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attended with very considerable difficulty. Here, however, it is treated in a wise, and holy, and practical manner; not the way, indeed, in which young Christians or keen controversialists would adopt on such a topic, but one which tends exceedingly to compose and solemnize the mind, and to produce those practical effects of humility, faith, diligence, and circumspection, which above all things it becomes us to cultivate. Of this Sermon, we shall insert by far the greater part, and are convinced, that the perusal of those extracts will induce all who can duly appreciate its excellence to embrace the earliest opportunity of perusing the volume for themselves.

This whole story is full of instruction; giving us an example of an haughty monarch, abased by Him who resisteth the proud, and forced to acknowledge the inpotence of the creature, the sovereignty of the Creator, and the impossibility of preventing any of the divine purposes from taking effect. And this acknowledgment must be made by every creature willingly or

unwillingly, for the Lord is a great king, and to him every knee shall bow. This view of the divine sovereignty I shall endeavour to illustrate from Scripture and experience, and then show its practical influence in the business of man's salvation.

The concurring testimonies of Scripture, to this view of the absolute sovereignty of God, which is given in the text, are numerous and express. Hear how the Lord of all power and might speaks of himself, and in what lofty terms he asserts his supreme dominion. "Who hath made the seeing

and the blind? Have not I the the Lord*?" —“ I kill, and I make alive:""I will show mercy on whom I will show mercy:" "I am the first, and I am the last, and beside me there is no God:"-" My counsel shall stand, and I will do all my plea

sure.

The same great truth is set forth in all his works and ways. The work of creation bears upon it the evident marks of sovereign power.

It is also equally apparent from his works of providence, and his overruling the designs and actions of men, to bring his own counsels to pass. Of this, we have innumerable proofs in the Scripture

*Exodus, iv, 11.

history. Joseph's brethren sold him into Egypt, in order to defeat the purpose foretold in his dream; but God by that very measure brought about his advancement. Pharaoh oppressed the Israelites, and made them groan under hard bondage, in order to subdue their spirit, and keep them in perpetual slavery; but God overruled this cruel policy, to prepare them for, and bring about their deliverance, which he effected by a mighty hand and a stretched-out arm. The chief priests and elders of the Jews, instigated by the devil, plotted and actually accomplished the death of the Son of God; thereby intending to destroy him, and defeat the grand purpose for which he came into the world: and yet by this very act, redemption was accomplished, and the Redeemer exalted. So that they did "what

soever his hand and counsel determined before to be done."

The persecutions which have been raised against the church of Christ in all ages, instead of destroying, have been the means of advancing it. When the apostles and first Christians were persecuted in Jerusalem, and driven to other cities and countries, it was the means of spreading the Gospel over the whole face of the earth. St. Paul tells us that his long imprisonment, which seemed such a misfortune to the Church, had happened rather for the furtherance of the Gospel, so that it thereby gained ground in the emperor's palace, and being brought before rulers and kings for in all other places: and the first preachers his name's sake, gave them an opportunity of proclaiming the Gospel to those whose rank and station in life would otherwise have kept them from hearing it. And we know in our days, that all the reproaches and calumnies which have been raised in order to prevent the growth of pure and undefiled religion, have been overruled to promote it. For thereby we are driven more to God, and confirmed in the truth, knowing what our Lord and his apostles

have said: " Marvel not if the world hate your:"-" All that will live godly in Christ Jesus shall suffer persecution ‡." The various attacks made against institutions which have for their object the spread of the Gospel, and against the character and principles of such as are active and zealous in its cause, have proved the means of strengthening those institutions, and adding to the number of faithful labourers. So mightily has the word of truth prevailed, under the management of a Power, who makes the wrath of man to praise him, and the opposition of man to promote his purposes. In all these instances we see plainly the sovereign power of God, and the truth

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of the Psalmist's observation, "The Lord sitteth above the waterfloods, the Lord remaineth a king for ever *."

In his kingdom of grace also it appears that he acts like a sovereign agent, who has a right to do as he pleases with his own, and that "it is not of him that willeth nor of him that runneth, but of God that showeth mercy." It is not for our sakes that he bestows grace upon any of us, but for his holy name's sake, and for his Son's sake. Wherefore did he single out the Jews from all the nations of the earth to be his peculiar people? Was it because they were better than the rest? No, in no wise; for he repeatedly tells them that it was not for their righteousness, for they were, and continued to be, a stiff-necked people. Why did our Lord make choice of poor illiterate fishermen to be his companions, disciples, and ambassadors to a fallen world, and not of the noble, learned, or wise, whose personal credit might have done honour to his cause, and added weight to their testimony? Why are we in this kingdom, and in this place, favoured with the clear light of the Gospel, while many large empires and cities of the world, naturally as good as we, are sitting in darkness and occupying habitations of cruelty? Why is it that in the spiritual, as well as the natural world, some are enriched with many precious gifts, talents, and graces, while others are comparatively poor? All this must be resolved into God's sovereign will and pleasure, who distributes his favours as he thinks fit, and not into any natural worthiness there is among men, that can entitle one person to his favour more than another; "for all have sinned and come short of the glory of God."

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The sovereignty of God is also displayed in the conversion of sinners from darkness to light. Our understandings are naturally so blind, our wills so alienated from God, and our taste so depraved, that if ever we are enlightened to see clearly the things that belong to our peace, or to delight in God and his ways, and gain a real relish for divine things, it is as great a change as a resurrection from the dead, and requires as great a power to bring it about. crush sinners to nothing," says a sensible divine § of the ast century, "to break them in pieces, were easily done; a little of divine power would effect that: but to humble a proud and lofty spirit; to soften and melt an obdurate heart; to tame, meeken, and reconcile a sanguinary rebel; to change the very inwards of one habituated in sin, and enmity against God, and make him yield to divine impressions: this highly proclaims the exceeding greatness of his

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power, and is a glorious trophy of divine sovereignty.'

Having thus proved this great truth which is taught in the text, from the declarations of God himself; from the acknowledgment of his enemies as well as friends; from his works of creation, providence, and grace; and from his dealings with individuals; we are next to show the necessity of a practical acknowledgment of the divine sovereignty in order to salvation.

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As it is highly fit that God should do according to his will in the army of heaven, and among the inhabitants of the earth, and that he should act as he pleases in the distribution of his favours, because he is infinitely wise, gracious, just, and good, and therefore cannot but govern the world righteously, and do all things well; so it is very meet, right, and our bounden duty, that we should at all times, and in all places, acknowledge his authority, and his right to dispose of us as seemeth best to his godly wisdom. The sovereignty of God afforded matter for joy and triumph to the saints of old. "The Lord reigneth," says the Psalmist, "let the earth rejoice: let the multitude of the isles be glad therefore *."-"Be thou exalted, Lord, in thine own strength; so will we sing and praise thy power +." And all but the enemies of the Lord have reason to rejoice that the government of the universe is in the hands of that perfect Being, who must always do that which is best and fittest to be done. And yet, there is no part of the divine character which is acknowledged with more reluctance by, the human mind than this. We have a proud independent will, which hates to bend to the divine will; and there is nothing which we hear with more disgust, than that. God may, if he pleases, refuse us the blessings both of his providence and grace; and that we should have no reason to complain of injustice were he to consign us to the prison of hell, from whence there is no redemption. Yet, if it be true that we, and all mankind, are sinners against God, transgressors of his law, and rebels against his righteous government, we surely lie at his mercy to punish, or forgive us, just as he pleases, and have no claim upon him for any favour, either temporal or spiritual. This every person must see and acknowledge, before he can experience the blessedness of those" to whom the Lord imputeth righteousness without works." We must humble ourselves beneath the mighty hand of God, before we can be exalted by his mercy; we must, with Job, from an awful view of the divine glory, be laid low in the dust, with this confession in our mouth,

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"Behold I am vile," before we can taste the sweetness of his redeeming love. For this is the invariable maxim of his government, and that which he constantly pursues in his dealings with the children of men; "he that exalteth himself shall be abased, but he that humbleth himself shall be exalted +."

A rebellious murmuring at his providential dispensations, as if his ways were unequal, and particularly a proud rising of heart against his right to bestow his blessings upon whom, and in what manner and measure, he pleases, must be exceeding offensive in his sight. "Wo unto him that striveth with his Maker: let the pot sherds strive with the potsherds of the earth. Shall the clay say unto him that fashioneth it, What makest thou? or thy work, He hath no hands?" Yet how often have the inhabitants of the earth, who are reputed as nothing, presumed to charge God foolishly, as if his giving that grace to some which he withholds from others, was unjust partiality, and cruel respect of persons? How often has this objection been made since St. Paul's time, "Why doth be yet find fault, for who hath resisted his will §?" To this it is always sufficient to reply, "Why dost thou strive against him, seeing he giveth no account of his matters || ?"-" Nay but, O man, who art thou that repliest against God ¶?" I firmly believe that Christ, by the grace of God, tasted death for every man, and shall not controvert the opinion of those who think that a measure of grace is given to every one sufficient for their salvation. All that I contend for is, that this sovereign right to do what he will with his own, must be acknowledged by all who see the salvation of God. For the whole assembly of saints in heaven and earth, acknowledge themselves debtors to the mercy of God in Christ, for every blessing they enjoy, and own that it would have been righteous in him to have passed them by, and left them to perish in their sins. It is, therefore, a proof of our being in the enmity of our fallen mind, when we find fault with the sovereign agency of God. All, however, will one day be forced to acknowledge it, and the proudest of God's enemies will, with the haughty king of Babylon, be brought to see that " the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will." Happy are they who obtain a saving discovery of this great truth in the present world, and are disposed cheerfully and willingly to say, "Power and dominion belongeth unto God;"

* Job, xl. 4. Isaiah, xlv. 9. Job, xxxiii. 13.

+ Luke, 'xiv. 11.
§ Romans, ix. 19.
Romans, ix. 20.

"and all the inhabitants of the earth are reputed as nothing."

Let me now beseech you, my brethren, to apply what has been said.

If you are yet in the number of the Lord's enemies, and following the dictates of your natural proud, independent will, hating to be reformed, refusing to submit to mercy, and casting his words behind you, dreadful is your situation, and the doom that awaits you, if you are found thus at the last. You are contending with the Sovereign of the universe, whose dominion is absolute, and power irresistible. You are in a state of rebellion against Him who in his strength setteth fast the mountains, and is girded about with power. What can you do against him? or what will your opposition avail? If he lift up his hand to punish, none can stay it. If be arise to execute vengeanec, pone can deliver you. Be still then, and know that he is God. Submit to a power that you can neither escape nor resist; fall low before his footstool, acknowledging his just right over you, the guilt and folly of your apostasy, the equity of the doom pronounced against you as transgressors, and the inefficacy of every plea that you can urge, but what is derived from his mercy, and the value of Christ's atoning blood. If you take this course, all may yet be well, and his grace and power magnified in your salvation. But if you persist in your opposition to his righteous government, or stand upon your own vindication with God, you will one day find that the divine power is too great a thing to be trifled with, and that they who refuse to submit to his mercy, shall be broken in pieces with the rod of his justice.

If you are brought to see the glory of the divine sovereignty, the evil of your rebellion against your lawful King, and the equity of his proceedings, should he give you up to the masters you have chosen; what can you do in this extremity, but yield yourselves to God, and cast yourselves upon his mercy? All hopes from any other quarter are vain; and after the experience you have had of the imperfection of your best services, the hypocrisy of your religious duties, the weakness of all your resolutions of amendment, and the disorder of your affections, whither can you possibly betake yourselves for refuge, but to the hope set before you in the Gospel? If you submit to God as the sovereign disposer of his favours, there is encouragement for you, that he will not cast you out. Though your sins are many and aggravated, the mercy of God exceeds them all. Though you have no merit to recommend you to the divine favour, yet the Gospel invites all thirsty souls to buy its blessings without money and without price. Though you cannot

work in yourselves that deep repentance which becomes your case, Christ is exalted as a prince and a Saviour" to give repentance and forgiveness of sins*." There is yet hope in God's omnipotent mercy, that he will work in you both to will and to do. He has done it for thousands of sinners no better than you, and nothing is too hard for the Lord: and since we must all obtain

mercy of God, or perish, with what diligence and importunity, with what ardour of soul, should we address the throne of grace for deliverance from our guilt and danger? Since God is pleased to bestow his saving grace, with an interest in his Son, at what time and by what means seem best in his sight, we ought at all times, and in the use of all the means of grace, to be seeking the Lord while he may be found, and calling upon him while he is near.

To conclude. Let all the children of God honour bis holy name, by a practical

obedience to his will, and submission to all the dispensations of his providence and grace. You have acknowledged his power and right over you to save, or to destroy, otherwise you could not have been brought

into the relation of children: continue to
do so in the darkest seasons.
There may

be many parts of the divine conduct towards
you and others, which you may be unable
to account for, or to reconcile with his
other perfections; but on all such occasions
recollect that He, who ruleth every thing
after the counsel of his own will, is
fectly wise and good, and that no one ought
to say, What doest thou? But the consider-
ation that the Lord is king, should inspire
you not only with patience but joy; for
under his government it must be well with

per

his own people, and happy for those who have the Lord for their God. Rejoice in the Lord, therefore, O ye righteous, for the Lord is a great God, and a great king above all gods. "In his hands are all the

corners of the earth: and the strength of the hills is his also+." Though hosts of

enemies beset you on every side, enemies that are too mighty for you, yet the Lord who dwelleth on high is mightier, and is of

course able to bruise the proudest of them under his feet, as easily as he humbled the

spirit of the haughty king of Babylon.

Though innumerable troubles compass you about, and afflictions and temptations, like waves of the sea following one another, seem ready to overwhelm you, yet the Lord sitteth above the waterfloods; he presides in the storm, and remaineth a king for ever. "Trust ye," therefore, "in the Lord for ever, for in the Lord Jehovah is everlasting strength."

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The Duties of Children explained in seven short Sermons, particularly addressed to National and Sunday Schools. By a Clergyman. -Seeley, 1822. Pp. 100.

ATTENTION to the rising generation is one of the most distin

guishing features of the present day. Not merely have our schools been remodelled, and a new and admirable system of mutual instruction been very extensively introduced; not merely have an amazing number of entertaining and improving publications appeared from the press, but men of the first talents and attainments have exerted themselves to render the principles and precepts of Christianity intelligible to the meanest capacity, and to supply manuals of instruction on the most important topics, which our youth of both sexes may carry with them from the places where they have been educated to the various situations in life to which they are called.

Among such valuable productions, these short Sermons occupy no mean place. It has been the writer's object to explain the religious and social duties of children in language not above the poor level of that proficiency which is usually found in the middle classes of our national schools; an object which he has well attained. Nor is he justly chargeable, as he seems to anticipate, with being too homely. There is nothing low or vulgar in the whole publication; while we apprehend almost every sentence, and every expression, will be perfectly intelligible to those for whom

the work is written.

Appropriate language, however, constitutes only one part of the excellence of this little work. It has other far stronger claims to attention. The sentiments are eminently scriptural and holy, and the exhortations most strictly adapted to the different characters to whom they are addressed. Many of the remarks are such as we do not re

collect having met with in print, while yet their suitableness will be acknowledged by all who are conversant with the actual state of the lower classes. We shall not, however, detain our readers with any farther remarks, but shall present them with a few extracts from the work itself.

The first sermon is entitled The Child's Duty to God explained, and is in fact a lecture on the an swer to that question in the Catechism, “What is thy duty towards God?"

Another part of your duty to God is, "to worship him, to give him thanks, to put your whole trust in him, to call upon him." The first part of worship is prayer. Now, real prayer is not merely pronouncing a number of words to God upon your knees. Many children repeat, every night and morning, the prayers which they have learnt, and yet can never be said to pray. To gabble over a form of words, in a lowly posture, yet without feeling any love and reverence to God in your hearts, and perhaps without so much as thinking about him, is not a vast deal better than saying no prayers at all. What then must be thought of those children, who do not even pay Almighty God the outward respect of kneeling down before him, but hurry over their prayers, in a state between sleeping and waking, just after they are got into bed at night, or before they are up in the morning? Such a disrespectful way of addressing yourselves to God, is more likely to provoke his anger, than to draw down his blessing. Still I must acknowledge, that not to pray at all is something worse than to hurry over one's prayers in a light and hasty manner. For although it is very wrong to pretend to be drawing near to the King of heaven, while your thoughts are running upon play and foolishness; yet, never to think of calling upon God at all,

even with the words of prayer, shows a shocking degree of ignorance or wickedness. I wish I could believe that there was not one boy or girl in this parish so wicked or so ignorant. But as I cannot help knowing that there are many such, I must now solemnly forewarn them, that if they persist in these ungodly ways, they will hereafter be cast into a dungeon, where no praying is allowed, but instead of it there "shall he weeping and gnashing of teeth."-Pp.

13-15.

The third Sermon is, the Duty of Children to their Parents; from

which we select the following extract.

Be sure never to set up your own judgment against that of friends, so much older and wiser than yourselves. "Wherein is the harm," says many a young person, “ of this or the other indulgence, that I should Others are taken to the fair

be denied it?

and the feast: others are drest out in smart clothes, and have money in their pockets: others are allowed to go about visiting and merry-making with companions of their own age, and why should not I?". Such are the feelings, if not the very words, of young and simple people, when withheld from places of show and vanity by a religious parent. I will put myself in that parent's place, and thus I answer the child's complaint. "You ask, my beloved child, where the harm would be of your mixing in the amusements which are usually granted to children of your age, and attending those places of gaiety which are so much frequented by them. Were you older and wiser than you are, I could easily make you understand my reasons for restraining you. The time will, I trust, arrive, when you will have sense enough and grace enough to acknowledge, that what is a mortification to you now, is nevertheless for your real good, both in this world and that which is to come. In the mean time, be content to take it upon my assurance. You cannot doubt that I am your best and sincerest friend: for what other person can you name, that labours or suffers for you half so much as I do? Since, then, you must be certain that I tenderly love you, believe that this part of my conduct does not proceed from temper or unkindness, but from a prudent regard to your chief interests. And, remember that if there were really no harm in what I keep you from, there is always harm in doing, or even desiring, what is denied by the authority of those whom God has placed over you."-Pp. 38, 39.

Those who live in the country will feel the justice of the following

observation:

And here I must remark upon the ungrateful selfishness of those children, who, when doing well in the world themselves, never think of sending a trifle of their wages, or other gains, to assist their parents, who are burdened perhaps with a young and numerous family. Stout lusty young fellows will live at home, without contributing a sixpence to the expenses of the family; but think it quite enough just to board themselves, and even oblige their poor

mother to do all their washing for nothing. Nay, though their mother be sinking in years, and a widow, and have worn out

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