pensations, every relation and bearing of the moral government of his God. He neither maintains the rights and claims of the governor on his rational creatures; nor does he enforce upon the redeemed those services of loyalty, love, and gratitude, which are due from them who " are bought with a price," and should glorify God with their bodies and their spirits which are his.*

Thus Doctor Hawker neither gives the leading features of the saints, nor points out nor enforces the appropriate duties of the servant of God. He will not admit of addresses to sinners, and omits the obligations of the saints; so that upon his plan the authority of God, in the preceptive part of the divine word, is rendered nugatory; and after all the Doctor's pretentions to an exhibition of superior privileges, the loyal, affectionate, and grateful disciple, would require a large and an important addition; embracing the precepts of his Lord and King: he would say, "He

1 Cor. vi. 20.

that loveth dwelleth in God, and God in

him.'

"*

"This is the love of God that we

keep his commandments, and his commandments are not grievous."+

* 1 John, iv. 16.

+ 1 John, v. 3.

SECTION VI.

Doctor Hawker defective on the Kingly Office of our Lord Jesus Christ.

་

NOTWITHSTANDING all the censures which Dr. Hawker so abundantly and constantly casts upon his brethren in the ministry, and the confidence with which he exhibits his own religious system, it is very evident that, in supporting his own professions of gospel truth, he is exceedingly partial and contracted.

The sovereignty of God in his purposes and acts is, as already acknowledged a part, a very important part, of the system of divine grace. But the moral government of God is also an essential part of the same system, and is certainly of equal importance: like the cherubim and wheels in Ezekiel's vision,* however in appearance diversified, complicated and distinct, they are in the strictest

Ezek i.

union, their motions are in perfect concert, and all their movements contribute to the same end. It is the conjunction of the sovereign and moral government of God, in the economy of the gospel, which constitutes both its peculiarity and its excellence: by this all possible relations, rights, obligations and proprieties are secured and maintained.

The evils which arise from separating the sovereign and moral government of God, are strikingly illustrated in those who take the opposite extremes. They regularly become partizans. It engenders supercilious conceits, partiality to some parts of revelation, party phraseology, bitter contentions, unworthy suspicions, severe censures, and too fres quently the sentence of condemnation.

These sad effects too often and very lamentably appear in the writings of the venerable Doctor Hawker. In almost every tract he has of late years published, the attentive reader will discover, not what we would all of us rejoice to see, the great, dignified and gracious divine, which would so well become his venerable age, and his station in the

church of which he is a minister; but on the contrary, he will with deep regreto perceive too great a conformity to the contracted and censorious partizan.

Fixed as the Doctor is in his system, bold inchis professions, and severe in his censures, he is by no means free from the charge of not acting up even to his own professions. He thus addresses his reader:

Reader! what are your views of this subject? How have you dearned Christ? If he who taught Paul hath taught you, surely you cannot dook on in the present day but with great concern, when, every where around, we behold a yea and nay gospel so very generally substituted in the place of the full, free, and finished salvation of the Lord Jesus Christ. Where shall we go, to what congregation of what are called evangelical churches shall we join our selves, to hear the person, work, offices, characters and relations of the Lord Jesus Christ, held up as the alpha and omega, in God's view and his people's view, of the