divine decrees! The decrees of God are evidently a ne cessary 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 nethan an expression of the divine will. "He cessary, 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 reason 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 shipwreck, a divine decree was revealed for their consolation, that all should be delivered from the danger of the seas. After this, the

that

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, 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 any right purposes, or exercises of heart, these purposes and exercises are as entirely their own, as if they were originated in themselves, without any divine decree, or any other extraneous cause whatever. At the same time, it is plain, that every right exercise is wrought in them, according to the eternal purpose, and good pleasure of God. The same idea is expressed in the prophecy of Ezekiel. In the first place, sinners are exhorted even to make themselves a new heart, and a new spirit, and to turn themselves from all their transgressions. In the next place, the Lord says, A new heart also will I give you, and a new spirit will I put within you, and I will cause you to walk in my statutes, and ye shall keep my judgments, and do them." Here it is evident, that both divine and human agency are employed in the production of the new heart. David in prayer expressed the same idea. "Create in

me a clean heart, O God, and renew in me a right spirit." God is the sole cause of holy exercises in the hearts of sinful men; but sinners are, at the same time, required to be holy in heart and life and whenever holiness takes

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place in their hearts, it consists in their own voluntary agency, and not in the agency of God. The agency of God as the cause of human agency, in this case, alters not the nature of human agency, in any measure, nor in any sense whatever. Both God and man act freely, of choice, and not of constraint or compulsion.

4. From a consideration of the great and solemn doctrine of divine decrees, we learn, that by them, every good is secured; and every evil, which is not essential, in the plan of infinite wisdom and goodness, to bring about the greatest general good, is prevented. What a glorious doctrine is this! How happily calculated to give us the most sublime and exalted views of the infinite Jehovah ! Calculated to abase all human pride, and vain glorying! Calculated to inspire us with a reverential awe and fear of the Lord, and to excite in our minds an unlimited confidence in him! Nothing is better calculated to excite religious devotion. To those who cordially embrace this doctrine, the infinite God appears to be worthy of praise and adoration; and to him be rendered dominion and glory, for ever and ever. Amen.

ESSAY IX.

The original Character, and State of Man..

WHEN the Almighty God, by the word of his power, had created the heavens and the earth, and all their hosts, in the space of six days; it was reserved as the concluding part, and the finishing stroke, of this magnificent work, to create mankind. Man was made rational and immortal. God breathed into him the breath of life, and he became a living soul. Man also sustained a dignified rank; he was made but a little lower than the angels, crowned with glory and honour. Possessed of reason and understanding, man was well qualified for the elevated station allotted him in this lower world. Accordingly, "God gave him dominion over the fish. of the sea, and over the fowls of the air, and over every living thing that moveth upon the earth." And in the conclusion of the narrative, it is said, "God saw every thing that he had made, and behold it was very good."

From this concise history of the creation of man, it is very natural and reasonable to understand, that he was made perfectly holy. Like every thing else in its kind, man also in his kind, was pronounced very good. He was doubtless created a moral agent; for this was essential to distinguish him from the brute creation. And if, as a moral agent, he was, by his Creator, pronounced very good; what could it imply, short of his being perfectly free from sin? Being a moral agent, he was capable of being holy or sinful, even in his very nature, and in the disposition of his heart. And as his moral nature and faculties constituted infinitely the most noble part of his existence; it is evident, that his goodness, which was pronounced by his Creator, consisted chiefly in righteousness and true holiness.

But, to establish this point, we are not straitened for evidence. The testimony of the wise man is, "God made man upright; but he hath sought out many inventions."5 By these many inventions, is doubtless meant wicked devices. For these are stated as a contrast to that uprightness, in which his original character consisted. Consequently, his original character was holy. In the scriptures, uprightness is a term expressive of the moral character, and of that only. It is always expressive of holiness. "Mark the perfect man, and behold the upright, for the end of that man is peace." The Lord is said to be upright, and "the prayer of the upright is his delight.'

Again; If man was created with a sinful, or even a mixed character; how are we to understand the history of his apostasy? From what did he apostatize? Did he apostatize from a state of sinfulness, or of holiness? Certainly from a state of holiness. Had he been created with a mixed character, such would have been the account of him, in the history of his apostasy. Had he been of a mixed character, he must have been, in some degree, unhappy in Paradise.

Some suppose, that if man was made holy, his holiness must have been passive, and involuntary, and void of moral quality. This goes on the supposition, that God cannot create a moral agent; and of course, cannot form the hearts of mankind, and turn them from sin to holiness, after they are created. But is not the king's heart in the