SERMON XXIV.

The Government of God, matter of rejoicing.

The Lord reigneth, let the earth rejoice.-PSALM xcvii : 1.

THE simple truth contained in these words, is, that it is matter of rejoicing that God governs the Universe. I shall not spend time, at present, in showing what is implied in the government of God. I shall barely state, that he exercises absolute control over both the natural and moral world—that he "worketh all things after the counsel of his own will," and that no event great or small ever takes place which is not included in his eternal purpose, and which is not made to subserve his ultimate designs.

My present object is to show that it is matter of rejoicing that the Lord thus reigns.

I am aware that it is not thus regarded by wicked men. There is no doctrine to which the natural heart is more bitterly opposed, than that of the absolute sovereignty of Jehovah.

Wicked men are willing that God should govern the natural world-that he should regulate the motions of the planets, order the vicissitudes of day and night -of summer and winter—of seed time and harvest, and perform his pleasure in the animal, vegetable, and mineral kingdoms. They do not object to the doc

trine of God's decrees, so far as it relates to the natural world merely. But when we speak of the government of God over the moral world, the enmity of the heart is roused. "What! does God reign over moral

agents?"

All the objections which I have ever heard against the doctrine of decrees, or election, may be reduced to this one. If God operates on the hearts of men, and determines their actions, how can they be free? Though the objection is stated in different forms, yet the whole difficulty is resolved into this. My hearers, am I bound to obviate this difficulty? Does it lie against none but those who hold the doctrine of God's decrees? We will drop the doctrine of decrees-How is it then? Does God operate on the hearts of men, or does he not? If not, then we must not pray that he would do it.

No person can pray for himself without admitting that God can operate on his heart, and yet he be free. "Turn thou me, and I shall be turned"—" Turn us O God of our salvation”—“Draw us and we will run after thee" "Create in me a clean heart, O God, and renew a right spirit within me." These prayers are found in the Bible. But persons ought not to have prayed in this manner, if God could not answer their prayers without destroying their free agency. Ought we to pray God would destroy our freedom?—that he would make us machines? This no one will pretend. How then can we pray that God would work in us that which is well pleasing in his sight, if as the objection supposes, he cannot operate on our hearts without destroying our freedom. I would ask the objector, how he can pray

for himself consistently with the views which he maintains? Can he deem it right to pray that God would do, what he believes God has no power to do?

No person can pray for others without admitting that God may operate on their hearts, and yet they be free.

It is a doctrine clearly taught in the scriptures, that a change of heart is absolutely necessary to prepare sinners for heaven. "Except a man be born again he cannot see the kingdom of God." We are also

"Born,

taught that God is the author of this change. not of blood, nor of the will of the flesh, nor of the will of man, but of God." But if God cannot operate on the hearts of men without destroying their freedom, then we ought not to pray that God would renew the hearts of sinners. Surely we ought not to pray that God would convert men into machines. However wicked mankind may be, we cannot pray that God would stop them in their career of sin, because he cannot do it without destroying their freedom. When sinners have proud stubborn and rebellious hearts, we cannot pray that God would make them humble, submissive and obedient; because he cannot do it without converting them into machines.

When sinners are invited to Christ, they all with one consent begin to make excuse. And Christ declared, "ye will not come to me that ye might have life." Sinners are then in awful condition. They will not come to Christ, and God cannot make them willing without destroying their freedom. What shall be done? It will be of no use to pray for them. Nor is it proper to pray for them; for surely we ought not to pray that God would do what he is unable to do.

We have dropped the doctrine of decrees, and the same difficulty still remains. The grand objection which is urged against the decrees of God, lies with equal force against the duty of prayer. If it be true that those who hold the doctrine of decrees, make men machines, it is equally true of those who pray. "Therefore, thou art inexcusable O man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself; for thou that judgest, dost the same things."

Now whether we can see how God operates upon the hearts of free agents, or not, it makes no difference. We know but very little of the mode of divine operation. The question is, does God govern "all his creatures and all their actions?" Does he govern the actions of wicked men and devils?

No, says one-he cannot do it without destroying their freedom.

No, says another-he cannot do it without becoming the author of sin.

My present object is not to prove the doctrine that God does reign over all his creatures; but to show that it is a desirable thing-and that if he can and does thus reign, it is matter of rejoicing; and that if he does not thus reign, it is matter of mourning and lamentation.

If indeed God cannot govern human beings without destroying their freedom, or becoming the author of sin, and if he must resign his dominion over them, or let them alone, the Universe is truly in a melancholy condition. Let us for a moment contemplate the condition we are in. Cast your eyes abroad and see how the wickedness of men prevails.

The adversary

of souls goeth about as a roaring lion seeking whom he may devour. What then shall be done? God cannot govern these beings it is said without becoming the author of sin. The church of Christ is truly in a lamentable condition. What will become of the church we know not, for the devil has come down with great wrath. He will do all he can to destroy the kingdom of Christ on earth. He will do all he can to destroy heaven itself. What shall be done? We live under a government which can afford us no protection. Wicked men and devils are let loose upon us. They have entered the dominions of Jehovah, and are fast subverting his kingdom. Nothing can be done. The work of desolation must go on through eternity, for God cannot control the actions of his creatures without destroying their freedom, or becoming the author of sin. Thus my hearers, you see the condition we are in. It is gloomy and awful beyond description. And is it so? Must God forever look with regret and grief upon his creation, because he cannot stay the work of ruin carried on by his rebellious creatures?

That wicked men and devils very much need a gov. ernor, one who can control them at pleasure, you must, I think be convinced. And why then do you object to the absolute supremacy of Jehovah? Is not God qualified to reign?

He is infinitely wise. He knows perfectly what is for the best. There can be no objection to his government on this ground.

He is infinitely good. He is disposed to do every thing in the best possible manner. In this respect he is qualified to reign.