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the wilderness, without making much progress toward the heavenly Canaan.

Further, this fovereignty is eminently manifefted to the Lord's people, in pitying them fometimes in their lowest cafes, yea and even when they have been much out of the road of duty." He judges his people and repents himself for his fervants, when he feeth that their power is gone and there is none fhut up or left." To this purpofe alfo we may confider the example of Jonah, pitied and helped after the moft wilful rebellion, "Then I faid I am caft out of thy fight, yet I will look again towards thy holy temple. Out of the belly of hell cried I, and thou heardeft my voicet." Peter is another example: when after the moft folemn promifes to the contrary, he had denied his Lord with curfings and oaths, the gracious Redeemer turned and looked upon him, and melted his heart into contrition and repentance, fo that Peter went out and wept bitterly: and when Jefus fent a meffage to his difciples, after his refurrection, he mentioned the reft only in general, but fingled out Peter by name, to convince him that his bad behaviour had not altered his Redeemer's lovet. The indulgence granted to Thomas, when fo refolute in his unbelief, is another instance; as alfo the intimation made to David upon his confeffion; "The Lord hath put away thy fin; thou fhalt not dies." Indeed, the fcriptures abound with examples or declarations to this purpose.

In our best ftate, while in this life, we are not without need of the comfort arifing from this difplay of fovereign grace for in may things we offend all, and our beft duties and exercifes come far fhort of the perfection required in the law of God, and are filthy and polluted in the fight of infinite holinefs. David makes ufe of this. He firft confeffes his fin, "Iniquities prevail against me;" then he takes help from fovereign grace," as for our tranfgreffions thou fhail purge them away." So Paul¶ moft bitterly laments the remaining depravity of his nature, but immediately encourages himfelf in the grace of Chrift. Through ignorance of this high privilege of our conftant accefs to Chrift, even in our loweft cafes, and neglect of the right improvement of it, even real Chriftians have their confciences fometimes fadly defiled, their unbelief strengthened, their hearts difcouraged, and their hands utterly weakened in the way of duty, fo that for a feason they experi

*Deut. xxxii. 36.
2 Sam. xii. 13.

Jonah ii. 2. 4.
Pla. Ixv. 3.

Mark xvi. 7. Rom. vii. 14-24.

ence

ence alienation from God; become an ealy prey to Satan's further temptations, and fink into ftupidity and carnality. We cannot be too much humbled for fin; but it is only adding fin to fin to stay away from Chrift the remedy; and we may well fay "To whom fhall we go? He only has the words of eternal life."

The fovereignty of God may also be faid to be manifefted in delaying for a time the mercies which he really means to bestow, and in keeping us waiting, seeking and knocking. Thus was it with Abraham as to the child of promife; and thus it is with God's own elect in general*. This doth often forely try their faith and patience; and mistake here may be of very bad confequence in their experience, if they take a delay for an utter denial. It is by the delay of the accomplishment of the promise that unbelief has one of its moft formidable arguments, and apoftacy its pretended excufe. How few, alas! know by experience that waiting, which is fo much commended to us in the word! This waiting is attended with the utmost diligence in duty, and in the use of every appointed mean; and differs much from the waiting of carelefs and carnal people, who, under pretence of waiting for the Lord's time, neglect their duty and all ferious and evangelical endeavours, and make this waiting only a cover for their carelessness, carnality and unbelief.

This fovereignty of God alfo appears in the returns he makes to his people's prayers. Sometimes he allows them much freedom with him, and ftoops to the matter, time and circumstances of their requefts, fo as to make them afhamed: "Who is like unto the Lord our God that dwelleth on high, that humbleth himself to behold the things that are in heaven and in the earth !" But at other times, even when he does pity them, yet he appears in majesty and finks them into the duft. He does, indeed, anfwer them and give them what they need; but neither in the manner nor attended with the circumftances, which they afked or expected. Thus was it even with Chrift himself, when he prayed in deep fubmiffion that, if it were poffible, the cup might depart from him: he was heard and helped, yet the cup did not depart.

In fine, to pass many other things that might have been mentioned this fovereignty alfo has place in difpofing of the outward lot of the people of God. While fome of

* Luke xviii. 1—8.

them

them, like David, have their cup running over, and are thereby enabled to do much good: others, like Lazarus, vifibly receive their evil things in this life; and by their wants and diftreffes give much occafion for the exereife of the generofity and benevolence of their more favoured brethren.

When I reflect on thefe inftances of fovereignty, I am senfible, that we call them fovereignty chiefly becaufe we do not fee the reafon of the various difpenfations, efpecially at the time they are paffing over us: yet I have no doubt but the period is faft approaching, either in this world or the next, when being more enlightened we fhall fee that many of them do equally difplay the wisdom and goodness, as the fovereignty of God, and when we fhall be obliged to acknowledge, that he hath done all things well!

The ackowledgement of this divine fovereignty is neceffary, both for our duty and our comfort. It tends to beget in us deep and unfeigned humility, and an entire dependence upon God in Chrift; both which are very effential to our duty. It tends alfo to keep down fpiritual pride, felf-wifdom, felf-fufficiency and felf-righteoufnefs; all which are very noxious to our fouls, and very difhonouring to our God and Redeemer. It cures us, fo far as it prevails, of that woeful dependence upon means and fubordinate causes, as to foul and body, which is fo natural to us; and teaches us, while we ufe and attend upon them serioufly, diligently and perfeveringly, as commanded of God, to look for the fuccefs wholly and only from his fovereign grace, will and power. In a word, it difpofes us to preferve entire to him. the glory of all that he hath done for us or in us; and to caft our crowns before his throne! Without this deep humiliation, Chriftians are but little prepared for feeing his glory manifefted in any eminent way: they would rob him of the honour of his great and mighty works, and either take it to themselves, their duties and attainments, or give it to other creatures, to means and inftruments. But no Alefh fhall glory in his prefence.

H

G. C.

HOLINESS SUPERIOR TO MORALITY.

TOLINESS is one of the perfections of the divine nature, and conformity to it is the glory of a rational creature. The origin and nature of this conformity to the holiness of God, has often been misunderstood, and greatly mifreprefented. Mere external morality has been too much

confidered

confidered as true holiness. This is a grand mistake. Unholy men may poffefs this morality in a high degree, and exercise it to the admiration of their fellow men, who can never penetrate the heart. Witnefs the Pharifees of old; many of whom were strictly moral in their outward deportment, while their " inward parts were full of all uncleannefs." Paul was a pharifee, and as touching the law he was blameless in the fight of men. But, was he a holy man at that time? Let his own words decide: "Who was "before (i. e. before converfion,) a blafphemer and a perfecutor and injurious."* Genuine morality is the proper effect of union to Jefus Chrift.+ From this myfterious, fpiritual, and divine union, all true holiness proceeds. No' union, no holinefs. That morality which appears in the conduct and deportment of many is a fort of mock-holinefs." It is a felf-created goodness which they often admire, and wifh others to admire with equal attention. Examine it as you do a counterfeit guinea, and you will perceive the base alloy, which proves it never came from the royal mint.All vital godlinets, all living and true holiness proceeds from the Lord Jefus, "who is of God made unto us fanctifica“tion."

In regard to all believers, in order to their poffeffion of and future progrefs in holinefs, a new nature is beftowed, fufficient grace is promised, constraining love is communicated, and gofpel motives are urged. By thefe, as by fo many important obligations, the believer is inviolably bound to perpetual and lively obedience.

A new nature is beflowed. By this he becomes one with Chrift, and is conftituted a real and living chriftian. This new nature difpofes and fwcetly inclines the believer to the practice of univerfal holiness; but the nature we bring into the world with us, called the old man, is every way and altogether indifpofed for it.

Sufficient grace is promifed. And, in proportion as this is received, the believer is capacitated for the practice of holinefs, and thereby enabled to do the will of God. Enlightening, ftrengthening, and comforting grace is treasured up in Jefus Chrift; and "from his fulnefs we all receive grace for grace" according to our neceffities. "My grace is fufficient for thee."

Conftraining love is communicated. It is "fhed abroad in the heart by the Holy Ghoft." This operates with a

1 Tim. i. 13. † Eph. v. 23, 30. Col. ii. 19. 12 Cor. v. 17. Gal, vi. 15.

kind

kind of invincible force, and fo fweetly compels the believer to the practice of all holy duties. Nothing will render a man fo divinely moral as this. If believers are pecu liarly circumfpect in the discharge of religious and moral duties, they may fay, in apology for their conduct, “The "love of Chrift conftraineth us."

Gofpel motives are urged. These are many, noble, and grand; every way worthy their divine author. They are as fo many various fprings of action. Repentance, devotednefs to God, purification, courage, and confidence, are all urged upon an evangelical foundation. "Repent, for the kingdom of heaven is at hand. Come out from amongst "them (idolaters and profane perfons) and I will be a fa"ther unto you. Having thefe promifes, let us cleanse our"felves from all filthinels of the flesh and fpirit."

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Exhortations like thefe, the bleffed Spirit co-operating with them, produce holiness in gracious fouls.

From the above remarks we may learn how great a flander that is which infinuates, that the doctrines of grace encourage fin. But we need not wonder that thefe doctrines fhould be mifreprefented and oppofed, when Jefus Chrift, the author of them, was traduced and flandered as an abettor of fin!

We may learn farther, what various fprings of action may be touched to promote obedience. Believer, you have a new nature, act confiftent with it. In Jefus Chrift you have fufficient grace, feek it inceffantly. The love of God is infinite towards you; oh! love him in return. An inheritance above is fecured to you; beware of covetousnefs. You have an infallible guide: oh, follow him with unwearied diligence. Chrift is your counfellor, listen attentively to his dictates. An immortal crown is kept in reverfion for you; let your eye and your regards be directed toward that continually; and hold the world, and all its glittering diftinctions, in fovereign contempt. Laftly, what an awful deftruction will defcend upon all them who defpife holiness, when "the Lord Jefus fhall be revealed in flam"ing fire, to take vengeance on those that know not God, "and obey not his gospel."

Reader, lay afide prejudice, regard not the groundless cenfures of gay friends and an ungodly world. Read, hear, and prize the gospel of your falvation. It will then prove to you" the favour of life unto life," and you will live

for evermore.

DALETH

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