of God's decrees existed in eternity, as well as in time; how could he be disposed to suspend his decrees, any more in eternity than in time? Most certainly, all the events of the universe are embraced in the divine decrees, which are eternally and immutably the same.

We observe further: that the decrees of God are strikingly evident from the prophecies contained in scriptures. When David was about to utter a glorious proph ecy, he said, "I will declare the decree." In uttering prophecy, God is said to "declare the end from the beginning, and from ancient times the things which are not yet done." And this declaration, in a most striking manner, expresses the divine decrees, "Saying, My counsel shall stand, and I will do all my pleasure." This clearly implies, that the declarations of prophecy are only the previous revelation of the counsel and pleasure of God. Prophecy is only the expression of foreknowledge. And as foreknowledge depends on a previous decree, by which things foreknown are made certain; the same is true respecting prophecy. It is the revelation of things. previously and eternally established. It is remarkable, respecting the prophecies of scripture, that they relate many things, which, in human view, are very improbable, and seemingly impossible; and many things which depend on the free agency of men to accomplish. What security can there be for the accomplishment of the prophecies, except a divine decree ? If God has determined all events, by an immutable decree, then the prophecies are perfectly easy: but if only one future event be left undetermined, it cannot be foretold.

Again; If the counsel and purpose of God extend to events, which are brought about by human wickedness; then we may conclude with certainty, that they extend to all other events. But we find in the scriptures many instances of great wickedness, in which the counsel and purpose of God are expressly acknowledged. When the Jewish counsel released Peter and John from confinement, and from persecution, on account of their preaching and miracles; "They being let go went to their own company, and reported all that the chief

priests and elders had said unto them. And when they heard that, they lift up their voice to God with one accord." They united in joyful and solemn prayer; the substance of which is worthy of careful attention, in reference to the great doctrine of God's eternal counsel or decrees. And they said, "Lord, thou art God, which hast made heaven and earth and the sea; and all that in them is; who, by the mouth of thy servant David has said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth, against thy holy Child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the gentiles and people of Israel were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done." If the hand and counsel of God foredetermined the whole that was done, by the awful combination of Jews and gentiles against the Lord Jesus Christ (and this was certainly the case; for we read in plain terms, that he was delivered by the determinate counsel, and foreknowledge of God,) then we may safely conclude, that all things are foredetermined. That same eternal and unchangeable counsel of God, by which Joseph was sold into Egypt; by which Pharaoh's heart was hardened, and the hearts of the Egyptians; by which the heart of Sihon, king of Heshbon, was hardened, and his spirit was made obstinate; by which Shimei cursed David; by which the heathen nations were often sent against the people of Israel to chastise them for their idolatry, particularly in the instance of the Babylonish captivity; and by which our Lord was crucified; extends to all creatures and things. From these striking instances, in which human wickedness is manifested, we are, as it were, impelled to the conclusion, that, the eternal counsel of God extends to all things, ordering and directing them for the richest display of his own glory; and for the greatest good of the intelligent system. If some, and not all things, were established by the divine purpose, or decree, what an awful interference would exist between things

decreed, and things not decreed! The universe would be void of harmony, and present a scene of dire confusion. All things decreed would be frustrated; nothing could ever come to a happy termination. In this view, how infinitely important, for the honor of God, and for the consolation of all holy and intelligent creatures, is the doctrine of divine decrees! The decrees of God are evidently a necessary fountain and source of all rational enjoyment, of all rational hope, and expectation of final good.

Finally; It is evident from reason, that God cannot be indifferent, respecting any event of creation or providence. If his providence extends to all his creatures, and all their actions; then certainly his decrees are of equal extent. For, in all instances, and in all respects, his works of providence are the execution of his decrees. "God executeth his decrees," say the assembly of divines, "in his works of creation and providence." And the very idea of his having a preference or choice respecting any system of events, amounts to a firm decree. To bring the world into existence, nothing more was necessary, than an expression of the divine will. "He spake, and it was done, he commanded, and it stood fast." He preferred the existence to the non-existence of the world; and it existed, in consequence of his decree. If it be admitted, that God is not indifferent to any event, however small and minute, even to the falling of a sparrow; the consequence is clear, that all events whatever are ordered and established by his eternal purpose or decree.

REMARKS.

1. All the purposes or decrees of God are the fruit of infinite wisdom, goodness, and benevolence. Some are alarmed at the doctrine of divine decrees, from an apprehension, that it represents the Most High as an arbitrary sovereign, and a despotic being, regardless of reason or propriety. But far be it from the Holy One of Israel to decree unrighteous decrees, or to be regardless of rea

son and benevolence, in forming his eternal counsels. The holiness of God, in which are included all his moral perfections, has been already proved from scripture and reason. In the exercise of perfect holiness, therefore, he forms all his purposes. All are formed with an undeviating regard to the greatest possible good. Every man who has a candid mind, and who is given to sober reflection, must be sensible, that among all possible systems of events, there must be one, that has an infinite preference to all others; and, that the omniscient Jehovah, who comprehends, from eternity, all these systems, doubtless discovers that which, all things considered, is infinitely best. And since he is the Judge of all the earth, it is certain that he does, and always will do right. This best of all systems, therefore, is established by the divine decree.

All the purposes of God are equally the result of infinite wisdom, goodness and mercy. We have therefore an ample and joyful assurance, that these purposes can never be altered for the better. This consideration should fully satisfy every mind with respect to the truth of the doctrine, and the importance of its being taught and inculcated. If the decrees of God are essential to his own glory, and to secure the greatest sum of good and happiness in the universe; then certainly, every benevolent heart must be satisfied; and must greatly rejoice, though the subject may be involved in a degree of mystery.

2. Another thing to be considered, in relation to the doctrine of the divine decrees is, that the means by which all events are accomplished, are as much the subject of God's eternal purpose or decree, as the events themselves. An objection, urged by some against this glorious doctrine is, that it renders the means of grace and salvation, and the means of every other good end whatever, both needless and useless. If men are predestinated to salvation, say some, they will be saved, and if to damnation, they will be damned, let them do what they may. And the same objection is urged, or might, with equal propriety, be urged in every other

case. If it is the decree of God, that we shall live, we shall live; and if, that we shall die, do what we will, we shall die. If it be the decree of God that we shall be rich or poor, healthy or sickly, such we shall be, at all events. This is a rash and groundless inference from the doctrine of divine decrees. It is contrary to scripture, reason and experience. The scriptures require true faith in the Lord Jesus Christ as the condition of salvation. If men believe not, they must be damned. Faith is a practical duty; and is the means of salvation. And the scriptures carry the idea of means still further. They affirm, that faith itself, cometh by hearing; and hearing by the word of God. Reason and observation teach us, that salvation, and all other things, take place in a regular course of means and ends. So long as the means of good are neglected, the good is never to be obtained. When Paul, and a multitude with him were in great danger of perishing in a ship wreck, a divine decree was revealed for their consolation, that all should be delivered from the danger of the seas. After this, the danger increased, so that the sailors were about to make their escape by the boat. At this Paul was alarmed, notwithstanding the decree; and declared, that except these, who alone could manage the vessel, should abide in the ship, they could not be saved. Thus it is plain, that means are as absolutely necessary to accomplish the decrees of God; as the decrees are to the success of means. Those therefore, who cavil with the doctrine of the divine decrees, on this ground, "speak evil of the things which they understand not."

3. Since the decrees of God extend to all events, and at the same time, human purposes and agency operate, in innumerable instances, and to accomplish innumerable purposes; we clearly infer, that divine and human agency are exerted in producing the self-same events. Clearly to this point are the words of the Apostle, "Work out your own salvation with fear and trembling, for it is God who worketh in you, both to will and to do, of his good pleasure." So far as the people of God have