and refuse offered mercy. Who can pretend that God does them wrong, in suffering them to make their own choice, however unwise and fatal ?

It is also to be remembered, that gospel sinners make this choice in view of consequences. They are faithfully counselled and warned. Their way to death is often intercepted by the stern rebukes of conscience, by the kind admonitions of friends, and by the alarms of providence, as well as by the threatenings of Sinai. Still, keeping their backs turned upon Christ and heaven, they rush through all restraints, and obstinately seal their condemnation.

Finally; The exercise of divine sovereignty in the sanctification of the saved, hinders no others from entering the kingdom and sharing with them in the blessedness of heaven. The fact that some are reclaimed and prepared for glory, is not the reason why others perish in unbelief; it makes impenitent sinners no worse, unless they complain, oppose, and blaspheme; neither does it throw any obstacle whatever in the way of their salvation. The path of life is never so thronged as to obstruct the Christian pilgrim; nor the kingdom of heaven so filled, but that there is still room.

The salvation of all the ransomed has not diminished the ability, nor exhausted the fulness of Christ as a Saviour, nor drained the treasures of God's pardoning grace. Neither has the conversion of some excited them to oppose that of the ungodly; but rather prompted, them to labour and pray for the repentance of their former companions in sin. The conversion of some around them by divine grace, instead of throwing any impediment in the way of their reconciliation, should awaken their fears and excite them also to flee from the wrath to come; since, however vile, they may perceive their own salvation to be possible, unless they obstinately refuse subjection to Christ. The repentance of others, under the influence of the Spirit, adds nothing to their danger, robs them of no advantage, and is no encroachment upon their rights. They may still have a seat in the sanctuary, have access to the divine oracle, ask for mercy, and come to Christ for redemption.

If these things be so; where shall we find occasion for complaint against the sovereignty of God in the salvation of sinners? or why shall we not be cordially reconciled to the thought that he does his pleasure among the inhabitants of earth?

Our subject suggests the following reflections :

1. The sovereignty of God in saving sinners is a very different thing from what many suppose it to be. It has been represented, as God's making men happy or miserable without any regard to character; and even punishing them because he had power to do it, and without any respect to the laws of righteousness, or any reasons for doing as he does. But we have seen that God is far from saving some and condemning others through caprice and partiality. He never acts without satisfactory reasons, while in the most perfect exercise of his sovereign pleasure-reasons, though often beyond our sight, yet perceived by infinite wisdom and approved by perfect goodWhatever is necessary to display the excellence of the divine character, to vindicate the rights of the Godhead, and secure the blessedness of his holy kingdom, respecting the salvation of men, God will see accomplished in the actings of his wise sovereignty. These objects are steadily regarded in leaving some to fill up the measure of their iniquities, and in reclaiming

ness.

others, once equally rebellious. Whatever God may do in forming vessels for glory among our guilty race, where he has a right to dispense his blessings, and bestow his saving grace as he pleases; he will regard nothing but character in the decisions of the great day. Those who have not washed their garments and made them white in the blood of the Lamb, will have no share in pardoning grace, or in the joys of heaven.

2. Christians owe all their scriptural hopes of heaven to the sovereign mercy of God. That you, my brethren, are restored to the divine image, is not to be ascribed to any natural goodness or personal worth, that gave you a claim upon God, or that placed you within the scope of the gracious promise. In view of gospel grace, and your own pollution, and the miseries of sin, you renounce all such pretensions. Nor will you ascribe it to your parentage, or any worldly distinctions, since God is no respecter of persons. With the humble Apostle, you will impute it to the sovereign grace of God; and, in view of a depraved heart, and an unprofitable and erring life, you will be ready to say, with admiration and gratitude, "Lord, why was I a guest ?" That you have been effectually called, you will ascribe to the same free grace that provided a Saviour, and feel no less obligation to God for his Holy Spirit, in turning you from sin, than for his Son as an atoning sacrifice. A sense of this obligation you will cherish; and, while humbled at the footstool, and accounting yourselves less than nothing, with grateful hearts you will ascribe the glory to God, that you can hope for heaven, and while in the body have an earnest of the glorious inheritance.

3. Opposition to the doctrine we have considered, though common, is wholly groundless. The Apostle supposed that wicked men would complain. "Thou wilt say, then, why doth he yet find fault, for who hath resisted his will? Nay, but, O man, who art thou that repliest against God?" When Christ preached this doctrine at Nazareth, the people were filled with wrath. The carnal mind, full of selfishness and pride, is opposed to the truth which pours contempt upon all worldly distinctions, and abases rebellious worms. But who, in his right mind, can object to the sovereignty of God, since it is wise, holy, and good, such as humble souls rejoice in? The misery of sinners does not consist in their being in the hand of their Creator; but in their rebelling against his government. It is thy sin and shame, O man, to reply against God; it would be thy wisdom and glory to bow at his feet, and to resign thyself to him, to be moulded into his blessed image! The controversy that aspiring worms maintain against God, is certain in its result. They will lie down in sorrow. None but humble souls will find peace and safety, when God shall judge the world in righteousness.

Let me then, in conclusion, affectionately beseech sinners, as in Christ's stead, Be ye reconciled to God. It is, indeed, matter of exultation that God reigns as a Sovereign. For, the Judge of all the earth doeth right. The sovereignty of God is that of absolute perfection, and is therefore infinitely desirable. If He cannot do his pleasure, with safety to his kingdom, who can? Shall we, with all our sin and blindness, be his counsellors? Shall we presume to teach infinite wisdom, or give a more happy direction to perfect goodness? Rather let us cheerfully submit to the only wise God; and while angels rejoice that he fills the throne, let all the earth be glad.

DANIEL, III. 18.-But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.

NEBUCHADNEZZAR, king of Babylon, was a proud idolater. Not satisfied with his existing gods, he conceived the design of rearing a magnificent image of gold on an open plain. Having finished it according to his design, he resolved to dedicate it with great parade. He despatched messengers to summon together all the chief men of his extended empire. Being assembled, they were required, on penalty of being cast into a burning furnace, to fall down and worship the towering image. Among the multitude assembled were three devout Jews, who occupied stations of high honour and authority in the kingdom. At the given signal, all but these three bowed themselves before the idol god. They could conscientiously worship only the Most High. The king, being informed of their disobedience, was filled with wrath, and summoned them to his presence. Is it true, said he, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? With this rebuke, he gave them another opportunity of complying with the impious edict, and thus avoiding the dread punishment he had threatened. They at once gave him to understand, however, that they could neither comply with his demand, nor were anxious about the consequences of refusal. They assured him, that the God whom they served was able to deliver them even from the burning fiery furnace: but whether he would thus deliver them or not, they could not serve his gods, nor worship the golden image he had set up. Upon which, the enraged king ordered them to be bound, and to be cast into the furnace, raised to a sevenfold intensity of heat.

No. 12.-1

But God, whom they thus publicly honoured, interposed. The flaming element was not suffered to hurt them. Their chains fell off: and they walked amidst the furnace in perfect composure and security. Here was unyielding regard for the authority of Jehovah; and here was demonstration of the everlasting truth, that they who trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth for ever.

We are led by the passage to contemplate the NATURE and the IMPORTANCE of CHRISTIAN DECISION.

I. ITS NATURE.

Christian decision, in general terms, is an inflexible regard for the will and honour of God. It is a firm adherence to that course of conduct, which God has manifestly shown to be the path of duty. It is opposed to a wavering, timid spirit, and a partial discharge of religious obligations. In illustrating its nature, a few of its characteristics may be distinctly considered.

1. It is always exercised with special regard to the will of the Most High.

In this respect, it is distinguished from a native decision of character. The latter is an inflexible adherence to the course marked out by one's own mind. That course may be in accordance with the will of God, or it may be in direct opposition to it. The determination of the individual is formed; and it is not easily shaken, whether it be morally right or morally wrong. But the man of Christian decision resolves, and acts accordingly, in view of the manifest pleasure of God. His explicit precept, or plain providence, gives shape to every determination. That precept or providence is looked upon as the foundation of duty and hence the course determined upon is right in itself, and worthy to be pursued, through evil report and through good report. And thus, true Christian firmness, and indeed heroism, may exist even in connexion with a native timidity of character.

:

Of this nature was the decision of the three Jews in Babylon. They refused to obey the impious mandate of Nebuchadnezzar, not from obstinacy, but because the law of the Lord was graven upon their hearts. That law clearly marked out their course of duty in the given case; and they could not do otherwise than pursue it. Whether they possessed native fortitude or native timidity of spirit does not appear; but they had that regard for the character, and government, and worship of the Most High, which inspired them with unconquerable resolution.

2. Christian decision is exercised in regard to matters of real importance.

Among mere worldly men, a certain robustness of spirit is often exhibited as decisively in matters of indifference, as in matters of moment. Of two ways, each may be pursued without crime, and without damage to any one: but there is a partiality for one course, and that course must be pursued at all hazards. Nothing of importance is depending upon the man's decision; and yet he is immoveably fixed. His firmness under such circumstances is a native obstinacy of character; not that exalted temper of mind, which asks for the path of duty, and fearlessly pursues it.

4

In matters of trivial concern, true evangelical decision may be easy and yielding. It exhibits a due respect for the feelings, wishes, and prepossessions of others. It was a bright characteristic of the apostle Paul; who was yet ready to become all things to all men, that he might by all means save some. At the same time, in matters of real moment, evangelical decision displays itself with unshrinking promptitude and perseverance. And such was the case, in which those three men upon the plain of Dura were called to act. An attack was made upon the very foundation of all true religion. The most daring indignity was cast upon Jehovah; and to join the general homage before the idol god, would be to sanction the gross impiety of the king, as well as to disgrace their own religion, and blast for ever their character. It was a case, therefore, imperiously demanding the decision they exhibited. Every thing precious in religious principle, as well as every thing tremendous in religious sanctions, required them to act as they did.

3. True Christian decision is exercised with but little anxiety about consequences.

The three Jews before the haughty monarch of Babylon, in adopting the resolution they did, were governed by other considerations than such as too commonly exert a controlling influence. They occupied stations of rank and power. A solicitude about consequences would have whispered, these must be sacrificed, unless the impious edict is complied with.' The furnace with its blazing horrors was before them; and the burning wrath of the king they knew to be relentless. So that the prospect immediately before them was, of course, inexpressibly appalling. They knew, indeed, that the God of heaven could sustain and defend them; but he had given them no explicit pledge of protection. Still, in obeying the clear injunctions of conscience and of God, they were willing to risk consequences.

The moment the Christian begins to inquire how a given course of duty will probably affect his reputation, his means of advancement, or his safety; that moment he adopts a principle of action which is wide