are not to expect, that God will, by his power, cause them to accept of it, unless he pleases. 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, reply against God. There are those, who deny the sovereignty of God, in the dispensations of his grace. They reply against the testimony of his word, and the facts which take place under his government. The opposition of some has been daringly expressed, by saying, If I believed this of God, I never would concern myself about duty, or futurity, nor care to what lengths of sin against God, I might proceed.'-You will easily see, what is implied in opposing the sovereignty of God. It is replying against any of his administrations.

If you, in the anguish of your heart, are sensible, that you have more or less of this spirit. I wish you to reflect seriously upon it. Consider well that expression of an inspired writer, "Nay, but, O man, who art thou that repliest against God? Shall the thing formed, say to him that formed it, why hast thou made me thus?" You would not stand forth to give God counsel, tell him what worlds to make-what creatures, and what laws to give them-how he shall deal with criminals -with criminals who reject offered mercy. You would not presume to tell him, wherein his own glory lies, and by what the interests of the universe may be secured. Shall a man tell infinite wisdom, what is wise, instruct Omniscience, teach his maker? And does opposition to the sovereignty of God, in his administrations, fall much short of this? If you are tempted to disbelieve this sovereignty, I entreat you to consider, whether it be not presumptuous, in a mortal man, to attempt to rob the character of God, of a necessary and desirable 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 spirit, which is willing to admit of no superior, and will not be dependent? When we can command the earth to provide us bread, forbid disease to approach us, direct the king of terrors to keep at a distance, and provide for ourselves, we shall not need a superior; till then it is our wisdom to cast ourselves upon the protection of God, and rejoice in his wise and universal government. Consider, 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 showing respect to persons, though he makes one a vessel to honor, and another to dishonor, with a view to promote the public good, and is not at all influenced, by

private affection. If this be unjust, show him the person that is treated worse than he deserves.—What wickedness to reply against God, for having mercy, on whom he will have mercy, and giving over whom he will, to their own way; what presumption? How awful to say, if I believed in the sovereignty of God, in choosing the vessels of mercy, I would not care to what extent of wickedness I might proceed. Look at this. Is it meet to say this to him who offers mercy, that mercy which the sinner rejects. What if God, willing to shew his wrath and make his power known, at present, endures this from sinners, with much long suffering, while he offers mercy, and while they, as vessels of wrath, are fitting for destruction? Will they not, in this way, be soon fitted? They hide their talent, because they say, God is an austere 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, amidst 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?"

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I have written so largely on this subject, because the sovereignty of God is a main doctrine of Christianity. It is the great subject of the controversy, between God and sinners. It is that, to which in the first place, the sinner must be reconciled. Till he has sufficient confidence in the perfections of God, to trust him with the government of his own world, he never can be suited with his dominion.

Since the sovereignty of God is not an unreasonable, capricious management; but the result of counsel, wisdom, and goodness since he must be a sovereign, or he can do nothing. and since his government is desirable, all objections against it, are unreasonable, and abominable: they proceed from depravity and arrogance.

The government of God is our principal source of consolation. When evils abound, and wicked men are devising incalculable mischiefs, it is a consolation, that he can limit their progress, and say, hitherto shalt thou come, but no further, and here shall thy proud rage be stayed. When sinners are rejecting Christ, and taking the way to hell, he can arrest them in their course, and bow their hearts. He can have mercy on whom he will have mercy-his people shall be willing in the day of his power. You, I suppose, are convinced of the utter wickedness of your heart. You know by full experience, that the common motives to godliness can have no salutary effect on you. You then have cause to rejoice in this sovereignty. It is your only hope. God can, and who knows but he will subdue your heart.-Should you be recon

ciled to God, before this reaches you, you will impute your salvation to sovereign grace; not to any predisposition to goodness in yourself.

Let us join the praises of angels, on this subject, saying, "Alleluia, for the Lord God Omnipotent reigneth." That you may rejoice in this God, and choose him as your portion, is the fervent wish of

REVIEW OF DR. DWIGHT'S SERMONS.

XLVII. A Discourse, in two parts delivered July 23, 1812, on the public fast in the chapel of Yale College. By TIMOTHY DWIGHT, D. D. LL. D. President of that Seminary. Published at the request of the students, and others. NewYork, Printed-Utica, Re-printed. 1812, pp. 44.

A Discourse in two parts, delivered August 20, 1812, on the national fast, in the chapel of Yale College. By the same Author. N. York, Printed-Utica, Re-printed, 1813, pp. 48.

WE have intended for several months past, to take notice of these very able, opportune, and eloquent discourses; but the small portion of our work, which could be spared for reviews, has hitherto been insufficient for the purpose. Even now we shall be obliged to confine ourselves almost entirely to an abstract, and to a few selections which appear to us peculiarly interesting, as we cannot indulge in reflections of our own without risking the charge of prolixity.

The text of the four sermons is Isa. xxi, 11, 12. The burden of Dumah. He calleth to me out of Seir: "Watchman, what of the night? Watchman, what of the night?" The watchman said, "The morning cometh and also the night. If ye will enquire, enquire ye; return; come." The explanation of this passage of Scripture is, in substance, as follows:

Isaiah, having prophesied the ruin of Egypt, Syria, Moab, and other countries in the vicinity of these, turns to Dumah, or Edom, and represents that people, or one of them in the name of the rest, as calling to him from Mount Seir, and earnestly enquiring of him what is to be their destiny. He is addressed under the figurative character of a watchman, and replies that a period of prosperity is immediately before the enquirers, which will be succeeded by a period of adversi

ty. He urges them, if they are really desirous to know their destiny; to come and enquire at the mouth of God; to return to Him by returning to the religion from which they have departed, ever since the days of their first founder; to come again, and renew their allegiance to God. Ser. July, pp. 3—5. . The manner in which the passage in question was deemed appropriate to the occasion, will be seen in the following sentences:

"A religious assembly, gathered in this land at the present moment, can hardly be supposed to feel a spirit of indifference with respect to the existing state of the world, and particularly of their own country. At no time since the deluge, has the situation of the human race been so extraordinary; the world so shaken; or its changes so numerous, sudden, extensive, and ominous. He who is indifferent to these things, must be supposed to have neither heart, nor understanding, nor eyes, nor ears. In addition to all the other solemn and ill-boding events of the present period, to use the language of our chief magistrate the righteous Providence of God, has permitted the nation to which we belong to be engaged in an offensive war, the multiplied evils of which must be felt by all, but its end cannot be discovered by human agency.' Qur own cause as well as that of the rest of mankind, is now in agitation. Even if we have been able to behold with indifference the general convulsion of the world, and to see nation after nation blotted out from under heaven, it can scarcely be credible, that the most stupid among us can fail of being serious, solemn, and solicitous, when our own case is under trial, and when our allotments are now, perhaps, to be finally settled." p. 6.

The period in which we live, is, in the opinion of the author," marked out in prophecy as a part of that which is included within the effusion of the seven vials." The fifth of these he considers as having been unquestionably poured out at the reformation,' and states his reasons for that opinion. pp, 7-9. If this scheme is correct, we are under the sixth vial, or the seventh.

The preacher then quotes from the Revelation the description of the two last vials, and places after each a perspicuous statement of what he supposes to be the meaning of these interesting predictions. No abridgment could be materially shorter than the discussion itself; to this, therefore, we must refer our readers for satisfaction. Dr. Dwight differs from Mr. Faber, Mr. Smith, and others, with respect to many particulars in those prophecies, which are generally considered as intended to describe the present state of the enemies of the church, and their future state on earth between the present day and the introduction of the millennium. According to this scheme, we are much further advanced to

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ward that happy period, than according to theirs. This trait of itself is enough to enlist all our good wishes in its favor. We do not design to point out, much less to examine, the points of difference alluded to. Most probably all writers on the prophecies are in some error, though we cannot doubt, that a real progress has lately been made, and is now making, in the discovery of that truth, which was designedly concealed, till Providence should make it known to mankind by the course of events.

Under the sixth vial, if the scheme here developed be correet, the strength. wealth, and safety of the spiritual Babylon, i. e. of the Romish Church, were to come to an end; and the nations under her influence were to be prepared by every species of deceit and of secret mischief, particularly by the systematic propagation of infidelity, for the day of God's signal vengeance. This vial may, therefore, be supposed to have been poured out during the century preceding the year 1792; but especially during the latter part of that period. Whoever admits the accuracy of this statement. must of course admit, that continental Europe has been experiencing, for the last twenty years, the plagues of the seventh vial. If so, we may look forward with eager confidence to that day, which already seems to dawn upon the world. Though not prepared to adopt the scheme of Dr. Dwight in all its parts, the perusal of these sermons with a view of the present state of the world, and the recollection of what has taken place within the compass of our memory, have impressed us with the full belief of these most consoling propositions; that the Church of Christ has seen the time of her greatest depression; that the interests of religion are rising in the world, and will continue to rise without intermission, till the truth shall be universally believed and obeyed; and that the enemies of God and his cause are rapidly hastening to the ruin which has been long predicted.

In stating the reasons why he thinks the present period included under the two last vials, Dr. D. gives the most vivid and eloquent description of the origin and progress of modern infidelity, from which we extract the two following paragraphs as a specimen :

"About the year 1728, the great æra of Infielity, Voltaire formed a set design to destroy the Christian religion For this purpose he engaged, at several succeeding periods, a number of men distinguished for power, talents, reputation and influence; all deadly enemies to the gospel; Atheists; men of profligate lives. This design he pursued with unabated zeal 50 years; and was seconded by his associates with an ardor and industry, scarcely inferior to his own. In conse