.^^ i^ IMAGE EVALUATION TEST TARGET (MT-3) 1.0 SfKA Hi vt Itt 12.2 u I.I r lit 12:0 11^ I U |i.<^ ^ ^■ ^V-^ .^ Fhotographic Sdenoes CoipQratiQn «5\^ ^A^\ as VMS? MAM STMIT 1MnSraR,N.V. 14SM (716) 173-4303 4^ W^^ '\^ ><-^ ^ CIHM/ICMH Microfiche Series. CIHISM/ICMH Collection de microfiches. Cansdisn Imtitut* for Historical Microroproductiont / InttHut esnsdlen 4» mfororsproduetloM hislorf^iMS Taehnieal and BlMlogra|»hlc NoMf/NotM taehniquM m MUlographlquM Tlw liwtHut* has attwnp f d to obtain tho boat original oopy avaNaMa for filming. POaturaa of thia oofiy whtoh ntay ba bibUograpMcally uniquo, whieh may altar any of tho imagoa in tba raproduotion. or which may aigniflcantly ehanga tha tiaiial mathod of filming, ara ohaoliad balow. D D D D D D Colourad covara/ Couvartura da coulaur I — I Covara damagad/ Couvartura andommagia Covara raatorad and/or laminatad/ Couvartura raataurAa at/ou paWeulAa □ Covar titia miaaing/ l.a titra d« couvartura manqua lourad mapa/ Cartas gAographlquaa an <:oulaur pn Colourad mapa/ □ Colourad ink (i.a. othar than blua or blacic)/ Encra da coulaur (i.a. autra qua blaua ou noira) pn Colourad plataa and/or illuatrationa/ Planchaa at/ou illuatrationa an coulaur Bound with othar matarial/ RalM avac d'autraa documanta Tight binding may cauaa shado¥va or diatortion along intarior margin/ La ra iiura aarrAa paut cauaar da I'ombra ou da la diatortion ia long da la marga intAriaura Blank laavaa addad during raatoration may appaar within tha taxt. Whanavar poaaibla. thaaa hava baan omittad from filming/ 11 aa paut qua cartainaa pagaa blanchaa ajoutiaa tora d'una raataurathm apparaiaaant dana la taxta. mala, lorsqua caia 4tait poaaibla. caa pagaa n'ont pas At* f iimAaa. Additional commanta:/ Commantairas supplAmantairas: Linatitut a microf NmA la maiHaur axamplaira quil lui a iti poaaibla da aa proeurar. Laa dAtaHs da oat axamplaira qui aont paut-Atra uniquas du polm da vua bibNographiqua. qui pauvant modif iar una imaga raprofhiHa. ou qui pauvant axigar una modlficatiqn dana la mAthoda normala da f ilmaga aont ImftquAa ci^daaaoua. The tol Thi D D D D D D D D Colourad pagas/ Pagaa da coulaur Pagaa damagad/ Pagaa andommagAaa Pagas raatorad and/or laminatad/ Pagas raataurAaa at/'ou palliculAas Pagas discolourod. stain^ or ffoxad/ Pagas dAcolorAas. tachatAas ou piquAas Pagas datachad/ Pagas dAtachAas Showthrough/ Tranaparanca Quality of prim varias/ QuaiitA ir«Aigaia da I'impraaaion includaa supplamantary matarial/ Comprand du matArial supplAmantaira Only adition avaiiabia/ Sauia Adition disponibia Pagas wholly or partially obscured by errata alipa. tiaauaa. ate. hava baan rafilmad to ansura tha bast possibia imaga/ L4M pagaa totalamant ou partiaiiamant obscurciaa par un fauiilat d'arrata. una palura. ate., ont AtA filmAas A nouveau de fapon A obtanir la maiileure imaga possibia. This item ia filmed at the reduction ratio chocked below/ Ca document est fiimA eu teux de rAduction indiquA ei-dessous. 10X 14X 18X 22X ofl filn Ori the ekM oth sioi ori 2AX 30X y 1 12X 16X aox a4x 2IX 32X The she TIN whi Mai diff( enti begl righ reqi met TIm eopy fNiiMd hw* hM bMn rtprodueMi thanlui tt> the QWMnMlty of: U BWMMqM dt Is VMI* da L'mMnpMi* Wmi fut rapfodult oriM * ■• U BMIutfikiM dt li VHte d» MomM Tlw inMi9M appearing hara ara tha baat quality poaaiMa eoiialdaring tha condition and iagibiilty of tha origlnai eopy and In Icaaping with tha filming contract apacH icatlona. Original eoplaa In printed paper covara are filmed beginning with the front cover and ending on the laat page with a printed or liluatratad impraa- alon, or tiM becic cover when appropriate. All other orlglnel coplea ere filmed begifming on the firat pege with a printed or liluatratad irnpraa- aion, and ending on the ieat page with a printed or iiluatrated Impreaslon. I.ae Imagae auhrantae ont 4t« reproduitee avae ta plua grand aoin, compte tenu do la oondMon at da la nattetA da I'exemplalra film*, at en conformM evec lee conditiona du oontrat 49 fHmege. Lea axempleiree orlginaux dont la eouvertura en pepier eet imprimto eont fHmte en cem m enyant par la premier plAt et en termlnent eolt par la demMre page qui comporte une empreinte dimpreeeion ou dlNuatration. aoit par la aaeend plot, aelon ie cea. Toua lee autrea axempialree origineux aont fiim4a en commen^am-par la premMre page qui comporte une e m prei n te d'Impreeeion ou dlNuatration at en termlnent per la damiAre pege qui comporte une teUe The Ieat recorded frame on eech microfiche ahall contain the aymbol ^^^ (meening "CON- TINUED"), or the aymbol Y (meaning "END"), whichever appHea. Un dee aymbolae auhrenta epperahra aur la damlAre image do cheque microflclie, aelon ie cea: la aymbole — »• algnlfle "A 8UIVRE", Ie aymbole ▼ ^gnifle "HN". Mepa. plataa, charta. etc., mey be filmed at different reduction ratioa. Thoaa too large to be entirely Included In one expoaura ara fHmed beginning in the upper left hend comer, left to right end top to bottom, ea many framea aa required. The following dlagrama illuatrate the method: Lee certea. planchee, tableeux. etc.. peuvent Atre fiimAe i dee taux da rMuction diffArenta. Loraqua la document eat trop grand pour Atra reproduit en un aaul clichA, II eat fNmA A partir do I'engie aupArleur gauche, do geudw A drolte. et de hieut en liea. an prenant la nombra d'imagea nAcaaaaire. Lea diagrammee auhranta llluatrent ie mAthode. 1 2 3 1 2 3 4 5 e itr ? M-»rt^ f- -«» ni iiiv>iii'nfi--r'*w -"«»«^ ^-^ '■'"""■' "'"" """"— ptS-#' HiJpN XNp|tinV£RSAL ^^^ If , ■ «. IN ■r '»■ ■s^ ;?<'' MATt^E XnD GRACEk i^. />?J/ 38155 -IJ^ ♦ # * BY THE REVEREND ROBERT iM'DOWAL^., MINISTER OF THE REFORMED DUTCH CHURCH IN ERNEST-TOWN, UPPER CANADA. ALBANY: PRINTED BY WEBSTBR&AND SKINNER, At thtir Soelntoie in tht White-Houw, corner of Staii and PeuUStitets. Kf*' j^^a*A MtM:-.--^,-M: ^' ♦«r^'* ^m- %j I » * a. I #• *?a«Bi«*«*»SSi*ii«> Though it sees not into futurity, yet it says, " the Lord IS the portion of mine inheritance, and of my cup ; thou maintainest my lot : the lines are fallen unto me in pleasant places i yea, I haye a goodly her- itaffe,*' PsaL xvi^ 5, 6^ It is also certain, that since God has brought alt things into existence, he must have an undoubted right to govern and direct them. " The earth is the Lord's, and the fulness thereof ; the world and they that dwell therein.'^ Now it is universally allowed^ that evenr one has a right to do what he will with his own. We, and all we have, su-e absolutely the Lord's, by creation and providence. How then shall we cen- sure infinite wisdom and goodness for governing and directing all things according to his own pleasure. None but God, who is omnipresent, infinitely wise and ^ood, is fit to govern the universe. For all things require infinite skill, goodness, presence, power and patience to manage them. Even one of the smallest partidet is of too much importance* tof any besides ( * ) God to manage. If misplaced, it might overthrow u\ empire, g^ve a shock to the world, and extend its in- flac&ce into eternity. It might even frustrate the wisest purposes of Jehovah, and cast all things into irretrievable disorder and confusion.^ God undoubtedly formed the most minute particles to answer some very important purpose in the plan of his government. His character requires him to make them subservient to the grand design for which he cre- ated them, and not be baffled by the workmanship of his own hands. Their importance, either in them- selves, or in their connexion and consequences, is so immensely great, that none but God is fit or able to manage them. Since God could make nothing in vain, we must conclude that every atom has its importance in the natural world. Th^ whole globe is composed of atoms, which, when separated, elude the most pierc- ing eye of mortal man. Now which of all these shaU be neglected I If one, why not another — why not all f~all material nature ? And so all things run into irre* treivahle confusion and rude disorder. If things in the natural world be of such conse- quence, surely those in the moral world are of too great importance to be trusted in the hands of any but God. Hence you find the scriptures ascribing the management of all things to God's infinite wisdom and power in the following explicit manner. Eph. i, 11. "God worketh all things." Heb. i, 3. " Upholding all things." Rom. xi, 36. Of him, in creation^ through him, in trovidenccj are all things. Col. i, 17. " By him all things consist/' The subject reqMires a particular detail. * There could be no certainty with ivspect to the period of men's lives, on which ^uch depends. For it might light on the ejre, and bring on an infiammadon, whi(h would produce a mortification ; or, it might &11 on some |)art of the lungs, and bring on a consumption, and, in consequence, tlte death of an Abraham, an Isaac, Uc. and so frus- trate even the plan of man's salvation. Now, as thtir ^ho in Isaiah's time, ^asthA most potent monarch in the wx>rld, could no more move without God, than the axe without him that heweth therewith, or the saw without him that shak* ethit. God saith, Isa. x, 5, 6. "* O Assyrian, the rod of mine anger, and the staiF in their hand is mine indignation. 1 will send him against an hypocritical nation, and iigainst the people of my wrath will I ^\vt him a charge^ to take the spoil, and to tak6 the prey, and to tread them down like the mire of the streets.'^ God influenced and sent the Assyrian with his army on this errand. He employed him * ' as the rod of his anger," or the instrument in his hand, to cdrrect a disobedient people. And as God did not forcci but powerfully ihfluencttd his will to fulfil the divine pur- pose in the correction of a sinful people i so he feh himself free, under no compulsion, while he acted as the rod in God's hand^ Ver. 7. ** Howbeit he mean- eth not so, neither doth his heart think so ; but it is in his heart to destroy and to cut oiT nations not a few." So secret, though eiftcacious, was God*s influ. ence, that he did not think of acting only as the instru- ment in God's hand. For it appears from the 7th to the 15th verse, that the Assyrian was a free-wilkr, imagined he could do whatever he pleased, had a self'determining power, acted from the powers of his own free-agency, and disbelieved the influence of God. But to reprove him and all others of a like opinion, God saith^ vers. 15, ** Shall the axe boast itself against him that heweth therewith, or shall the saw magnify itself against him that shaketh it ? as if the rod should shake itself against them that lift it up, or as if the stafl* should lift up itself, as if it were no wood.'* God compares himself to the carpenter, who made use of the Assyrian as his axe and saw, which must have lain inactive unless moved to action by < 6 ) liome agent. By this example, he shews the cgrc» gious vanity, folly and presumption of those, who sup^ pose they can act without God's previous and immc^. diate excitation to action. " Shall the axe boast itself against him that hewcth therewith ? or shall the saw magnify itself against him that shaketh it ? as if the rod should shake itself against them that lift it up, or an if the staff should lift up itself, as if it were no Wood. * .The Assyrian, as the second cause, could no more act without God's previously exciting him to action; than the rod could shake itself, or the stafi* could lift up itself, which is impossible. From this 4t appears, that the Assyrian held, as many do in our day, that the creature acted as he pleased by the pow- ers of his own free-agency, that the decrees and pro* vidence were conditional, that the creature, by per- forming the condition, regulates and adjusts the will end providence of God, consequently that man was the independent master of himself and God dependent on the civ ure. This is for the axe to boast itself ftgainst him that heweth therewith, and for the saw to magnify itsrlf against him that shaketh it, *' as if the rod should shake him who lifts it up, or as if the staff should lift up the man who uses it/' for so the words may be rendered. We are told in 2d Sam* xxiii, 10—12, that Elea- 2ar and Shammah obtained a great victory over the Philistines, and had the praise of being great heroes, yet, in both cases, it is said, '* the Lord wrought a great victory." They were valiant ; but their valor was from God. They were victorious, but divine agency wrought the victory. God made use of them as instruments to fulfil his will. In the xiith chapter of Job, from the 6th verse to the end of die chapter, we have an account of the absolute and uncontrolable agency of God over ^U the devices and passions of men. Verse 17. ** He leadeth counsellors away, spoiled," causes politlf cians to leave their seats, ** and maketh the judges fools ;" causes those at the helm of government not B ( 10 ) to know what measures to take. Verse 18. "He looseth the bonds of kings," dissolves the power by which they keep all orders of the state in subjection, " and girdeth their loins with a girdle ;" binds kings with the cords of a captive. Verse 19. ** He leadeth princes away spoiled,'* leads governors of provinces into captivity, '* and overthroweth the mighty," de- feats the commanders of armies in the field of battle. Therefore, ** the Most High ruleth in the kingdom of men, and giveth it to whomsever he will," Dan. iv, 17. Examples are endless : let it suffice, that ** the bat- tle is not to the strong, nor the race to the swift.*' — See also Psal. xxxiii, 16, 17. III. The agency of God, by which all things are produced, does not consist in merely* preservin;5 the creatures* strength, nor in giving them a law for the regulation of their actions, nor in giving them a gen- eral principle of motion to be determined by them- selves ; but, it consists in the immediate, previous and predeterminate impulse and excitation of the creature to action. Prov. xri, 1. "The preparation of the heart in man, and the answer of the tongue, is from the Ijord.** Verse 9; ** A man*s heart deviseth his way ; but the Lord directeth his steps." Chap, xx, 24. Man*s goings are of the Lord ; how can a man then understand his own way ?" Chap. xxi,l. " The king's heart is in the hand of the Lord ; as the rivers of wa- ter, he turneth it whithersoever he will." Jer. x, 23. ** O Lord, I know that the way of man is not in him- self: it is not of man that walketh to direct his steps." Phil, ii, 13. " God worketh in you, both to will and to do." How plain it is from scripture, that the agency of God produces and manages all free actions of rational creatures ; such as the preparations of the heart, the answer of the tongue, and the steps of a man*s foot. The infallible certainty of every action may, there- fore, be proved from that subordination by which all creatures depend on God for* their operation. For when God excites the creature to action, it cannot possibly suspend its operation. Because the influence >-y»*#'W >|LHW > » jm^ m w»; mm m *mi ! ta mn ' m-- v ■■■H-n^-^-**'^'—''? ( " ) of an almighty agent cannot be defeated by depend- ent dust and ashes. Were not the agency of God invincible, these three dreadful absurdities would follow : 1st. That the crea- ture had power to defeat, or establish the whole plan and providence of God, by nullifying or ratifying the divine agency : 52d. The creature must have this power independent of God ; for God will never assist the creature to baiHe and defeat his own influence ; because that would be acting against himself: 3d. As. the ability to act arises from the essence, and the ac« tion proceeds from that ability, so whatever has its essence or being from another, must also have its abil- ity and operation from that other. Consequently, could any creature produce an action independently of God's influence or agency, then God was not its ere- ator. The scriptures, therefore, ultimately resolve all things into the sovereign good pleasure and free will of God. Luke x. 21. ** In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them untO' babes : even so, Father ; for so it seemed good in thy sight." PsaL cxv, 3. ** Our God is in the heav- ens, he hath done whatever he pleased**' Psal. cxxxv,. 6. ** Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and in all deep pla- ces. " Dan. iv, 35. " All the inhabitants of the earth are reputed as nothing ; and he doeth according to his will, in the army of heaven, and among the inhabit- ants of the earth, and none can stay his hand, or say unto him what doest thou ?" God works all things, throughout all his dominions, as he pleases : and none, can stay bis hand^ stop the agency of his providence, or say unto him, what doest thou ? none have a right tOr call him to an account for what he does. The word of God is plain, and shall we not all be- lieve him r Isa. xlv, 7. " I form the light, and cre- ate darkness ; I make peace^ and create evil : I, the £ord, do all these things.'* Amos: iii, 6. ^* ShalL ( 1^ ) there be evil in a city, and the Lord hath not done it V* Exod. xiv, 4, 17. *' I will harden Pharoah*s hearty that he shall follow after them-, and I will be honored upon Pharoah, and upon all his host : I will harden tne hearts of the Egyptians : and I will get me honor upon Pharoah, and upon all his host.^ Chap, ix, 16. •' And in very deed for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared through all the earth.'* Rom. ix, 17. " For the scripture saitli unto Pharoah, even for this same . purpose have I raised thee up, that I might shew rtiy power in thee, and that my name might be declared throughout all the earth." Deut. ii, 30. " Sihoa would not let us pass by him i for the Lord thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand." Prov. xvi, 4. ** God hath made all things for himself : yea, even the wicked for the day of evil." Deut, xxix, 4. ** The Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day." Rom^ xi, 7, 8. *' The election hath obtained it, and the rest were blinded. According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, unto this day." Isa. vi, 9, 10. ** Go and tell this people, hear ye indeed, but understand not : and see ye indeed, but perceive not. ^^ake the heart of this people fat, and make their ears heavy, and shut their eyes ; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." John xii, 39, 40. "Therefore they could not believe, because that Ksaias said again, he hath blinded their ryes, and hardened their heart, that they should not see with their eyes, nor understand with their their heart, and be converted, and I should heal them." £zek. xxvi, 10. "Wherefore I gave them also statutes that were not good, and judgments whereby they should not live ; and I polluted them in their own gifts." God's agency certainly produces all actions what.i ever either effegtively, or permissivcly, according Vuk i l rf l * lll 'l « W I' " - ne it >♦* heart, lonorecl harden ? honor ix, 16. hee up, ne may . "For is same lew my leclarecl * Sihon hy God ite, that xvi, 4. :ven the " The ve, and I Rom^ md the ,God lat they t hear, el! this and see of this It their th their rt, and e they lain, he rt, that ^rstand should I gave mentsL whater ruled, and directed the whole affair, " after the counsel of his own will,'* yet he did not take away the freedom of their will. They felt themselves at liberty, and act- ed just as they pleased. They would have acted equal- ly free had God hindered their selling, which he could have done as easily as he hindered their murdering of him. It is plain there was ti divine agency in the whole business. Gen. xlv, 7, 8. *'Now therefore be not grieved, nor angry with yourselves, that ye sold me hither ; for God,'* who had the ordering of the whole affair, ** sent me before you to preserve life— - God sent me before you to preserve you a posterity in - the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God.*' When Jacob was dead, they sent a messenger before him to intercede for the pardon of their base treatment. Gen. 1, 16, 17. " Forgive I pray thee now the tres- passes of thy brethren, and their sin ; for they did evil unto thee.'* Afterward they venture into his pre- sence, and implore his pardon ; saying, " we be thy servants,*' we are guilty, and surrender ourselves to thy disposal. Joseph replied, ** fear not" any harm from me, *» for am I in the place of God ?" the right- eous Judge, whose pardon ye truly need. *' But as for you ye thought evil against me ; " but God," who had the whole ordering of the affair, '* meant it unto good, to bring to pass as it is this day, to save much people alive." ( H ) Joseph, being a prophet of the Lord, S3W the hand of God in the whole affair, permitting, over-ruling, and directing his brethren's sin, for wise and noble purposes. He saw that ** God meant'* he should be sold, and indeed that *' it was God who sent him hith- er," and that his brethren where only the instruments by which God*s permissive will was accomplished. He saw their accomplishing the permissive will of God did not exculpate their conduct. They were not praise worthy for fulfilling the permissive will of God, because they acted to serve their own lusts and wick- ed propensities. But God over-ruled the whole affair as *' he meant" that it should be. God ought there- fore to have all the praise of all the good which he brought about by the instrumentality of these wicked agents. IV. There is certainly a divine agency even in those things, which appear accidental to us. Matt, x, 29, 30, 31. " Are not two sparrows sold for a farthing ? And one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered; Fear ye not, therefore, ye are of more value than many sparrows." Our Saviour's argument is conclusive. He reasons from the less to the greater. If those apparent accidents which reach the life of a sparrow, valued at only half a farthing, are ordered by the hand of providence, much more those, which reach the life of man. Therefore God added fifteen years to Hezekiah's days, Isa. xxxviii, 1 — 5. Not to the days God had appointed he should live, but to the days he had already lived. Hczekiah had been sick unto death ; his disease was in its own nature mortal ; and he would have certainly died, had God left him to the strength of his disease. Verse 1. But God wrought a miraculous cure, that he might not die till the expi- ration of those fifteen years, which constituted his ap- pointed time. Thus God will rather work miracles for the preservation of a man's life, than he should die before his appointed time. God will so over rule all sickness and accidents, that death shall surprise iio» one till his ap|5ointed time has fully come. J •! !; ( 15 ) The death of Ahab, who fell at Ramoth-Gilead, is called accidental. ^* A certain man drew a bow at a venture, and smote the king of Israel," but it was all agreeable to the will, and through the providence of God. 1 Kings xxii, 20—23. *' And the Lord said, who shall persuade Ahab, that he may go up and fall at Ramoth-Gilead ? And one said on this manner, and another said on that manner ; and there came forth a spirit, and stood before the Lord, and said, I will persuade him. And the Lord said unto him, where- with ? And he said, I will go forth, and I will be a ly- ing spirit in the mouth of all his prophets. And the Lord said, thou shalt persuade him, and prevail also : go forth, and do so. Now therefore, behold, the Lord hath put a lying spirit in the mouth of all these thy prophets." God's dominion over men is, therefore, so absolute and sovereign, that he may dispose their life and death as seemeth good in his sight. 1 Sam. ii, 6. " The Lord killeth and maketh alive : he bring- eth dovm to the grave, and bringeth up." Deut. xxxii, 39. *' I kill, and I make alive, I wound, and I heal : neither is there any that can deliver out of my hand.'* Psalm xc, 3. " Thou turnest man to destruction." V. I will carry the divine agency still farther. For such is man's absolute dependence on God, that he is not only incapable of action, but also of thought, with- out divine agency. 2 Cor. iii, 5. " Not that we are sufficient of ourselves to think any thing as of our- selves : but our sufficiency is of God." We are not sufficient of ourselves even to think, consequently we are dependent on divine Agency for thought — *' God worketh all things." God's pov/erful agency in providence does not make him the author of sin, for though the attraction of the sun be so powerful as to extract noxious vapors from the earth, yet the sun is not the cause or author, of their pernicious qualities. These are owing to the badness of the place, from which the vapors arise. In like manner God's being the first cause of all ac- tions, does not make him the cause, or author, of the sinfulness of any action wliatcver. The sinfulness of if f 18 ) any action does not arise fro^ God's agency, but from the polluted nature of him who does the action. He must be blind indeed, who cannot see a material difference between an action and its qualities. An ac- tion is one thing ; its qualities quite another. Ston- ing a man, in obedience to God's command, for sin, was a virtuous act. Stoning Stephen contrary to God's command, for faithfulness to God, was a vicious act. Both acts were the same : namely, stoning : but the one was a good, the other a bad action. Divine agency, produces some things without the intervention of any second cause, as in the work of creation. Sometimes God makes use of means, or second causes, to accomplish liis purposes* These are of three kinds. 1. Unintelligent instruments. He causes the sun to give light and heat to the world, for which we ought to glorify him as much as though he warmed and en- lightened the earth without this cause. 2. He makes use of intelligent wicked agents as in- struments, with which to do good. He made use of the crucifiers of Christ as instruments of bringing about infinite good ; but all the glory of this infinite good, which God brought about by their means, ought to be ascribed to God. Certainly the malici»> ous Jews deserved none of it ; for w hat they did was done with wicked hands and bad designs. *' But God meant it unto good to bring to pass as it Is this day, to save much people alive.^^ Whatever good is eventu- ally brought about by the means of wicked agents, is therefore to be ascribed to Mm who directeth the steps of man, and turneth the heart of man witherso- ever he will. 3. He makes use of intelligent holy agents to ac- complish his designs. He sends his angels to fulfil his will, to carry his word, to guard his saints ; but still God ought to have the praise of all the good which they do, as much as though he had made use of un- intelligent agents. God made use of St. Paul, to des- troy Satan's empire in this world. Paul was eminent- ly successful i but his success depended on divine Xi •VaMSBtrrnrTtMNHMMMHIiiMiJl { vt ) agency i he v/ti& onlv an instrument in the hand of Gbdv ** Neither is he that planteth any thing, neither he that watcreth t but God that giveththe increase.** AU second causes are therefore so many effects caused by God) who Is the first causes From a view of what has been said, we may easily see that the agency of God is usually so hid behind second causes j that we often cannot discern, or distin- guish it &om them^ Instead of taking occasion from this to deny the providence of God, we ought to be filled with the greatest humility and self-abasement, as well as profound admiration of the infinite wisdom of God i because his almighty agency is no less effi^ cacious on account of being msennible and invisible in its operation^ I wish to be a littl^ more particular respecting the fipecial agency of God in the salvation of men^ for much confusion has risen in the minds of men/ram misun^ derstanding it : Some imagine themselves so far inde<'> pendent of God, as to be able, by the powers of theit own free agency^ to control their wills and become holy at any time, with little assistance beside theii' awtu And since man must be active in his salvation, ley suppose that human and divine agency with equal power concur in the same act. This concurrence they call co-operation. God and man, they say, co'^opcf rate, as if they were similai' agenfs* This scheme is very dangerous. It robs God of his due, misleads the ignoifaiit, and offends the discern*^ ing, as appears from what follows* The true state of the case can be known only iroia the execution of the plan of salvation. By properly considering this* we find the Uiings to be done in or-^ der to the salvation of a sinner, to come under three distinct particulars. 1. The things done for us* These arc all the things which belong to the atonement and intercession ol the Son of God, in which our agency has nothing to do. 2, The things done in us^ These are the renewal' of our nature, the implantation of iaith, repentance^ C M ( 18 ) and the other graces of the- spiriti and the continual nourishment of these by the same spirit. AH these are the proper work of divine agency alone. 3. Toe thims done by us. These are the diligent exercise of all holy graces. The exercise of these comprehend all the duties belonging to godliness, righteousness and sobriety. This exercise is human agency. From this view of the subject, it appears there is no such thing as co-operation between God and man, as agents of equal power. For God's work is first, man's work is second in the order of time. The in- vincible and persuasive call of God precedes our du- tiful obedience. He draws before we run after him. Besides God*s work and man's work are not of the same sort. For instance, God gives faith, and the creature exercises it ; but God dq^s not exercise faith, nor does man give faith. Christ gives repentance, and man repents ; but Christ does not repent, nor does roan bestow on himself any power or ability to repent. God's agency of grace is invincible. Though he works graqe in the heart by the almighty power of his spirit, yet he dees not force the will. It is a faculty^ which may be influenced, but cannot be forced. He powerfully enlightens the understanding, which is the principal faculty in our nature. By this, the sinner sees his awful condition by nature, the infinite evil and vileness of sin, its loathsomeness in the sight of a holy God, and infinite hatefulness in his own view. Wnile he possesse£ this disposition and temper of mind, he is constrained by grace, and he cannot pos- sibly do otherwise than choose to hate and avoid sin : And this choice is free ; because it arises out of the prevalent disposition of the heart, which is caused, and nourished and preserved by the spirit of God. God also convinces the sinner of his unspeakable necessity of Christ as a Saviour, works in him the love of God, and an habitual delight to his holj law. Now while he possesses this temper of mind, he cannot pos- sibly but choose Chri|^for his portion, and to delight i<* iAe holy commandments, because his choice arises ( 19 ) freely out of the holy preva/^i't temper and disposi- tion of his heart, which is caused by God. The testimony of scripture is explicit on this sub- ject. 1 Cor. " God worketh all in all." Isa. xxvi, 12. '< Thou who hast wrought all our works in us." £ccl. iii, 14. " I know that whatsoever God doth, it shall be for ever : nothing can be put to it, nor any thing taken from it ; and God doeth it that roan should fear before him." 2 Pet. i, 3. *' His divine power hath' given unto us all things thatpertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue." John i, 13. " Which were born, not of blood nor of the will of the flesh, nor of the will of man, but of God." Isa. Ixv, 1. " I am found of them that sought jne hot." John iii, 27. ** A man can receive nothings except it be given him from heaven." Acts V} 3. '* Him. [Christ] hath God exalted to give repentance." Heb* xii, 3. " Jesus the author and finisher of our faith." . From this view of the subject all boasting is exs- cinded, true humility promoted, the creature debased,, and God alone exalted; consequently creature happi*- ne&s advanced. DISCOURSE n. u %^ I EPHESIANS I, U. VflO WOXXETH JILL THINGS AFTER THE COVNSEL OF HXS OWN WXL|., Secondly^ X SHALL proceed to show, that the counsel of God's own will is the only rule according to which he makes, governs and directs all things. The counsel of God*s will signifies his decrec-^- the decree is called the counsel of bis vtill^ to show that his willing a thing to be done is instead of all consultation \ his will, is his counsel ; his immutabili. ty, infinite wisdom and understanding preclude all ne- cessity of consultation or deliberation, therefore the decree is not called the tt)iU of bis counsel, as if he de- liberated, and then chose in consequence of that de-. liberation ; but it is called tbe counsel of bis will, to show that as men's determinations are usually the most wise and stable after much deliberation, so the decree signifies the most wise and immutable de- termination of Ood,^ with respect to the future being o^ things. Now the scriptures are very plain and positive in (declaring, that God decreed or foreordained all things that come to pass in time. God worketh all things af- ter the counsel of his own will or decree, Isa. xliv, 7, ** I appointed the ancient people, and the things that are coming and shall come." Dan. iv, 24, *' This is the decree of the most High," Zeph. xi, 2. " Before the decree bring forth," With respect to God the de- cree is one. Job xxiii, 13. *' He is in one mind, and who can turn him ?" And therefore called the counsel ff bis own will, decree, furpose, counsel, ^c^ In thiij COVNSEL ,W { ai ) respect the decree does not differ from the divine es. sence, and therefore called decree, statute, &c. in the singular number. By one act of his infinite will he decreed all things that come to pass ; but with respect to us, the decree is considered as manifold. Heixce we read of God's thoughts and counsels, in the plural number. In like manner we distinguish the clecree into effective and permissive. The efectifc decree re- spects all good actions. The decree being an imma- nent act, does not effect any thing, but it is so called because he decreed to effect, or work all the good that comes to pass, and also all actions considered abstract- edly from their wickedness. Hence, with respect to the great cdamity of God's church by wicked men, God is said ** to have done whatever he pleased." Psal. cxv, 3. The permissive decree, respects the sin- fulness of wicked actions. He decreed to permit, that is not to hinder it. Fdr had he hindered sin, it could never have been. Acts xiv, 16. **^e su&red all na- tions to walk in their own ways." He did not decree to work sin, but to permit, or sufer it to be done by others. And all the sin God has decreed to permit will certainly come to pass. Hence our Lord says, Matt, xviii, 7. " Woe unto the world because of of- fences ! for it must needs be that offences come : but woe to that man by whom the offence cometh." The rise and progress of Antichrist and Mahometanism and the cruel persecution of God's people by them, were among those things ** which must shortly come ta pass." Rev, i, 1. Sin does not follow the decree l(>y an absolute neces- sity of co-action or compulsion which destroys human liberty; but by a moral, consequential necessity, which arises out of the prevailing disposition of him who com- mits )t, and which is altogether consistent with human liberty. It is sufficient to constitute human liberty, or free will, that a man act from choice, and without constraint. Besides, men do not sin to fulfil the per- missive decree, which is secret till revealed, or mani- fested by the event, but to serve their own base lusts. ( ?«• ) Gods will of decree, and his will of command, are one and the same, nut contrary wills in God. His decree determines what shall be done, his command shews, not what shall be done, but what is man s duty to do. Both are from the same will of God. For ex- ample^^^od had decreed that Christ should die by the hands of wicked men, yet he commanded them, *' thou shalt not kill." But this command did not shew that God willed Herod, Pilate» Jews, and Gentiles should not kill him, but only that he willed to make it their duty not to kill him. Again, God decreed that Abra- ham should not actually offer up his son Isaac, yet he decreed also to command him to offer him up, and to make it his duty to apply himself to that purpose, in order to manifest to succeeding ages the faithfulness of his servant Abraham. God's will of decree, is a secret till revealed, and therefore cannot be the rule of our duty ; but his will of command is given us for the rule of our conduct. Deut. xxix, 29. *' The secret things belong unto the Lord our God, but those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this law.'' To proceed to the proof of our position. If God made the world, he must, in the very nature of things, have predetermined what kind of a world he would make ; what proportion of it should be land, and what proportion of it should be water ; where ev- ery spring should be, and what course it should run. For " he worketh all things after the decree." If he made creatures, he must have prc-determined how many— what kindu — what qualities — properties — uses — dependencies — the places of their abode, and their final destination. Does he not say, and shall we not all believe him I '* I will do all iny pleasure." God then has made and governs all things according to his own judgment and pleasure. This is proper and right ; because it Is a wise administration. ** Shall any teach God know- ledge ? O the depths cf the riches both of the wisdom and knowledge of God !" Now if God does, in fact,, govern the world well, the;) be did well to determine, nnnd, are 3d. His lommand an's duty For cx- lie by the n, **thou khcw that !8 should :e it their lat Abra- c, yet he p, and to irpose, in fulness of s a secret le of our r the rule -et things se things children I law.'* [I* y nature a world bt land, fhere cv- luld run. » If he led how ;s — uses Ind their re him ? iade and lent and it Is a know- wisdom I in fact,. tecminfi. ( 98 ) in eternity to govern it just as he does. For what he has a right to do in time, he certainly had a right to determine in eternity to do. We are certain, from the supreme perfection of Je- hovah's nature, that all h plans arc laid in infinite wisdom and understanding. Whence Paul) discours- ing of eternal predestination, concludes thus, the depths / — Of what .' an arbitrary will, and an absolute sovereignty, detached from wisdom and understand- ine ? No : but of the riches both of the "jjisdom andknoxo- ledge of God, We are certain God's whole stupendous I scheme is full of wisdom and bciuly, even though its Umsearchable greatness co'^^'or, d ^ur weak understand- ing, and overwhelm or fee »lc : inds. A plan chosen by intriitr^ s^oodiiess, and laid in the llepths of divine vlsrlom, and carried on by infinite )ower, must be vh i\: ,abie. For how can such a plan }e made void ? God's coupsei stands. He will do all lis pleasure. It was ul)solutely necessary that God should deter- line to govern the world after the counsel of his own rill ; that is, in a sovereign manner. For were the risdom of all men and angels centered in one being, lis wisdom would be only folly when compared with "lod's. How much better then, that God should so- rem the world according to the eternal plan of his )wn mind, than according to the wishes of men, or ingels charged with folly ? All wise men would, Iherefore, wish to have God to direct all events accord- )g to the counsel of his own will; because that is le wisest and best. Indeed, no other is able to gov- rn it besides God, nor to teach him knowledge how ta >vern it. He must, therefore, govern and direct all lings and events according to the eternal plan of his Iwn vnind. He says, (and shall we not all believe iim ?) " hv> 'vorkei' c'Uhings after the counsel of his |w -I '11.' Arid to object against his determining eternity how he should govern and direct in time, to object against all divine authority. Such an ob- 'ction, if allowed to operate, would as effectually de- irone Almighty God, as atheism itself. ( 24 ) We cannot possibly form just becoming ideas wof ^ thy of God, unless we believe bim to have willed in eternity how he would act in time, and to have deter^ mined all things, which he himself would do, or per- mit to be done, from the beginning to the end of time, and without whose effective or permissive will nothing can be done, not a sparrow die, nor a hair fall from our head. Should God decree at any time what he did not al- ways decree, then he could not be unchangeable ; and if Ytc did any thing without having decreed it, would be a. manifest impuU : on on his wisdom* He must work all ti..ngs after the counsel of his own will. He must be the first great cause of all causes, himself dependent on none, in order to act in character. That God has pre-determined all things in eternity, appears frotn his prescience, which none but those who are hard pressed and puzzled by arguments drawn from God's foreknowledge, and consequently, by a sacrilegious audacity, go about to rob God of his om- Biscience, will presume to deny. For an unalterable "decree is the only ground on which foreknowledge and providence can stand. Unless God had unalter- ably determined the existence of every person, thing and event, they could not possibly have had any cer- tain futiirition or after-being, consequently could not have been certainly foreknown. Besides God must regulate every particular of his providence according to this pre-determined plan, else he would be liable to unforeseen emeigencies, and act either ignorantly, or against his own will. As every rational agent pre-de« termines what kind of work he will do, the manner, the means, and the time of doing it ; so God from all eternity determined what should be done in time, which determination is the rule according to which he worketh all things. He worketh all things after the counsel of his ovm wilt God knew what he willed to do himself, and what he willed to permit others to do, and this cjcmstitutes his certain foreknowledge. God does not depend on the creatures for his know- ledge, consequently he foreknew all things indepen- '-Mi i ), or per- d of time, 11 nothing fall from lid not al- ingeable ; lecreed it, lorn. He own will. s, himself 5ter. 1 eternity, but those jnts drawn ntly, by a of his om- malterable knowledge kd unalter- son, thing d any cer- could not Grod must according )e liable to orantly, or nt pre-de* le manner, 3d from all e in time, o which he s after the t he willed it others to :novvledge. his know- is indepen- ( 25 ) dently of every consideration whatever out of himself, and therefore in consequence of his own decree to do or to permit them. The only way to evade the force of this argument 's to say, that he foreknew all things from some cause, or number of causes, out of and in- dependent of himself, and prior to his will and know- ledge of them, and so make him a dependent being,— To say then that God foreknew all things is the same ^ as to say he pre-determined all things. , Some would persuade us that the divine will is un- ;, determined and mutable, that man can act as he pleas- es by the powers of his own free agency, that God*8 decrees are temporary and conditional ; that the crea- ture, by performing the condition, regulates and ad- justs this mutable, undetermined will of God; be- •^ cause the creature, being master of his own will, de- termines the will and performs his action prior to the ;'; decree ; and then God makes a conditional decree to suit that action to which the creature had determined himself : that the decree being only a conditional one, the creature can break or set it aside at pleasure, and cause Gou u; decree again whatever the creature pleases ; and that the decree or final determination of God's will depends on the self-determined conduct of ■ '■if^ mortals ; consequently that man is the master of him- I self, as well as of God's decrees, and so God depends •^ on the creature for the final determination of his will. f The futility of conditional decrees is easily exposed. They make God's conduct to be influenced by, and to depend on the creature's, and so destroy his wisdom, sovereignty and immutability. They represent the creature as regulating and determining the will and conduct of God, and so make him dependent on the creature. Conditional decrees are therefore express- ly contrary to what is taught in the bible. Prov. xix, 21. " There are many devices in a man's heart ; nev- ertheless the counsel of the Lord, that shall stand." Prov. xvl, 9. "A man's heart deviseth his way ; but the Lord directeth his steps." " The counsel of the Lord shall stand, and ht will do all his pleasure." Isa. xlvi, 10. Because *' the Lord of hosts hath sworn ; r ( 26. ) m m If saying, surely as I have thought, so shall it come to pass ; and as I have purposed, so shall it stand." Chap, xiv, 24. As God's adorable will is the only rule of his con- duct, so his infinite perfection cannot will any thing but what is perfectly just and equitable. It is there- fore criminal, because it is enmity against God, to pre- scribe rules for his conduct, or to call him to an ac- count for what he does, as appears from Rom. ix, 19, 20,21 ; where Paul, purposely treating of eternal, un- conditional decrees and providence, introduces an in- fidel with this objection in his mouth, fVby then does God find faulty for who hath resisted his will ? Why docs God find fault with anv ? for all, it seems, act just ^s God willed they should. He answers, Nay^ but man, who art thou that repliest against God? None but an infidel will ever make the same reply against God. He then shows the wickedness and un> reasonableness of the objection : " Shall the thing formed say to him that formed it, why hast thou made me thus ? Hath not the potter power over the clay of the same lump to make one vessel unto honor, and another unto dishonor?" How can we conceive of God so far beneath the potter, as that he has not a right to raise up vessels for what purpose he pleases. His sovereignty makes him not accountable to crea- tures for what he does. Job xxxiii, 12,13. "God is greater than man ; why dost thou strive against him ? For he giveth not account of any of his mat- ters." The reason why he hides the gospel from some, and reveals it to others, is because it *' seems good in his sight to do so." Luke x, 21. Since God is absolutely independent, and all crea- tion totally dependent on him, I cannot but stand as- tonished at the pride, vanity, and presumption of those impotent mortals, who consider themselves as possess- ed of unlimited freedom, and a power of self-salvation. They imagine thems^ves able to frustrate the designs of ififinite wisdom, and to defeat the influence of an al- mighty agent. This the serpent preached to our mo- ther in the garden, ye shall be as sods ; and now he 1* T*>^. it come to it stand." >f his con- any thing t is there- wl, to pre- to an ac- m. ix, 19, ternal, un- cctj an in- ; then does m ? Why eems, act ers, Nayy inst God? ame reply ss and un- the thing hoii made r the clay onor, and mceive of las not a pleases, e to crea- "God against his mat- pel from ; " seems all crea- stancl as- 1 of those possess- alvation. : designs of an al- our mo- now he m ( 2' ) flatters her apostate sons, that they are godf, A doc- trine so contrary to scripture and reason,, to what we daily feel and experience, one would be apt to think could never gain the least dt^.gree of credit. But strange as it may appear, since it flatters the haughtiness of the depraved heart, the deception is admitted ; and the father of lies is believed, in this instance, at least, to speak the truth. Now the inspired doctrine of decrees lays the axe at the very root of this potent delusion, by flatly de- claring, that God worketh all things after the counsel of his own will ; that all things are through God. And indeed, I cannot, for my own part, see any medium' between absolute decrees and downright atheism. For, if the world had a Creator, it must have a gover- nor; and if it has a governor, then his own will of de- cree must extend to all things without exception. Some will tell us, that Gocl is bound to do all he pos- sibly can to prevent the existence of both moral and natural evil ; if so, then it would inevitably follow, since innumerable evils do exist, eitlier that God was* not almighty, or not infinitely wise ; and so not God. But ifTSe be possessed of tliese perfections, and bound- to prevent evil, bu-t did not» then he was not infinite- ly good ; because he did not prevent the evil he wa* bound to prevent. On this supposition, ther« can be: no such thing as moral government *.. for, by the sup- position, God is the only being thatcan be under law ; for it supposes, that if any do oviU it must be liis fault to let him do it. , j Some represent God as bound to prevent evil, ancf trying to prevent it; but frustrated by satan. They suppose since it does exist altogether against his will, that he now endeavors to check and conquer it, but ist altogether unable to succeed according to his wishes. But how shocking to a pious mind is such a blasphe- mous supposition, which represents the devil as able tO' bring God into straits, disconcerting hi» plans< and confusing all things in this wicked world, without any prospect of wise and noble ends to be answered there- by. How satisfactory and consoling,. on the contiary ^ m ^ i ( ( 28 ) to such a mind to know that sin exists through the ivise permission of God, and is under his controllable government, that he sets exact limits to it, and wilK contrary to its own natural tendency, and the design of transgressors, eventually bring good oiit of it, by mak- ing it subservient to his own glory. This view of the subject made Asaph say, Psal. Ixxvi, 10, " Sure- ly the wrath of man shall praise thee : the remainder of wrath shalt thou restrain.'* What bright prospects of a happy issue appear, and consequently what cheer- fulness must it afford us to perform our du^v, when we are assured, that God rules, and that a' things, •which concern us, whether good or evil, are ordered in infinite wistlom, in the best manner, Hud for the best purposes. Had God willed to hinder the fall of Adam, why did he not make his will unalterably determined to good ? He was able to have prevented his fall. He "was wiser than the tempter. He could have prevent- ed it, had he willed to prevent it. It was in his pow- er to have hindered it, had it been his pleasure to do so. But he did not prevent it ; consequently willed not to prevent it. For ** he does all his pleasure ;" therefore he willed to permit it. " For who hath re- sisted his will ?" Indeed whatever he permits, he permits willingly and freely. None can force him to permit. He cannot act, nor permit any thing to be done against his will. For ** he does all his plea- sure, and worketh all things after the counsel of his 0'.yn will." Had God willed to hinder sin, we must then sup- pose, since it does exist, that he was not infinitely wise to devise means to prevent it ; or, that he was not powerful enough to put those means into execu- tion, and so could not prevent it ; or, through a de- fect of goodness forbore to hinder it. But neither of these suppositions can be true : for they would rob God of his essential perfections. Now to avoid these blasphemous suppositions, we hold, that God willed the permission of sin. And it is evident since sin has come * 7to the world, that the divine perfection* *''?(' ough the ntrollable and will, design of , by mak- iew of the , ** Sure- •emaindcr prospects hat chcer- it ,', when il? things, e ordered id for the dam, why rmined to fall. He ; prcvent- his pow- iilre to do tly willed easure ;" 3 hath re- *mits, he ce him to king to be his plea- sel of his i.e. hen sup. infinitely at he was o execu- gh a de- ieither of ^ould rob Old these )d willed since sin irfectionfi ( 29 ) did not require him to prevent it. But if God fore- saw, as he certainly did, that if he created man in such a condition, and placed him in such circumstan- ces, he would fall into sin, (and the event must answer the foreknowledge of God) wherein is he any more benevolent than if he willed the permission of sin ? Why did God create man in such a state, and place him ?n such circumstances, since he knew man wouM certainly fall into sin, as he certainly did, unless he willed the permission of sin ? The only way to evade the force of all this reason- ing, is to say, that God cared not what became of his creatures, whetlier they were happy, or miserable ; and then turn atheist, and deny the existence of an all-wise God, who can, and who does all his pleasure ; and so persist in affirming that there is no such being in the universe as a God, whose wisdom cannot be deceived. But should you say, God was able to have hindered sin, but was unwilling to hinder it, then you grant the point conte" ing ; but crucifixion was a Roman death. And the high priests and the Sanhedrim ** sat in Moses seat."* Matt, xxiii, 2. They met and acted often before and after according to their own law. By it they stoned Stephen for the same (alleged) crime of blasphemy, and brought Paul before their own judgment-seat* Acts xxiii, 5. But God had decreed, that Christ should die no other way. Matt, xxvi, 53, 54, 56^ ** Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angelsi ? But how then shall the scriptures be ful* filled, that thus it must be ?" — " But all this was done that the scriptures of the prophets might be fulfilled.'* All this appears to be precisely the sentiment of the ancient church of Jesus Christ ; for when assembled together, they affirm, that the heathen, and people, kings and rulers, spoken of in Psal. ii, ), 2, were He- rod, Pontius Pilate, gcc. Acts iv, 27, 28. " For, of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate with the Gen- tiles, and people of Israel) were gathered together, for to do whatsoever thy hand and thy counsel determin* ed befort to be done." God's hand and counsel had determined these wicked agents should do all these things. This *' determinate counsel" was " before the foundation of the world, from everlasting.** As Christ*s executioners did nothing but what " God's hand and counsel had determined before to be done," so the determinate counsel* of God had irre- versibly fixed even the manner, in which his clothea should be divided, John xix, 23, 24. *' The soldiers took his garments and made four parts, to every soldier a part : and also his coat : now the coat was without seam, woven from the top throughout. They said, therefore among themselves, let us not rend it, but cast lots for it, whose it shall be ; that the scripture might * Dr. Doddrirge and other learned wrlteri muiataiii that the J.iws at this time Hi not jiosiess the {ow.r of coiideiuning to death. The storing of Stepiien w.s un jct of jfo- rui'.ar r'lirv. E ( 34 ) mn y:"' be fulfilled, which saith, they parted my raiment among them, and for my vesture they did cast lots." Psal. xxii, 18. The prophecies of scripture are such a proof of Christianity, as infidels can never overthrow. They conclude equally as strong in fuvor of absolute predes- tination ; for if the events were not decreed, they could not be known, and if not foreknown, they could not be infallibly predicted. To say, that events may be fore- known, without bein^ eft'ectively, or permissively de- creed, would be saying either nothing to the purpose, or worse than nothing ; for, if God can, with certain- ty, foreknow any event whatever, which is barely fore- known, but which he did not previously determine to accomplish or permit, and that event be so certain with God, as to furnish positive ground for unerring pro- phecy ; then it would follow, that God is dependent, for his knowledge, on things known ; instead of all things being dependent on him ; and that there is some foreign chain of causes, prior ib the will and knowledge of God, by which his will is regulated, and on which his knowledge is founded. God was as able in eternity to determine what my state should be at the day of judgment, as he possibly can be at that day. He can gain no knowledge by any thing that has been, or can be. And what will be just for him to do at the last day was certainly just for him to determine in eternity to do. Consequently if it be just for him to punish any for their sins at that day, then it was just for him to determine in eternity to do so. No one in his right mind ever accused a chief magistrate of cruelty, or injustice, for letting the sentence of the law take place on a company of atro- cious malefactors. Let it not then be thought hard, that God should have as much liberty, and as great a privilege, as we allow to a supreme magistrate here below. If the magistrate pardon some we applaud his clemency, but he is no less just in punishing the rest. And justice is not cruelty. Besides as God*s mercy is free, with respect to the bestowal of it, so he may extend it to, or withhold it from, whom he pleases, Rom. ix, 15, 18. It is not, therefore, an act of par- m* proof of V. They te predcs- hey could jld not be y be fore- sively de- I purpose, th certain- irely fore- ;erinine to :rtain with rring pro- lependent, ead of all re is some knowledge on which t what my le possibly vvledge by liat will be ily just for squently if ins at that in eternity accused a letting the ly of atro- ught hard, as great a strate here tpplaud his ig the rest. >d*s mercy so he may le pleases, act of par- :m. ( 35 ) tiality, but of free sovereign mercy, to fore-ordain any one to salvation. For all were considered as under condemnation. And therefore it would have been just, that all should have been destroyed. For God was under no obligation to save one transgressor. We could have no claim to his favor. And therefore it was not tyrannical in God to determine to punish the final- ly impenitent for their sins. He acted indeed as an absolute sovereign : but a lawful sovereign and a law- less tyrant are as great contraries as can possibly be. A tyrant is one who usurps authority which does not belong to him, or who abuses his right, and governs contrary to law. God cannot possibly commit either of these acts of cruelty. He has as creator an unlim- ited right over bath the souls and bodies of men, Rom. ix, 19, 20, 21. He is supreme lawgiver to the uni- verse, an 1 cannot act tyrannically in any sense of the word. Besides the agonies of the damned were in eter- nity perfectly known, ^nd can no more affect the un- changeable God, at the day of judgment, than they did in eternity. For he can know nothing more of us at thai day than he did in eternity. And as his knowledge^ goodness and mercy, can be no greater at the last day, so we may with the same propriety object again^^t his disposing of us at that day according to his own judg- iment, as against his predetermining the manner of that (disposition. This shews the wickedness and unreason- [ableness of objecting against the decrees of God- Predestination, as it respects the final state of men» [is usually distinguished into ejection and reprokitiotn Of the former, I purpose to treat separately in a follow- ling discourse. Of the latter, the word of God, which- is the only standard of truth, speaks thus r Rev, xvii^ 8. *' And they that dwell on the earth shall wonder,. whose names were not written in the book of life from. the foundation of the ivar/d^^^ 2 Cor. iv, 3. *'Ifour jgospel be hid, it is hid to them that are lost.'*^ 1 Pet. [ii, 8. " Being disobedient ; whercunto alsathey were appointed.'* 2 Pet. ii, 12. "But these, as natural [brute beasts, made to be taken and dpslroyed." Jude " Certain men crept in unawares, who were before \oS old ordahtcd to this condemnatioa^'*- X ) m |:lt We must distinguish between non-electtan and tip- pointment to wrath. The will of God was the cause of his not writing their names in the book of life from the foundation of the world. Their sin is the reason of their appointment to wratli. God does not con- demn them because he has not chosen them, but be. cause they have wiUullv trangressed his law. God "was just and righteous m not writing their names in the book of life. For he might» in point of justice, have left all men as well as all fallen angels to perish in their sins. His choosing others cannot possibly do them any injury, since their condition would have been as bad supposing none had been chosen ; and their condemnation is most just and righteous, since they are punished for the omission of moral duties and wilful disobedience. Nor does God punish them considered as men, but considered as transgressors of his most holy and righteous taw ; and as all sin is pro- perly deserving of punishment,^ so they who are con- demned are condemned most justly* The man must, therefore,, be deaf to reason, who can suppose, that reprobation, is unmerciful, tyrannical or unjust. — If God does in fact permit some to die in their sin, and then punish them for that sin, then he must eternally have willed to do so, because he must act in conseq^uencc of a previous determination. Con- sequently there was a rejection of some from the foundation of the world. And God, who is the righteous Judge of all the earthy whose decree shall standi and from whose sentence there is no ap- peal, has decreed, aad his sentence will be, that th«se ' vjhose names were not turitten in the book of life from the foundation of the luorldy and die under the guilt of final impenitence, unbelief and sin, " shall go away into everlasting punishment J' lection and ap- was the cause )k of life from 1 is the reason :loes not con. them, but be. lis law. God their names in lint of justice, els to perish in ot possibly do n would have chosen ; and »htcous, since f moral duties kd punish them ransgressors of s all sin is pro. y who are con- rhe man must, I suppose, that or unjust. — I die in their then he must ;e he must act ination. Con. )me from the 1, who is the se decree shall ere is no ap- be, that th«se *'\ ik of life from er the guilt of | shall go awa) DISCOURSE III. EPHESIANS I, 11. ^HO WORKETK ALL THINGS AFTER THE COUNSFX OF HIS OWN WILL. Ai .S eternal predestination is the highest act )f God's sovereignty, so it must be a doctrine of luch practical use. I shall therefore conclude this rery important subject with the following practical ises. Use first, for information. The scriptural doctrine >f decrees and providence sets God on the throne, and rives the creature his proper place. It puts the reins >f universal government in the hands of Jehovah, and illows the creature a subordinate agency. The de- cree of God, and the agency of hi^ providence in caus' Ing choice, do not interrupt liberty, or creature agen- :y in any sense or degree whatsoever. For as all free loral agency of creatures consists entirely of volun- tary choice, or exercise of the will, so it cannot, in ?the least degree, be made up of any thing before or jiafter choice. As choice constitutes the complete per- ff#t liberty of moral agents, so nothing can destroy that liberty which does not destroy choice. But de- creeing and causing choice cannot possibly destroy jhoicc. Therefore decreeing and causing cannot pos- Isibly destroy creature liberty. For there is as wide a idifTerence between choice and its cause as there is be- (tween any other effect and its cause. Volition or ! choice is an effect of which God is the efficient cause. ;For " the king's heart," and consequently the heart of every man, " is in the hand of the Lord ; as the ri- tvers of water he turneth it whithersoever he will.'* [God then turnetli the heart of man toward whatsocY-. ( 38 ) cr he pleaseth ; and that as freely as the rivers run in their channel. Thus the preparation of the heart in man, and even the answer of the tongue, is from the Lord. We are led safely on then to this conclusion ; that two distinct agents are concerned in every voli- tion of moral agents : Namely, God's agency in cau- sing volition, and the creature's in exercising it when caused. God is a free agent in causing volition ; the creature is a free agent in exercising it. Both agents aYe free. There is, however, this difference — God is an independent active agent : Man is a dependent active agent. That man's free moral agency is per- fectly consistent with absolute dependence is evident from these words, *' work oiit your otvn solvation with fear and trembling ; for it is God who worketh in you both to will and to do of his good pleasure." Now if Paul's ideas be accurate, tlwin God's agency is the efficient cause of choice, or of men's will and activity, and yet man is free and active in working. God's U'orking in liian both the will and the deed is here considered the efficient cause, which excites him to ** Mtotk out his salvation, with fear and trembling.. God worketh in you to will." We all see then, that God's causing volition, or choice, cannot possiblj^ de- stroy, or cuitail liberty, because man life dependent,, sfcnd yet entirely free, since God works to cause the will, and even t6 change the will, without destroying the liberty. Arid if God carl work iii the creature to cause the will, and even to change the will, ivithoiit destroying creature liberty, then it tvill folld\v, t^t his decree to do so cannot possibly destroy that Im- erty. Use second, for information. The doctrine cif decrees and providence discovers the most profound wisdom of God in proportioning the means to the end. He has appointed all the relations, connexions, dependencies, and the remotest consequences of all things, and can therefore have no new thoughts or purposes, on ac- count of his immutability. Isa. xli^^ 7. " Who, as I, shall call, and declare it, and set . in order for me ; since I appointed the ancient people, and the things that are coming, and shall come." Nothing can come ( 39 ) OH him by way of syrprise ; nor can he gain any know- ledge by any thing that hai3 been, or can be ; for he " has appointed all things that are coming, and shall come." He knows his own appointment, and there- fore knows all things. He knows all the free and con- tingent actions of rational creatures, because he ap- pointed them to come to pass, either freely or contin- gently, according to the nature of second causes. He had one eternal thought and purpose concerning them all. And no means can be so proper for the accom- plishment of all things as those planned by the un- searchable depth of divine wisdom. And as he has appointed the means only to bring about the end, so the end, which is his glory, is infinitely more worthy and noble than all creation. We are commanded " whether therefore we eat or drink, or whatsoever we do, to do all to the glory of God.'* He has made us for his glory, and has therefore an undoubted right to dis- pose us in whatever way his infinite wisdom views most conducive to promote it. " Is it not lawful for me to do what I will with mine own ? Is thy eye evil because I am good ?'' They who imagine that God may not dispose things in such a manner as will final- ly tend to his glory, have an evil eye, and view things in a false light. Therefore " hath he mercy on whom he will have mercy, and whom he will he hardeneth. He hath made all things for himself;'* that is for hi# glory. We ought ultimately to aim at his glory— r Therefore to make self our end, or to act for our own praise and glory, is a base invasion of Jehovah's pe- culiar right. Siincerely study therefore, in all you do, tAim at the glory of God. Use third for humiliation — An honest consider, ation of the universal and sovereign agency of God, who supports the planets, and impels them, with never- ceasing rapidity, round yonder central ocean of fire, and who upholds the entire universe by the word of his own power, will fill us with a deep humiliation from a sense of our own insignificance. This made wise Agur burst out in the language of deep humiliation and contrition of heart, when he con- sidered the incomprehensibility of God's plans and Jl P'ttf . m ( 40 ) ^jrovidencc. Prov. xxx, 2, 3. ** Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy." Reader, do thou go and do ^o to. Use fourth, for reproof, to those who abuse the de- crees, 1. By pleading the decree to excuse their own and others sin. Some wicked men of a profane and perverse turn, will pretend to excuse their own and others sin thus : *Mt was decreed to be done^ and I was forced to do it, and therefore it was impossible for me to avoid it, and I am not to be blamed." The on- ly reply I think proper to make to this description of men is, that I have travelled many thousand miles, and spent much time, frequently the greatest part of the night as well as much of the day, in religious con- versation, with men of various opinions, but never heard a predestinarian even suggest any thing of the kind. It is uniformly advanced by free-willers, who disbelieve eternal immutable decrees and providence. They do not therefore believe what they themselves say, when they cast such vile reflections on the wise purposes of God. This plainly shows, that there is little or no confidence to be put in any thing they do say. To combat the reflection would be vain and idle, since no body in reality believes it. But let them remember, that all their vain and irreverent tri- fling with God shall at last be turned into terror and despair, ivhen it shall be said to them, " wherefore despisest thou the doings of the Lord.*' j| 2. To those who abuse the decrees, by separanng what God has joined together. Some wicked men, blasphemously abuse God*s de- crees, because they are unable to withstand the force of the arguments brought in proof of them, by under- taking to separate what God has joined together.— They will cast such reproaches as this : *' Well then, if I be decreed from eternity to salvation, I shall be certainly saved, though I neither repent, believe, nor be holy." But let the objectors know, that in all this they are only imitating the devil when he tempted our ( 41 ) Saviour. God had revealed his decree, that C^risl should be kept from falling into sin and into untimely- dangers and d^th, by a charge given to the angels over him, to keep him in all his ways. God had de- creed to keep and preserve Christ by these meansw But the devil thought to deceive Christ, and took oc- casion from the decree to tempt him to cast himself from the pinnacle of the temple, and suggested that let him do what he would, God would give his angels charge concerning him, and not suffer any injury to befall him ; and therefore he might neglect the use ot ordinary means, as if it were needless for Christ to go down the stairs of the temple, since God had de- creed and promised to preserve him. In ''this temptation, satan artfully left out siich a part of the text which he quoted from the old testament as would wholly alter the sense of it. And the objec- tors precisely imitate this conduct of satan. Similar perversion to that of satan is in their mouths. One word of advice for them. Since they imitate the devil and do his works ; let them take heed, lest they be his children. For the child generally imitates its father. That they are perverters of the decree is evident ; for God has decreed to save the elect by means of work- ing in them faith, repentance, and habitual holiness, but not otherwise. For all the means are decreed as well as the end, as appears from the 27th of Acts. When St. Paul and his companions, on their voyage to Italy, were overtaken with a violent storm and momentarily expected to be swallowed up in the sea, God was pleas- ed to reveal his decree concerning them. God's fixed purpose was that they should get safe to land* God's decree respecting the end was absolute. It could not be frustrated. But the decree was essentially different from what the objectors represent, as appears front what follows. The sailors devised to leave the ship* When Paul discovered this he said to the centurion and the soldiers, " except these abide in the ship, ye ^cannot be saved.'* It was decreed they should be sav- ed, and come safely to shore, by means of the skill and exertion of the sailors, but not otherwise* God had F V / -: ; ( 42 ) tlecreed all the means by which they were to be savect as well as the end. God had decreed to save them in this particular way. It was therefore tht decree, which •made it necessary for the seamen, who had the art of managing »^he vessel, to abide in it and employ their united wisdom in securing an escape. And as '* there are many devices in a man's heart ; nevertheless the counsel of the Lord, that shall stand ; " and as a ** man's 'heart dcviseth his way, but the Lord directeth his steps ;" so the Lord's counsel stood ; for though the sailors ' ■' fi > ( 44 ) Ood^5 purposes. Besides it is a vain opinion. For ino one is Lord of his own life ; neither doth the sue, cess of his purposes depend on his own will and plea- asure, but on the Lord*s. For ** there are many de- vices in a man's heart, nevertheless the counsel of the l,ord that shall stand." God's purposes shall stand let the creature's be what they will. And therefore we find our deepest laid plans often frustrated sofely 9gainst our will. This taught holy men of old the yiost profound submission to the will of God. 1 Cor. X, 19, "I will come to you shortly if the Lord will.'* It depended on the Lord's will ; Chap, xvi, 7. *' I trust %o tarry awhile with you, if the Lord permit.'* Job i, 21. ** The Lord gave, and the Lord hath taken away, blessed be the name of the Lord." Reader, may the Jjord's sovereign disposal of all things after the coun- sel of his own will, have th^e like influence on thy heart. I cannot dismiss this part without introducing a pa- ragraph from the Rev. A. Toplady, a man of emi- nent p> jty and extensive erudition, who has been en- abled by the grace of God to defend the doctrines of faith, with an iintrembling hand and unfaltering tongue. " On the subject of liberty and necessity, I acknow- ^* ledge that there is such a thing as free-will in God's ^' reasonable creatures ; and, I believe, every Calvin- ^' ist upon earth acknowledges the same. The point, ^* in dispute between us and the Arminians, is not ^* concerning the existence of free-will, but concern- •* ing its powers. Thai man is naturally endued with a ^* will, we never denied ; and that man's will is natu- *' rally free to what is morally and spiritually evil, we ^' always affirmed. The grand hinge, then, on which ** the debate turns, is, whether free-will be, or be not, a faculty of such sovereignty and power, as either to ratify, qr to baffle, the saving grace of God, ac- •* cording to its, that is* according to the will's, own ** independent pleasure and self-determination ? I ** should imagine, that every man of sense, piety and ** reflection, must, at onee, determine this question in C( €t opinion. For r doth the sue, 1 will and plea- ' are many de, counsel of the pses shall stand And therefore ustrated solely len of old the f God. 1 Cor. the Lord will." Kvi, 7, *' I trust srmit." Job i, ith taken away, eader, may the after the coun- luence on thy roducing a pa- a man of emi- o has been en- le doctrines of id unfaltering Jity, I acknow- 2-will in God's every Calvin- ;. The point, inians, is not but concern- endued with a s will is natu- :ually evil, we hen, on which be, or be not, tver, as either e of God, ac- le will's, own mination ? I ise, piety and is question in the negative. If some do not, who are nevertheless possessed of those qualifications, I can only stand amazed at the force of that prejudice, which can in- duce any reasonable and religious person to sup- pose that divine wisdom is frustrable, and the divine power defendable, by creatures of yesterday, who are absSutely and constantly dependent on God for •I' their very being, and, consequently, for the whole ^1* of their operations, from moment to moment." 4th. To those who abuse the decrees, by blaming \ny part of God's conduct. Some quarrel with God's eternal counsels and the jgency of his providence, by supposing '* it would "lave been better had God ordered it thus and so." lemember, such language is citing God to answer at rour bar. It 'mplies a secret conceit, that you are ^iser than he. '* He worketh all things after the coun- sel of his own will." But you would have God to change the ru)e of his conduct, and to work all things after your own will, and to gratify your desires and ^appetites. By this, you accuse God of ignorance and folly, just as if he had not devised right measures for the administration of his government. It discovers a secret disposition to believe yourself so much superi- [or to Deity, that you could contrive and dispose things i better than he has done. This disposition argues the presumptuous boldness of a poor blind creature, an empty nothing, judging and censuring the counsels of infinite wisdom. The rich man, in torment, was of the same mind. He was dissatisfied with God's moral I government of the world, and thought he could de- vise more effectual means to prevent the ruin of his brethren, than those of God's appointment. Use fifth, for exhortation — 1. Give all diligence, in a gospel way, to secure an interest in God through Christ. God has, in his eternal counsel of peace, es- tablished all the means of grace and glory for the good of his dear children. O then come ; come, take hold on God's covenant, and your soul shall live. If Jeho- vah be your covenant God, then all the declarations of iiis eternal purpose of love, mercy and grace, toward (^i €.^£a^latot ( 46 I. M his people, are yours. And nothing can hinder their accomplishment. " For what his soul desireth, even that he doeth." And therefore " his counsel shall stand, and he will do all his pleasure." And God's faithfulness in fulfilling his promises is the strongest encouragement you possibly can have " to press for- ward toward the mark for the prize of thtrlfllgh calling of God in Christ Jesus.'* 2. Seek instruction from him whose counsel shall stand. Without him all your devices shall come to nothing. Solomon tells us that *' there are many de- vices in a man's heart ; nevertheless the counsel of the Lord that shall stand." O what a blessed thing to have counsel from him whose counsel shall stand. And St. Paul exhorts the Philippians to *' be careful for nothing, but in every thing by prayer and suppli- cation, with thanksgiving, let your requests be made known unto God ;" Phil, iv, 6. Away, therefore, with your distracting cares and fears, and cast yourself on God, for his blessed conduct. For ^* it is not in man that walkcth to direct his steps." 3. Study to know so much of God's eternal purpos- es as he has been pleased to reveal in his word. But confine your researches after this knowledge to what he has revealed in his word by prophecies and pro- mises. For his judgments, his decrees, are a great deep, and unsearchable by creatures. Yet an honest inquiry into these, with a humble dependence on God for a blessing, ',vill open to your view an extensive prospect of God's purposes respecting his church to the end of the world. Daniel learned from revela- tion the very time, appointed of God, for the Jews ta return from Babylon, Dan. ix, 2. God has revealed in his word the time when all nations shall bow in ho- ly obedience to his Son. Christian ! should not this rouse thee to an honest inquiry from God's revealed will, to understand those things which are shortly to be accomplished for Zion. Awake then all the pow- ers of your soul ; be meek, humble, and low in your own eyes, put no trust in your own heart, have a deep and reverential awe of God on your own heart, and; K %Jk linder their iretli, even unsel shall iVnd God's i strongest press for- i^h calling unsel shall all come to s many de- counsel of sssed thing hall stand, be careful ^nd suppli- ts be made efore, with f^ourself oa not in man lal purpos- ord. But je to what and pro- are a great ; an honest ce on God extensive church to m revela- le Jews ta revealed )ow in ho- not this s revealed shortly to the pew- IV in your ve a deep leart, and ( 47 ) [then you shall know much of the Lord's counsel, 'rov. iii, 32. '* His secret is with the righteous.'* 4. Cordially ambrace whatever you find clearly taught in God s word. It was Gamaliel's advice to the Jews, that " if this counsel, or this work, be of len, it will come to nought ; but if it be of God, yv., jannot overthrow it, lest haply ye be found even to "light against God." Acts v, 3^, 39. Whatever flows from the decree and providence of God shall stand in ipite of all devils and all men. " His counsel shall :^?itand." Consequently all opposition to the counsel Jlnd providence of God is both a sinful and a danger- ous opposition. It is for a poor, dependent worm of lihe dust to enter lists with omnipotence. Go then, . 5fcnd speak of God's purposes as Laban and Bethuel did %bout Rebekah, *' the thing proceedeth from the Lord, >1ve cannot speak unto thee bad or good." tien. xxiv, 50. . ' 5. Study to yield unreserved submission to God's Vill in all your afflictions, for the most bitter ingredi- ||nts in the cup of your afflictions were all determined God's eternal counsels. Job v, 6. *' Affliction com- th not forth of the dust, neither doth trouble ^spring |ut of the ground." They come not by chance, but jre determined in the unalterable counsel of heaven, 'hence Paul admonishes the Thessalonians, " that fo man should be moved by these afflictions ; for your- flves know, that ye are appoinied therGunto." 1 Thes. li, 3. The reason why we are not to be moved by af- jiction is given : " God hath appointed us unto them.'* i.nd that ye may patiently submit to them, consider, 1, That God saw fit you should have that particular liction — therefore you should say with holy David, behold here am I, let him do to me as seemeth good Into him." 2 Sam. xv, 26. And our blessed Saviour itientiy submitted to all those agonies, which his father had appointed for him to undergo. And if we his children, we will follow his example, and say, not my will, but thy will be done." For he has an un- lited right, as sovereign Lord, to determine, accord- \g to his own pleasure, the condition of ail creatures, id is accountable to none. Job ix, 12. " Behold he M^ •M ( 48 ) taketh away, who can hinder him ? Who will say un- to him, what doest thou ?" 2. Consider, that every affliction was ordained for God's glory and the good of his people. Rom. viii, 28. All discontentment with affliction is therefore discon- tentment with God's glory and our own good. Though it should appear very dark and mysterious to us how such a particular affliction should promote his glory and our eternal good, yet we are bound to believe it even against natural sense and carnal reason. Hath he not said, and shall we not all believe him ? that *' he chastises us for our profit, that we might be partak- ers of his holiness." Heb. xii, 10. Though we cannot sec how chastisment promotes our eternal good, yet God who is infinitely wiser can. This firmly believed, will produce comfort under afflictions, and an entire resignation to the decrees and providence of God. On the other hand all fretfulness on account of affliction is criminal and makes the burthen heavier and more troublesome. O Christian, suppose then you had your choice, could you possibly wish God to change his counsels ? since they are planned in infinite wisdom for his glory and your good. ** No ; O no," the lan- guage of your heart would be, what infinite wisdom h?s chosen is much mors desirable than what I can possibly choose. Notwithstanding we ought to submit to all God's providential dealings, yet several things should make a deep impression on our hearts. ( 1 . ) We should be- wail our own and others sins. Saints in all ages have mourned for their iniquities, and those of a sinful ge- neration, in which they lived. Though God decreed to permit sin ar>d to bring glory out of it to himself, yet he is not beholden to sin for that glory. For the very nature of sin is dishonorable to God. And it is only through pardoning mercy and vindictive justice, that he brings glory to himself out of sin. (2.) We should mourn when the church is in great affliction.! The saints of old " wept when they remembered Zi- on,^' Psal. cxxxvii, 1. Though we should sympathize with God's dear children in distress, yet we ought to . -^ it J Gj will say un- )rdained for om. viii, 28. :fore discon- [)d. Though IS to us how >te his glory to believe it on. Hath he ; I ? that *' he ht be partak- gh we cannot lal good, yet tnly believed, ind an entire ; of God. On of affliction is er and more you had your o change his finite wisdom no," the lan- inite wisdom ,n what I can to all God's should make ^e should be- all ages have )f a sinful ge- God decreed it to himself, 3ry. For the :l. And it is ictive justice, n. (2.) We re at affliction, lembered Zi- d sympathize t we ought to I ( 49 ) be so far satisfied as to reverence the all-wise God, Tof his designs of promotinp^ his glory and the good of his church, by theif affliction. All that great distress, which God brought on his people at the Red-sea, was only a preparation for their more glorious and com- fortable deliverance. It was to promote his glory and advance their interest. This shews, that we ought to wait patiently till God has finished his work, lest for want of wisdom, we should, like the Israelites at the Red-sea, form a wrong judgment, concerning the work which God is about to do. Use sixth, for comfort. ) O how well is it for you, dear Christians, that all events are in the hands of God, who loves you, and stands engaged for you in an everlasting covenant. As all that can possibly befall you was determined in his eter- nal counsel, so ye need not fear. For he has given you the utmost assurance, that it shall be for his glory and your eternal good. O then, be not discouraged, but ** look unto Jesus, the author and finisher of your faith," as you run in the Christian race set before you. For he hath commissioned his ministers, notwithstand. ing the great commotions and tumults that are in the world, to say to the righteous *' that it shall be well with him.'* Isa. iii, 10. And the preacher speaks in the language of assurance and triumph when he says, ** surely I know it shall be well with the -n that fear God, which fear before him.'' Eccl. viii, 12. As God works all things after the counsel of his own will, and, in which, they were undoubtedly ordered in the wisest and best possible manner, and cannot fail. — ' Not one word of all that good, which God hath pro- mised can possibly fail of its accomplishment. " For what his soul desireth, even that he doeth." But he desireththe accomplishment of all his promises, there* fore they cannot fail. To conclude, let men of the greatest parts and the most refined wit devise the most subtle stratagems against God's people, yet all their contrivances shall not stand. against the wisely ordered counsels oi Jeho- vah. •* For the wisdom of this world is foolishness G 4 % ii'i ( W ) \\4th God ; for it is written, he takcth the wise in their own craftiness. 1 Cor. iii, 19. And again, '*thc Lord knowcth the thoughts of the wise that they are vain." Chap, v, 20. And though '* there be many devices in a man's heart, nevertheless, the counsel of the Lord, that shall stand." God's counsel shall stand against all devices : He has established a beautiful order in his eternal counsels, by which all events of providence are made subservient to his glory and the good of his people. The grand design of God, in the decree, and in its execution in providence, is that the enlargement and stability of the Mediator's king- dom shall stand firm and immovable till time shall be no more. Reason's eye may behold things cloudy and tempestuous, but the eye of faith views them clear and serene. It views no disorder in the decree and providence of God. It beholds him in one mind mak- ing all things subservient to his glory in the salvation of his elect. This is matter of joy, even of joy un- speakable and full of glory to thee, O Christian. And now unto him, who worketh all things after the coun- sel of his own will, be ascribed honor and glory for ever and ever. Amen. ■^^^«- DISCOURSE IV. EPHESIANS I, 3, 4, 5. ,1 '» Blessed be the God and Father of our Lord Jesus ChrisL ivho hath blessed us ivith all spiritual blcssiuffs in heavenly places in Christ ; according as he hath chosen us in him before the foundation of the worldi that ive should be holy and without blame before him ifi love : having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, X HE doctrine of election, of Mhicli men- tion is l>ere made, is as plainly taught in the bible, as that God made the heavens and the earth. But what it is must be referred to the decision of God 's^ own word. And for the illustration of the doctrine, I would observe, that tliere is, 1. A national election to great hon.ors, and special' privileges ; which shows, that God deals in u :.ove- reign manner witK men. The posterity of Aljralunii are calk J un drct nation. God separated them from the rest of the world. Dent, xxxii, 8, 9. " When he divided to the nntlont» their inheritance, when he separatwl tlie sons of Adam, he set the bounds of the people according to the number of the children of Israel/' they- were his^ portion and the lot of his inheritance* G