good man, which I think you cannot do, or you must believe him, as he declared himself, to be sent from God." A few powerful arguments in favor of the Christian religion were then presented to her mind, and were the subject of conversation. She was desired to think of them seriously, to endeavour to answer them, and candidly to declare, at their next meeting, any doubts or difficulties, that had arisen in her mind. "We are not afraid," said the person with whom she was conversing, "to have this subject thoroughly examined, and I have no doubts, in a dependence on God, that I shall be able to meet any objections, that may be brought against it. Above all, let me exhort you to earnest prayer, for every good and perfect gift cometh down from above." The next day was the Sabbath. On the second day of the week, the writer called again, but she had just recovered from a severe attack of pain, and he thought it best to retire, without seeing her; but left for her perusal 'Leslie's Short and Easy Method with the Deists,' abridged by Wrangham, and Littleton's Conversion and Apostleship of St. Paul.' It is unnecessary, however, to trace the successive steps, by which she was led from the cold and comfortless state of infidelity, to a belief in the pure and enlivening religion of Jesus. The author of this communication continued to visit her, and on a certain day, on inquiring how she felt, she answered, "I am • Leslie. I do not much, much better. mean," she continued, "that my health is better, but my mind is at ease; I believe in Jesus Christ." No words can convey an adequate idea of the pleasure, the delight, which was experienced by the person she was addressing, when she made this declaration. She was requested to give a reason of the hope that was in her. "I have seriously reflected on what you have said to me," was her reply. "I have read one of the books you left,* and am reading the other; and I have prayed very earnestly, that I might be led to the truth." She then repeated distinctly, some of the more powerful arguments that had been adduced, with her reflections upon them, and declared her thorough conviction of the truth, and divine authority of the Christian religion. By these steps, by a serious attention to the evidences of religion, and earnest prayer to God, she obtained a faith which overcame the terrors of death, a repentance, which I trust has not needed to be repented of, and a hope which entered within the veil, and excited ardent aspirations after the bliss of heaven. When she became a believer in Christ, she read a part of his gospel, was more and more convinced of its truth, and derived from it a comfort, she had never before realized, and indeed of which before, she had no conception. From the account now given, it will appear, and I wish it should distinctly appear, that, 1 though this faith was "the gift of God," in answer to humble prayer, yet it was not a sudden conversion, produced by an irresistible operation, exclusive of means; but the fruit of a conviction, effected by the use of means, and by the blessing of God upon a calm, deliberate inquiry. I wish it also to be known, that it was not the effect of terror, nor was there any appeal to the passions, till the understanding was fully convinced. On the day of her death, the humble instrument of this work was again with her, and had an opportunity of observing the effect of her new faith, and her new comforts, at the most trying period. She was perfectly calm; desirous of dying, that she might be with Christ, but willing to live, and even to endure years of pain, if it were the will of God. The words of St. Paul, in the fifteenth of Corinthians, 'O death,' &c. were repeated to her; and when it was said, "Christ has plucked out the sting of death," her answer was, "I feel it, I feel it sensibly." In short there is reason to believe, that love to God in Christ Jesus was the last passion which warmed her heart, and it is certain, that the name of her. Saviour was the last word that hung upon her lips. She fell asleep in Jesus, and, I trust, has received "the end of" her "faith, even the salvation of" her "soul." To this narrative, it may be pertinent to subjoin a paragraph from a Sermon by the celebrated Mr. Jay. "Many are too prone to look case. for a conversion, always uniform, not only in its effects, but in its operation, and too much bordering on the miraculous. The soul must be exceedingly terrified with fear; then overwhelmed with anguish; then plunged into despair; then suddenly filled with hope, and peace, and joy; and the person must be able to determine the day on which, and the sermon or providence by which the change was wrought. But this is by no means necessarily nor generally the There is a variety in the temperaments and habits of men, and in the methods employed to bring them to repentance. And we should remember, that there are differences of administration, but the same Lord;' that often he prefers to the earthquake, the wind, and the fire, the small still voice; that he can draw by the cords of love and the bands of a man; that he can work as effectually by slow, as by instantaneous exertion; and that he can change the soul, in a manner so gradual and mild, as to be scarcely discernible to any, but the glorious author. And here, my brethren, we are furnished with evidence from analogy. In nature, some of God's works insensibly issue in others; and it is impossible for us to draw the line of distinction. The path of the just is as the shining light, which shineth more and more, unto the perfect day.' But who can ascertain, which ray begins, or which ends the dawn. lf you are unable to trace the process of the divine life, judge by the result. When you perceive the effects of con version, never question the cause. And if perplexed by a number of circumstantial inquiries, be sat isfied, if you are able to say, "One thing I know, that whereas I was once blind, now I see."" THOUGHTS ON THE SOVEREIGNTY OF GOD, AND MUCH has been said and writ-, ten on the doctrine of divine sovereignty; but different ideas have been entertained on the subject, different modes have been adopted in representing it, and different feelings have been indulged in view of the doctrine. It is, however, certainly desirable, that our views of the subject should be correct, and that the best mode of representing the doctrine should be ascertained. By the aid of analogy we obtain our ideas of the sovereignty of God. In early life we become acquainted with the sovereignty of earthly monarchs. The ideas we thus obtain, aid us in forming conceptions of the sovereignty of Jehovah. An earthly potentate, whose will is the law of his empire, is called an absolute sovereign, and his government, absolute sovereignty. But as such earthly sovereigns have generally reigned as tyrants, the idea of tyranny becomes too often associated with that of sovereignty. Hence, in the minds of many, to say, that God reigns as an absolute sovereign, is equivalent to saying, that he reigns as an unfeeling tyrant. But sovereignty and tyranny are very distinct ideas, and not necessarily connected, although they are too often associated in the characters and conduct of earthly princes. To act as a sovereign, implies no more, than to act with supreme authority. But to act as a tyrant, is to exercise power, in a cruel and unreasonable manner. An earthly monarch may act as an absolute sovereign, and yet all his conduct may be according to the dictates of benevolence; and all the distinctions he makes among his subjects, may originate from the purest motives. In representing the sovereignty of God, there should be great care that we do not associate with it the idea of tyranny. There are various purposes, for which the sovereignty of God may be represented; but no one of these purposes requires, nor even admits, the idea of tyranny to be associated. We may exhibit the sovereignty of God, to excite in men a sense of their obligations to love and obey him; to lead them to feel and suitably acknowledge their entire dependence for every favor, their guilt in transgressing his commands, the propriety of submission to his providence; and also to comfort the minds of his friends, under all their adversities, by showing them, that their "times are in the hands of the Lord." But in what light does it behove the ambassadors of Christ, to represent the doctrine for either of these purposes? If they had occasion to persuade men to love and obey an earthly sovereign, how would they naturally proceed? If they had ground for it, would they not endeavour to represent his character, as most excellent and lovely. Would they not expatiate on the wisdom and benignity, which had been displayed in the course of his administrations; his regard to the general welfare of his kingdom; his kindness and longsuffering towards the disobedient? If great distinctions had been made, in his treatment of different persons, would they not endeavour to show, that these afford no evidence against his integrity, or impartiality; that the punishments he had inflicted did not proceed from malignity, or an unfeeling, capricious temper? If there were any instances of the king's conduct, which appeared dark and perplexing to his subjects, would not these ambassadors endeavour to impress the ideas of his superior wisdom, his more perfect knowledge of all circumstances relating to such cases, and of what the good of the empire demanded? And from the many evidences of his kindness, and the general benevolence of his character, would they not lead people to infer the certainty, or, at least, the probability, that in those perplexing cases his conduct was governed by the same friendly temper? Would not such a course of proceeding be the most likely to excite love and veneration for the charaeter of the king, and obedience to his laws? What better method could be taken to produce contrition in the minds of the disobedient, or to make the subjects feel pleased with their dependence on the sovereign; or to excite confidence and submission, under such trials as they might experience, by his general or particular arrangements? If this would be the best method for winning the hearts of people, to an earthly sovereign, why is it not the best method for reconciling men to God? God is indeed an absolute sovereign; his will is the law of his empire; his counsel must stand; he will do all his pleasure. But he is not a tyrant; he is a wise, benevolent, and fatherly sovereign. He worketh all things according to the counsel of his own will; but his counsel is unerring, his will is rectitude, his heart is benevolence, for God is love." He chastiseth his children, but "like as a father pitieth his children, so the Lord pitieth them that fear him." He punishes the incorrigible with death, but it is with the benevolence of a God:-"As I live, saith the Lord, I have no pleasure in the death of the wicked." Punishment is his strange work, not that in which he delighteth. His counsel is unfathomable, his judgments are a great deep, his works are like himself, incomprehensible; yet much may be known of God, of his counsel, and of his works. Enough may be known, to afford ample ground, to represent him as a sovereign perfectly amiable, and to vindicate his character against all charges, or suspicions of tyranny, unfeelingness, or cruelty. From the fund of intelligence contained in his word, and from the boundless munificence of his providence, towards sinful men, we may safely infer his wisdom and goodness, in those branches of his administration, which are to us "past finding out." We have evidence that "God is great er than man," and that he is better than man. On the ground of this evidence, we should all "Be still, and know that he is God." On the same ground, his ministers should answer the cavils of unbelieving and unreasonable men, and endeavour to persuade them to become reconciled unto God. With proper views of the nature of that sovereignty, which God exercises over his creatures, it must be a delightful thought to the humble, that "The Lord God omnipotent reigneth." But it is the boundless wisdom and love, which he exercises in governing the universe, that renders his character amiable, and his reign a matter of joy. Therefore, in all we say of his sovereignty, his wisdom and benevolence should be displayed, as the fountain of his eternal purpose, and the source of all his operations. If this be neglected, we may indeed state, or rather misstate some facts, but we shall probably exhibit a tyrant, in the place of a benevolent Deity. In describing the conduct of the most wise and benevolent earthly prince, it would be possible to represent him in the most odious light, while the speaker might confine himself to matters of fact. By stating the distinctions, which were actually made under his government, and concealing the reasons and motives of his conduct, he might exhibit the sovereign as a merciless tyrant. He might state, that the king promoted this and that man to office, and neglected hundreds of capable and well disposed citizens; that he caused one criminal to be imprisoned, another to be banished, and a third to be hanged, while he pardoned others, who were equally guilty; that some men were exempted from taxes, and favored with great salaries, while others were burdened for the support of these favorites; that from year to year many thousands were called forth, and sent into the army, to endure great hardships, or to be butchered by enemies, while others were allowed to be at home with their families; that he granted the petitions of some persons, and sent others away empty. Thus the speaker might proceed in enumerating the distinctions made by the king, in the exercise of his sovereignty, according to his own will, regardless of any opinions which might be entertained of his conduct. Before the declaimer had gone half through his discourse, his audience might be prepared to pronounce the king a tyrannical monster, deserving of a thousand deaths, and of the execrations of all mankind. After hearing this description, another speaker might rise, and admit every fact, the first had stated, and still affirm, that the representation given of the king's character, was really false and abominable; and then proceed thus: "The king, it is admitted, acts as a sovereign, but he is one of the most wise and benevolent |