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BY THOMAS SNELL, A. M.

NORTH-BROOKFIELD, MASS.

SOVEREIGN GRACE.

ROMANS IX. 21.-Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour ?

THESE words are used by the Apostle to illustrate and defend God's absolute sovereignty in his dealings with mankind. The argument is this: If the potter, who forms vessels of clay, has power to make of the same lump one vessel for a more, and another for a less honourable use, according to his own discretion; then, surely, God, the Proprietor of all things, has the same power over the fallen race of men, who were formed of the dust of the earth. He has a right to exercise his own discretion in raising what part of the human race he sees fit to the honours and privileges of the gospel; and, out of the same corrupt mass of mankind, to form whom he will for glory, and leave whom he will to pursue their chosen way of disobedience. That this is the reasoning of the apostle, is evident from the verses which immediately follow: There God is said to have "endured with much long-suffering the vessels of wrath fitted to destruction; and made known the riches of his glory on the vessels of mercy, which he had before prepared unto glory." A word is used in the original, which signifies, that the vessels of wrath fitted themselves for destruction. This they did by their obstinacy in sin. But with respect to the vessels of mercy, it is written, that God prepared them unto glory. Out of the great mass of mankind, universally corrupted and ruined by sin, God, in his infinite mercy, by the energies of his Holy Spirit attending the gospel, sanctifies and prepares a people for heaven. In this work of grace, he exercises his sovereign power in selecting what portion of the deformed mass he pleases, no less than the potter does in forming his vessels of clay.

That God does exercise a sovereign pleasure in converting and saving sinners, cannot escape the notice of any, who attentively read the scriptures of truth. He said to Moses, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." Accordingly, God had mercy upon Jacob in distinction from Esau, no less than upon his posterity in distinction from all other nations. Among his descendants were many pious men, in consequence of their special privileges accompanied with the Holy Spirit; while all other nations remained in ignorance and sin.

In view of Pharaoh's hardness under divine rebukes, St. Paul observes, "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth;" or leaveth without mercy, giving them up to their own wilful hardness of heart. He expresses the same sentiment, when speaking of the vessels of wrath, who under God's patience fitted themselves for de

struction, and the vessels of mercy whom God prepared for heaven; Even us, says the apostle, whom he hath called, not of the Jews only, but also of the Gentiles. These vessels, in succeeding verses, are called, God's people, his beloved, and his children. They were sinners of the Gentiles, whom God in sovereign mercy had sanctified; while most of the Jews and many of the Gentiles continued in the service of sin. The Son o God has the Father's promise, that, in the day of his power, his people hall be willing, in the beauties of holiness. This promise is fulfilling in a revivals of religion; in which sovereign grace overcomes the obstinacy of sinners, and disposes them to serve God in holy love.

When we look at facts, recorded in sacred history, we are still further confirmed in the idea of God's sovereignty in the conversion of sinners. Among all the kings of Judah, no one was more hostile to the prophets and worship of God, or more engaged in putting down religion, than Manasseh. He had filled Jerusalem with innocent blood, established idolatry in his kingdom, set up an image in God's house, and seduced the people to do worse than the heathen. When divinely admonished, he would receive no instruction, neither would he take warning. Considering the pious example of his father, and his peculiar advantages for religious instruction, together with his cruelty, idolatry, and sin, we should think him one of the most improbable candidates for heaven, among all the crowned heads in that land; not Jereboam, nor even Ahab, excepted. Yet, while many, less vile than Manasseh, were left to persevere in sin and perish in the way of their choice, he was humbled into a spirit of repentance, and enlisted in the service of that God, whose altars he had demolished, whose prophets he had slain, and whose name he had cast out as evil. This notoriously wicked man was thus made a vessel of mercy, prepared for the glories of heaven.

The malefactors, who had the honour of suffering with our Lord, afford another striking illustration of our subject. They were both probably born and educated under the light of divine truth, and lived in the same general course of sin. Being detected in crime, they were condemned to die. While upon the cross, they both reviled the Saviour. Before they expired, however, one of them in a spirit of penitence acknowledged the justice of his sentence, reproved his companion, testified to the innocence of our Lord, plead with him for mercy, and left the world with the assurance of salvation ; while the other died as he had lived. To what shall we ascribe this difference, but to the sovereign grace of God?

I would mention but one other instance recorded in scripture, and that is Saul of Tarsus. He was learnedly educated at the feet of Gamaliel, a master in Israel. No man could be more shielded in self-righteousness, or more confident of his personal goodness and safety-and no one more bitter against the Christian cause. His zeal against the way of salvation by grace through a crucified Saviour, was, perhaps, never surpassed. He gloried in his privileges, his heartless morality, and his imagined perfection, and even in his opposition to the cross. Such a man must be a very improbable candidate for conversion to Christianity. No evidence could convince him of his error-no human influence control his feelings-no persuasion win him to Christ. Against conviction by argument, or persua

sion by entreaty, he was effectually guarded by the strength of his prejudices, the blindness of his mind, and the confidence of his hope. Still, in the space of one week, from breathing out threatenings and slaughter against the church, he became a warm advocate of the faith and cause of Christ. Thus he lived and died, sealing his testimony by his blood, and rejoicing in hope of glory through rich grace in a bleeding Saviour.

But what convinced this self-righteous pharisee of sin, broke down his bigotry and prejudices, opened his eyes upon his error, humbled his pride, and brought him to sue for mercy at the feet of Jesus; while multitudes, of the same general character, remained enemies of the cross? Not the influence of friends, surely; for they, if possible, would have hindered it— not the fear of enemies; for Christians were indisposed to harm him as a persecutor; and a powerful band he arrayed against him by becoming a Christian-not the lure of gain, nor the prospect of worldly honour; for his conversion, instead of promising honour and profit, would incur poverty and disgrace-not imbecility of mind or want of education; for his intellect was powerful and his education finished. To what then could this change be attributed? Were Paul himself to answer, from that world of light where he no longer sees through a glass darkly, would he not still say, By the grace of God I am what I am?

The whole history of the church bears testimony to the truth, that God selects the subjects of his special grace in a sovereign manner. He convinces and converts whom he will. We sometimes see the most irreligious families visited by his Spirit, and the most profane and thoughtless brought to repentance, while others who have passed for civil and correct men, have remained heedless amid the most affecting manifestations of God's power and grace. And why is it thus? We can neither assign nor perceive the reason; but can only say, Even so Father, for so it seemeth good in thy sight.

But notwithstanding this truth is so evident, there are certain general rules observed by the Great Head of the church, in perpetuating and extending his empire in this world of sinners.

God operates by his Spirit through the instrumentality of his word. His special work is therefore not to be expected where the Gospel is not published. How can men believe on him of whom they have not heard?

Sinners are rarely, if ever, converted where the distinguishing doctrines of the gospel are kept out of sight-or where its peculiarities are treated as absurdities. God honours his own truth, and not the inventions of men, in abasing the proud and preparing vessels for glory.

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The men of the world usually lie wrapped in the slumbers of spiritual death, till the people of God arise to trim their lamps and pray for the Spirit.

The subjects of divine grace are more generally found among those who have been religiously educated, and set apart by pious parents to be the Lord's. Still there are some such signal exceptions to most of these rules, as show, that God has mercy on whom he will have mercy.

But the doctrine, THAT GOD ACTS AS A SOVEREIGN IN SELECTING AND PREPARING FALLEN MEN FOR GLORY, instead of furnishing any just occasion for complaint, is matter of joy and praise.

This may appear from several considerations.

1st. The moral perfection of God, which is concerned in every part of his government, makes it desirable that he should act as a sovereign.

The glorious attributes of Jehovah render it perfectly safe for him to fill the throne of the universe, without having any one for his counsellor. No wisdom can be imparted to him by those whom he charges with folly; nor light thrown around any subject in his view, by minds comparatively dark. While doing his own pleasure, he does only what perfect wisdom and goodness dictate; and what will appear the more glorious the better it is understood. That he never acts from the impulse of passion without judgment, or from incorrect conceptions of things, or without sufficient reason for acting as he does, is certain from the perfection of his nature. The excellence of his character is carried into every act of his sovereignty.

When God was about to visit Jerusalem for the sins of the people, he told them by his prophet," Ye shall know that I have not done without cause all that I have done in it." This general idea is correct concerning all God's works. He has good reasons for every act of his government. But his motives are drawn from his own perfect mind. Could we see all things as he sees them, we should discover his wisdom and rectitude in all his ways. And the fact, that he does not always assign the reasons of his conduct, nor enable us to perceive them, furnishes no evidence, but that in doing his own will, he is uniformly directed by wisdom and goodness that can do no wrong. While we have the privilege of looking into God's works to see his glory, we have no right to arraign and condemn them; nor to demand the reasons of his conduct. Still he has so far unfolded his character, and disclosed the general reason of his conduct, as should perfectly satisfy his creatures, and secure entire confidence in his sovereign administration.

When God passed by apostate angels, and provided a Saviour for guilty men-when he chose from among all the nations of the earth, the seed of Abraham for his peculiar people, to whom he sent his word of truth and grace; and many of whom became heirs of salvation-when he subdued the opposing heart of one of the malefactors crucified with Christ, while the other was left in his obstinacy-when he humbled Saul of Tarsus, while his associates in persecuting the church perished in their rebellion-he acted in view of reasons satisfactory to his own perfect mind. And these same reasons will make his sovereignty to appear infinitely glorious in the view of all holy beings, when eternity shall pour its light on such interesting subjects. To say that God does not exercise his sovereign pleasure in preparing for glory vessels of mercy from among our fallen race, because it would seem arbitrary and partial, is arguing from false premises; since he has as good reasons for leaving some wilfully and wickedly to reject the Saviour, as for drawing others by the cords of love.

2nd. In reclaiming some of his apostate creatures, God bestows upon them an unspeakable blessing.

What he does in forming them for glory is a substantial good-a real addition to the sum of holy and happy intelligence. This consideration should silence all complaints against the sovereignty of God in turning some of our apostate race from the ways of death. If one portion of the corrupt mass

of mankind be formed for the Master's use in his holy kingdom, is it not matter of rejoicing, even though the rest should remain without form or comeliness? Preparing these vessels for glory is a real blessing, both to themselves and Christ's holy kingdom. Intelligent creatures, then, in all worlds, instead of making it a subject of complaint, should rejoice in it. Why should the eye of any one be evil because the Lord is good? If in his plenteous mercy, he gives more to some, than they can claim, though it be not given to me, still it is just occasion for praise and thanksgiving to God. And that it is not matter of actual rejoicing with all, is to be ascribed to the want of that love which seeketh not her own, and in the midst of suffering rejoices that others are happy. We hear of joy in heaven when one sinner repents, and if the spirit of that world reigned in our bosoms, we should also rejoice, if only one solitary sinner were redeemed. All complaints against God for doing his sovereign pleasure, spring from feelings, that can never harmonize with the songs of angels or with the supremacy of Jehovah.

3rd. God would have been just in leaving all to perish in sin.

Mercy always supposes the destitution of rightful claim in him who receives it. Since condemned sinners can be saved only through the mercy of God, there could have been no reasonable complaint, had he given up all to indiscriminate ruin. This would have been an act of strict justice. Who of our sinful race would presume to lay claim to the favour of his dishonoured Sovereign, since he has forfeited every thing by rebellion? He is allowed to plead for mercy, but can claim nothing as his just due, but shame and perdition. The whole system of means—all the successive dispensations for man's recovery, are perfectly gratuitous. The great atoning sacrifice for sin, the revelation of divine truth, the sanctifying operations of the Holy Spirit, the remission of sin, and the gift of eternal life, all flow from the unmerited favour of the Most High. If then all mankind might have been justly left without mercy and without hope, the Lord may, surely, have mercy on whom he will have mercy, without giving any reasonable occasion for complaint. If he could have been gloriously righteous in showing favour to none, surely he is not less so, in granting saving grace only to some.

4th. When God in his sovereign pleasure effectually calls some of his sinning creatures, he does no wrong to others.

He leaves them with the feelings they cherish, in the course they have chosen, and in the state they desire. They wish not for the God the Christian serves, nor for the employments in which he delights. They are disposed to think his faith irrational, his devotion unpleasant, his self-denial folly, his humility degrading, and his hopes visionary. The things of the Spirit of God are foolishness to the natural man.

It is not to be forgotten, that all who hear the gospel have life set before them; no less those that perish, than those who are saved. But they choose the evil and refuse the good. By the terrors of the Lord, by the love of Christ, and by the value of their souls, they are entreated to repent; but still they obstinately refuse. They are joined to idols and God lets them alone:

they are wedded to their sins and he gives them up to their hardness and impenitence of heart. They perish because they will cleave to their sins

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