtlefs he can affign a fufficient reafon, for the creation of the world, and of all his creatures-why he placed them in fuch circumstances, under fuch laws, and difpofes of them as he does. He has told us his object: It is the public good, or greateft gen-him how far to extend creation, eral happiness. He enriches his creatures, with the best manifeftations of his own glorious perfections by his adminiftration, and he gratifies his benevolence, and makes all things work together, for the good of them that love him. This is a laudable object. He has wif dom to devife the means, and power to accomplish it. He takes his measures, and without afking leave of creatures, who are but of yefterday, purfues his object. He does whatever will in the end beft anfwer his main defign. All things were at first created, and are constantly managed for this end. He makes as many worlds, and as ma by creatures as are neceffary to it. He orders their circumftances, and controls their actions, and will produce the greateft gen. eral good, in defiance of all oppofition. All oppofition will in the end be overruled to fubferve it. Nothing is in vain All things anfwer his benevolent purpofes. This is his fovereignty.

The fovereignty of God is defirable. If God were unwilling to take the management of all things into his hands, Who would? Whom could we truft? Who has fufficient wifdom, or power ? Would not his creatures be ready to apply to him, and entreat, that he would not fuffer every thing to go to ruin? It is defirable that the general intereft of the universe fhould profper. It is a bleffing, that he has undertaken to bring it about. The benevolent rejoice in it. It demands the acknowledgments of all. "The Lord reigns, let the earth rejoice, let the multitude of the ifles be glad thereof !"

Befides: In the matter of the difpenfations of faving grace, Who fhall tell God how to bestow it?

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which of us fhall fix on the prop- dings against his government. Men er perfons? Shall it be left to eve- oppofe God, when they rebel ary one to do as he thinks fit, about gainst his laws-when they reply accepting mercy? This would be against him, because he has given aftonishing grace. But is it not But is it not them fuch fmall abilities-placed fe with us? And do not all with them in fuch circumftances-given one confent refufe it? Shall all them fuch feeble conftitutions-and then be left to their fatal choice? raised them up, in fuch an age and Shall there be no example of mer- nation and ordered all their circy? Some must be left, as veffels cumftances as he has. God faw of wrath, to fhew his wrath, and proper fo to order their circumftanmake his power known. Whom ces; and diflike to his dealings is fhall he take, and whom fhall he replying against him. Oppofition leave? He can tell. Let the bu- to God often appears in men, in finefs remain with him. Thank their being difpleafed with the gofhim that he will attend to it. Let pel-the terms on which falvation him have mercy on whom he will is offered the holinefs and felfhave mercy, and leave whom he denial which are required-and will, to be the monuments of juftice, the duties enjoined. Men fometo answer a neceffary purpofe-to times are bitter against God's genfupport the energy of his benefi- eral providence, becaufe he will cent moral government. All have not let people have their wills in deferved his wrath, and no one has every thing--becaufe he keeps reafon to complain, if he fuffers it. their ftate and circumftances in his God knows as well how to order own hands, and at his own difpoin this matter, as in others and fal. He does his will among the true and righteous are his judg- inhabitants of the earth; and fuch ments. None need fear an undeas complain reply againft God.ferved or unreasonable punishment. But men are never more obftinateThe loft are purifhed for their ly difpofed to reply against God, crimes, and according to their own in any thing, than in his difpenfing doings; and fuch as are pardoned, faving grace, to whom he pleafes. are faved to the glory of God's The hearts of men are often greatmercy, and from the goodnefs of ly exafperated against God, on his heart. He will have mercy on this account. Some fay he is cruwhom he will have mercy, while el-unjuft-a refpecter of perfons, he endures, with much long-fuffer- and fome, Why doth be yet find ing, the veffels of wrath, fitted to fault with the impenitent; for who deftruction. It lies in his breaft, | hath refifted his will? All, who to deal with criminals according to object against his fovereignty, in law and juftice: or to renew and this bufinefs, oppofe God. They pardon them: and he perfectly forget, that they have forfeited underftands how to difpofe of them, all things, and have deferved his to the best advantage. And let wrath. They do not confider that him do it. they had nothing but wrath to exI will now make you fome ob-pect, till he offered them mercy; fervations, on that oppofition to nor now, unless they receive it as the fovereignty of God, which fo it is offered; and that they are not often appears among men. to expect, that God will, by his They oppofe, who fault his power, caufe them to accept of it, dealings, and entertain heart-ri-unless he pleafes. Such as object,

that God ought to give the offers
of mercy to all, if to any-that
he ought to renew all, if any, and
that he ought to deal with all alike,
There are
reply against God.

thofe, who deny the fovereignty of
God, in the difpenfations of his
grace. They reply against the
teftimony of his word, and the
facts, which take place under his
government The oppofition of
The oppofition of
fome has been daringly expreffed,
by faying, If I believed this of
God, I never would concern my.
felf about duty, or futurity, nor
care to what lengths of fin againft
God, I might proceed.'-You will
eafily fee, what is implied in op-
It
pofing the fovereignty of God.
is replying against any of his ad-
ministrations.

of a neceffary, and defirable perfection, the want of which would quite undeify him; and which is proved, even by the very existence of the world? Can you be tempted to deny it, but from a fpirit, which is willing to admit of no fuperior, and will not be dependent? When we can command the earth to provide us bread, forbid difeafe to approach us, direct the king of terrors to keep at a dif tance, and provide for ourselves, we fhall not need a fuperior; till then it is our wisdom to cast ourfelves upon the protection of God, and rejoice in his wife, and univerfal government. Confider, whether it be advisable, for a creature to tell God, that if he extends mercy to one, he must to all; that he must do no more for one, than for another rebel; that this would be fhowing refpect to perfons, tho he makes one a veffel to honor, and another to difhoror, with a view to promote the public good, and is not at all influenced, by private affection. If this be unjust, fhow him the perfon that is treated worse than he deferves.-What wickednefa to reply againft God, for having mercy, on whom he will have mercy, and giving over whom he will, to their own way; what prefumption? How awful to fay, if I believed in the fovereignty of God, in choofing the veffels of mercy, I would not care, to what extent of wickedness I might proceed. Look at this. Is it meet to fay this to him who offers mercy, that mercy, which the finner rejects. What if God, willing to fhew his wrath, and make his power known, at prefent endures this from finners, with much long fuffering, while he offers mercy, and while they, as veffels of wrath, are fitting for deftruction? Will they not, in this way, be foon fitted? N

If you, in the anguifh of your heart, are fenfible, that you have more or lefs of this fpirit, I wifh you to reflect feriously upon it. Confider well that expreffion of an infpired writer, "Nay, but, O man, who art thou that replieft against God? Shall the thing formed, fay to him that formed it, Why haft thou made me thus ?" You would not ftand forth to give God counfel, tell him what worlds and to make what creatures, what laws to give them-how he fhall deal with criminals-with criminals who reject offered mercy. You would not prefume to tell him, wherein his own glory lies, and by what the interefts of the univerfe may be fecured. Shall a man tell infinite wildom, what is wife, inftruct Ominifcience, teach his ma ker? And does oppofition to the fovereignty of God, in his adminiftrations, fall much fhort of this? If you are tempted to difbelieve this fovereignty, I intreat you to confider, whether it be not prefumptuous, in a mortal man, to at tempt to rob the character of God, VOL. I. No. 3.

They hide their talent, becaufe | You know by full experience, that

they fay, God is an auftere being. Out of their own mouths they will be judged. Think, what it is for a worm thus to reply against God -for a rebel, amidit the offers of mercy, thus to justify himself, in rejecting it. Think of pollution contending with infinite purity. "Nay, but, O man, who art thou, that repliest against God ?"

I have written fo largely on this fubject, because the fovereignty of God is a main doctrine of Chrif tianity. It is the great fubject of the controversy, between God and finners. It is that to which in the first place, the finner must be reconciled. Till he has fufficient confidence in the perfections of God, to truft him with the government of his own world, he never can be fuited with his dominion.

Since the fovereignty of God is not an unreasonable, capricious management; but the refult of counfel, wisdom, and goodnessfince he must be a fovereign, or he can do nothing, and fince his government is defirable, all objec

the common motives to godliness can have no falutary effect on you. You then have caufe to rejoice in this fovereignty. It is your only hope. God can, and who knows but he will fubdue your heart.Should you be reconciled to God, before this reaches you, you will impute your falvation to fovereign grace; not to any predifpofition to goodness in your felf.

Let us join the praifes of angels, for the Lord God Omnipotent on this fubject, faying, "Alleluia, reigneth." That you may rejoice in this God, and choose him as

your portion,

is the fervent wifh of Yours, &c. J.

FROM THE LONDON EVANGELICAL
MAGAZINE.

Letters on the exemplary behaviour
of Minifters. By the late Rev.
JOHN BROWN of Haddington.
(Continued from page 66.)
LETTER II.

tions against it, are unreasonable, I

and abominable; they proceed from depravity and arrogance.

The government of God is our principal fource of confolation. When evils abound, and wicked men are devifing incalculable mif chiefs, it is a confolation, that he can limit their progrefs, and fay, hitherto shall thou come, but no further and here fhall thy proud rage be stayed. When finners are rejecting Chrift, and taking the way to hell, he can arreft them in their courfe, and bow their hearts. He can have mercy on whom he will have mercy-His people fhall be willing in the day of his power. You, I fuppofe, are convinced of the utter wickedness of your heart.

DEAR SIR,

N addition to the cautions given fay to you, 4thly. That in my former letter, I would you fhould ing at the dignity, fame, profperibeware of ever envying or grievty, or usefulness of others. * Such pride which is the leading lineaa temper or conduct proceeds from ment of the Devil's countenance.t It marks men's ignorance, and hinthe gifts of others. It marks eiders them from being edified by ther the want or weakness of grace. It is contrary to all Chriftian love to God or men. It God cur chief end, and blafphemes hinders our making the glory of

* Rom. i. 29. 2 Cor. xii. 20. Gal. § 1 Cor. xiii. 4. v. 21. 1 Tim. iii. 6. Num. xi. 29.

him as if he had no right to dif- | liberation; is not kept within duë bounds; is not proportioned to the offence; is expreffed in an improper manner; or is of undue continuance.* This frame of mind darkens and ftupifies the underftanding; infuriates the paffions; unfits the foul for the exercises of religion; renders reproofs ufelets; involves us in fin and danger; and expofes to diflike, contempt and hatred+ 7thly. Shun every ap pearance of or approach to intemperance in cating and drinking, and all temptations thereto. As you value the honor of God, and the credit of your facred profeffion, carefully avoid all approaches to drunkenness, whether in private houfes or places of public concourse. Give no countenance to riotous conviviality, which hath fometimes given great and just scandal to serious minds, after ordinations, and the administration of the Holy Sacrament of the Lord's Supper; occafions when your mind ought to be peculiarly devout and fpiritual. Such intemperances, fuitable only to the Heathen priests of Bacchus, will render the mind utterly incapable to difcern and penetrate into the things of God. It is a noted mark of falfe prophets, and is a diftemper which can scarce be cured. As before God, I folemnly charge you, to refift every inward rifing of irregular defire, and all unbecoming familiarities with the other fex.** Criminalindulgencies of this kind grieve the fpirit of God ;tt carry away all

tribute his own gifts and grace, or had not skill or equity to do it aright. It hinders thankfulness to him, and contentment with our own condition; and tends to murder both our foul and body. It appears most unreafonable, when we ferioufly confider, that it is not the measure of our gifts, but our faithful improvement of them that avails before God; that in many cafes and circumftances, inferior endowments are moft adapted to ufefulness, as iron, in many cafes, is more useful than gold; that God will call us to account for no more gifts than he bestows upon us; that many others have smaller meafures of gifts; that God is under obligation to none, and may do with his own what he pleases; and that great gifts expofe to great envy, trials, and dangers. 5thly. Beware of all appearances of obftinacy, or of a stiff and self-willed temper, especially in matters which are in themselves indifferent or doubtful. Avoid, in like manner, a contentious difpofition, inclining you to contend for things not plainly revealed, or when Providence is not calling to contend for them, and no ground, to hope for edification by it.|| 6thly. Never indulge the leaft approach to, or appearance of, intemperate anger; I mean, anger on account of things not really finful, but which are merely the involuntary defects of men; or anger on account of difagreeable events of the Providence of God; or anger which proceeds not from true de

Jo. iii. 8. 1 Cor. xii. † Job v. 2. Pf. cxii. 10. Ecel. ii. Gen. xxxvii. Num. xi. and xvi. 1 Sam. xviii. § Job Prov. xii. 15, and xxvi. 12. 2 Pet. ii. 10. Tit. i. 7. Tit. i. 7. 2 Tim. ii. 24. Gal. vi. 17. I Cor.

xii. 2.

16.

ai. 16.

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