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VOL. X. (Lomnraniaitimts. - Caution. “Do not err, my beloved brethren.” — James i. 16. These are the affectionate and cautioning’ words of a “ Ser -ant of Goand,” loved brethren.” Without attempting to consider the endearing relationship as implied by the terms * beloved brethren,” or without consuming time to show the many errors into which such kindred in Christ may fall, I will briefly refer to the imme diate connection of the subject upon which tbe Apostle treats, and see if he did not intend some particular point of error when be said, “Do not err, ray beloved brethren.” In the verses preceding these words of Caution , the Apostle treats of tbe source of error or evil, and in tbe verse following the text, he speaks of tbe source from whence comes “ Every good and perfect g ; fi,” even from the “Father of lights” It would certainly be an error for any “ beroved brother” in Christ to insist that sin and every g>od gift comes from one and the same source. Hence TBrr A-pomte-dr'.rlons his brethren against such an absurdity in the very introduction of the subject, by saying, “ Let no man say, when he is tempted, lam tempted of God ; for God connot be tempted with evil, neither tempteth he any man ; but every man is tempted when he is drawn away of his own lusts and enticed. Then when lust hath con ceived, it bringeth forth 6in ; and when it is fin ished, it bringeth forth death.” Then comes in the caution, “Do not err, my beloved brethren. Ev ery good gift, and every perfect gift is from above,” &c. As, therefore, it is very evident that the tempta tion to sin and every evil comes from a corrupt fountain, and every good comes from a pure and heavenly source, it is highly important to the peace and welfare of the “beloved brethren” to carefully notice this distinction, lest they should “err,” in this one very important point, by supposing that •In, and every evil comes as a consequence or le gitimate result of God’s predestination, instead of its being the consequence-or result of man’s diso bedience to God. Sin is tbe transgression of the law, and it bad its entrance into the world by the disobedience of one man. God has every where in bis l oly word manifested his hatred and displeas ure of sin. By man came sin and death with all their horrid consequences. Man sinned willfully Bad freely of his own accord. He was not tempt •d of God to do that which God had specially tpramanded him let to do. This would presto! DEVOTED TO THE SERVICE OF THE OLD SCHOOL BAPTISTS. “OSS SOBS, OHS SAMM*, ASB OSS COVINGTON, NEWTON CO., GA., MARCH 15, 1860. the Almighty in conflict with himself, and destroy the accountability of man. True, indeed, God is an Absolute Sovereign, and every sin or wicked act of men, or devils, is cir c um * scribed and kept within such bounds by bis Al mighty power, and firm decrees, that the M wrath of man shall praise him.” But still it is equally true, as saith the Apostle, “ The wrath of man worketh not the righteousness of God.” Junes i. 20. The wrath of man of itself considered cannot praise God, it worketh not the righteousness ot God; but when God, in his overruling power and infiuite wisdom, turns the wrath of man as a just punishmeut upon transgressors, and makes the wicked to fall by their own counsels, and be caught in their own net, surely then the wrath of man praiseth God. In letting man go according to the lusts of his own heart, be becomes the instrument of his own chastisement and destruction, as in the esse of Ilaman, whose guilty neck was stretched upon tbe very gallows he had erected for Mordecai. If Ajmighty power keeps man back from his pur pose so that the counsel of God cannot be moved, aud turns tbe wrath of man to bis praise, by ma king the wicked acts of men the instrument of their own defeat and punishment—gujlty and of fending man is none the less guilty, neither dare be, in justice to say, “ Why doth he yet find fault, for who hath resisted his will !” “Do not err, my beloved brethren.” Do not err by saying that be cause God is a Sovereign, and works, aud none can hinder, that you are thereby influenced by him to sin and disobey him. God tempteth no man with evil. Every man is tempted when lie is diawD away of his own Inst, and enticed. Sinful men need never think to excuse their crimes by plead ing that God’s glory is promoted by their wicked deeds. If God controls wicked men and devils, defeats their wicked purpose, carries ou and ac complishes his whole purpose without being de seated or frustrated iu anything, this wiil form no excuse for the sius and rebellion of any of his crea tures. If lie so governs the world in righteousness as to make “our unrighteousness commend his righteousness,” What shall we say f This was an enquiry of Paul. Shall we say that God is un righteous, who taketh vengeance! No; we must not say so. “Godfoibid.” Rom. iii. s—B.5 —8. But while tbe Apostle thus argued the question, some “unruly aud vain talkers” seemed to view his doc trine in bo other light than that man should sin as the necessary result of God’s predestination.— Some ol them went so far as to “ affirm” that l’au! aod his brethren said, “Let us do evil that good may come.” This was a base slander upon the Church of God, then, and it is equally so yet. — Good CBS not come of evil oi itself considered. Ev- ery good comes from God,aod he is not the source of any evil, only where the term evil is used in the Scriptures as a just punishment from Gad against transgressors. The Lord is good, and his good ness is manifested in the administration of justice against the wicked. I know full well that the plan of salvation was ordered in all things, and sure, before God made ibe world, and it embraced the salvation of sinners by the death of Chiist, that he, as their surety, should bear their sins in his own body, on the tree of the cross, redeem his people ficm all ini quity, and raise them up at the last day to a high er state of bliss and glory, than even Adam was in before be sinned, but this provision of grace could not have had any influence on the mind of Adam to induce or draw him away from obeying Gou*a law, for he knew nothing of any such plan of grace. To tempt in the sense of which the Apostle James speaks, is to induce, draw away, or entice to evil. In this sense God teuipteth no naan. But every man is tempted when he is drawn away of his own lust, and enticed. “Do not err, my beloved brethren.” Do not err by supposing that the predestination of God brings any of his crea tures under offttßations to sio against him. Gofl’f eternal purpose, iu providence and grace , does Dot furnish any motive on the mind of men to do that which the Lord, in his law, has told them not to do. But still such is the transcenaaut riches and glory of God’s wisdom, love, power, and grace in the salvation of all the heirs of piomise, that though til has reigned unto death, eveh so might grace reign, through righteousness , unto eternal life, by Jesus Christ our Lord. Sin, death, and hell; men, angels, and devils, are all under the government and control of Al mighty power, and he will therefore bring every woik into judgment, with every secret thing, whether it be good or whether jt be bad. The Lord reigneth —lot the people rejoice—rejoice in the government of God. But some will sav, Why should the Lord bring men to judgment, it he reigns, and governs, and suffers such horrid crimes as theft, murder, and bloodshed to take place under his immediate gov ernment ? But stop a little. Would you charge an absolute eartUy sovereign with being the cause of the wickedness of his disobedient subjects l Surely not. And if be brings all his disobedient subjects to justice, and carries on his government on strict principles of without being de feated in anything, should we not reverence and stand iu awe of such a monarch f Then bow much more should we rejoice in the Absolute Gof er ument of our God! Did he not have complete NO. 6