Phila delphia > Lectures on SYSTEMATIC THEOLOGY by Charles G. Finney (page 9 of 11) Web WStS  powered by Google™

LECTURE LXXVI.
Divine Sovereignty

LECTURE LXXVII.
Purposes of God

LECTURE LXXVIII. -- Perseverance of Saints.
Notice the different kinds of certainty . . What is not intended by the perseverance of the saints

LECTURE LXXIX.
Perseverance of Saints proved

LECTURE LXXX. -- Perseverance of Saints.
Further objections considered

This lecture was given to us by Dennis Carroll.

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LECTURE LXXV. Back to Top

REPROBATION.

In discussing this subject I shall endeavour to show,

I. WHAT THE TRUE DOCTRINE OF REPROBATION IS NOT.

II. WHAT IT IS.

III. THAT IT IS A DOCTRINE OF REASON.

IV. THAT IT IS THE DOCTRINE OF REVELATION.

V. SHOW THE GROUND OR REASON OF THE DOCTRINE.

VI. WHEN MEN ARE REPROBATED.

VII. REPROBATION IS JUST.

VIII. REPROBATION IS BENEVOLENT.

IX. REPROBATION IS THE BEST THING THAT CAN BE DONE, ALL THINGS CONSIDERED.

X. HOW IT MAY BE KNOWN WHO ARE REPROBATES.

XI. ANSWER OBJECTIONS.

I. What the true doctrine of reprobation is not.

• 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is little less than blasphemy to represent God as creating any being for the sake of rendering him miserable, as an ultimate end of his creation.
  
  
• 2. The doctrine is not that any will be lost or miserable to all eternity, do what they can to be saved, or in spite of themselves. It is not only a libel upon the character of God, but a gross misrepresentation of the true doctrine of reprobation, to exhibit God as deciding to send sinners to hell in spite of themselves, or notwithstanding their endeavours to please God and obtain salvation.
  
  
• 3. Nor is this the true doctrine of reprobation, to wit: that the purpose or decree of reprobation is the procuring cause of the destruction of reprobates. God may design to destroy a soul because of its foreseen wickedness; but his design to destroy him for this reason does not cause his wickedness, and consequently does not prove his destruction.
  
  
• 4. The doctrine is not, that any decree or purpose of reprobation throws any obstacle in the way of the salvation of any one. It is not that God has purposed the damnation of any one in such sense as that the decree opposes any obstacle to the salvation of any soul under heaven.
  
  
• 5. Nor is it that any one is sent to hell, except for his own voluntary wickedness and ill-desert.
  
  
• 6. Nor is it that any one will be lost who can be induced, by all the means that can be wisely used, to accept salvation, or to repent and believe the gospel.
  
  
• 7. Nor is it, nor does it imply, that all the reprobates might not be saved, if they would but comply with the indispensable conditions of salvation.
  
  
• 8. Nor does it imply, that the decree of reprobation presents or opposes any obstacle to their compliance with the necessary conditions of salvation.
  
  
• 9. Nor does it imply, that anything hinders or prevents the salvation of the reprobate, but their perverse perseverance in sin and rebellion against God, and their wilfull resistance of all the means that can be wisely used for their salvation.

II. What the true doctrine of reprobation is.

The term reprobation, both in the Old and New Testament, signifies refuse, cast away. Jer. vi. 30: "Reprobate silver shall men call them, because the Lord hath rejected them." The doctrine is, that certain individuals of mankind are, in the fixed purpose of God, cast away, rejected and finally lost.

III. This is a doctrine of reason.

By this is intended, that since the Bible reveals the fact, that some will be finally cast away and lost, reason affirms that if God casts them off, it must be in accordance with a fixed purpose on his part to do so, for their foreseen wickedness. If, as a matter of fact, they will be cast away and lost, it must be that God both knows and designs it. That is, he both knows that they will be cast away, and designs to cast them off for their foreseen wickedness. God can certainly never possess any new knowledge respecting their character and deserts, and since he is unchangeable, he can never have any new purpose respecting them.

Again, it follows from the doctrine of election. If God designs to save the elect, and the elect only, as has been shown, not for the reason, but upon condition of their foreseen repentance and faith in Christ, it must be that he designs, or purposes to cast away the wicked, for their foreseen wickedness. He purposes to do something with those whom he foresees will finally be impenitent. He certainly does not purpose to save them. What he will ever do with them he now knows that he shall do with them. What he will intend to do with them he now intends to do with them, or he were not unchangeable. But we have seen that immutability or unchangeableness is an attribute of God. Therefore the present reprobation of those who will be finally cast away or lost, is a doctrine of reason.

The doctrine of reprobation is not the election of a part of mankind to damnation, in the same sense that the elect unto salvation are elected to be saved. The latter are chosen or elected, not only to salvation, but to holiness. Election with those who are saved, extends not only to the end, salvation, but also to the condition or means; to wit, the sanctification of the Spirit, and the belief of the truth. This has been shown. God has not only chosen them to salvation, but to be conformed to the image of his Son. Accordingly, he uses means with them, with the design to sanctify and save them. But he has not elected the reprobate to wickedness, and does not use means to make them wicked, with the ultimate design to destroy them. He knows, indeed, that his creating them, together with his providential dispensations, will be the occasion, not the cause, of their sin and consequent destruction. But their sin and consequent destruction are not the ultimate end God had in view in their creation, and in the train of providences that thus result. His ultimate end must in all cases be benevolent, or must be the promotion of good. Their sin and damnation are only an incidental result, and not a thing intended as an end, or for its own sake. God can have no pleasure, in either their sin or consequent misery for its own sake; but on the contrary, he must regard both as in themselves evils of enormous magnitude. He does not, and cannot therefore elect the reprobate to sin and damnation, in the same sense in which he elects the saints to holiness and salvation. The elect unto salvation he chooses to this end, from regard to, or delight in the end. But the reprobate he chooses to destroy, not for the sake of their destruction as an end, or from delight in it for its own sake; but he has determined to destroy them for the public good, since their foreseen sinfulness demanded it. He does not use means to make them sinful, or with this design; but his providence is directed to another end, which end is good; and the destruction of the reprobate is, as has been said, only an incidental and an unavoidable result. That is, God cannot wisely prevent this result.

IV. This is the doctrine of revelation.

That this view of the subject is sustained by divine revelation, will appear from a consideration of the following passages:--

Ex. 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 throughout all the earth."

Prov. xvi. 5: "Every one that is proud in heart is an abomination to the Lord; though hand join in hand, he shall not be unpunished."

Mark iv. 11: "And he said unto them, unto you it is given to know the mystery of the kingdom of God, but unto them that are without, all these things are done in parables. 12. That seeing they may see, and not perceive, and hearing they may hear and not understand, lest at any time they should be converted, and their sins should be forgiven them."

Rom. ix. 17: "For the scripture saith unto Pharaoh, even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 22. What if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction. 23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. 24. Even us, whom he hath called, not of the Jews only, but also of the Gentiles?"

2 Cor. xiii. 56: "Examine yourselves, whether ye be in the faith; prove your own selves; know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? But I trust that ye shall know that we are not reprobates."

2 Peter ii. 12: "But these as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption."

Ezek. xviii. 23: "Have I any pleasure at all that the wicked should die? saith the Lord God; and not that he should return from his ways, and live? 32. For I have no pleasure in the death of him that dieth, saith the Lord God, wherefore turn yourselves, and live ye?"

Ezek. xxxiii 11: "Say unto them, as I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?"

2 Peter iii. 9: "The Lord is not slack concerning his promise, as some men count slackness, but is long-suffering to usward, not willing that any should perish, but that all should come to repentance."

These passages when duly considered are seen to teach:

• 1. That some men are reprobates, in the sense that God does not design to save, but to destroy them and:--
  
  
• 2. That he does not delight in their destruction for its own sake; but would prefer their salvation, if under the circumstances in which his wisdom has placed them, they could be induced to obey him.
  
  
• 3. But that he regards their destruction as a less evil to the universe, than would be such a change in the administration and arrangements of his government as would secure their salvation. Therefore, for their foreseen wickedness and perseverance in rebellion, under circumstances the most favourable to their virtue and salvation, in which he can wisely place them, he is resolved upon their destruction; and has already in purpose cast them off for ever.

V. Why sinners are reprobated or rejected.

This has been already substantially answered. But to avoid misapprehension upon a subject so open to cavil, I repeat:

• 1. That the reprobation and destruction of the sinner is not an end, in the sense that God delights in misery, and destroys sinners to gratify a thirst for destruction. Since God is benevolent, it is impossible that this should be.
  
  
• 2. It is not because of any partiality in God, or because he loves the elect, and hates the reprobate, in any sense implying partiality. His benevolence is disinterested, and cannot of course be partial.
  
  
• 3. It is not from any want of interest in, and desire to save them, on the part of God. This he often affirms, and abundantly attests by his dealings with them, and the provision he has made for their salvation.
  
  
• 4. But the reprobates are reprobated for their foreseen iniquities:--

Rom. i. 28: "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient."

Rom. ii. 6: "Who will render to every man according to his deeds: 7. To them who, by patient continuance in well-doing, seek for glory, honour, and immortality, eternal life; 8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath; 9. Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10. But glory, honour, and peace, to every man that worketh good; to the Jew first, and also to the Gentile: 11. For there is no respect of persons with God."

Ezek. xviii. 4: "Behold all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. 19. Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. 20. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him."

2 Cor. v. 10: "For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad."

Gal. vi. 7: "Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap."

Eph. vi. 8: "Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free."

Col. iii. 24: "Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ."

Rev. xxii. 12: "And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be."

Jer. vi. 30: "Reprobate silver shall men call them, because the Lord hath rejected them."

These passages show the teachings of inspiration on this subject. Be it remembered, then, that the reason why any are reprobated, is because they are unwilling to be saved; that is, they are unwilling to be saved on the terms upon which alone God can consistently save them. Ask sinners whether they are willing to be saved, and they all say, yes; and with perfect sincerity they may say this, if they can be saved upon their own terms. But when you propose to them the terms of salvation upon which the gospel proposes to save them; when they are required to repent and believe the gospel, to forsake their sins, and give themselves up to the service of God, they will with one consent begin to make excuse. Now, to accept these terms, is heartily and practically to consent to them. For them to say, that they are willing to accept salvation, while they actually do not accept it, is either to deceive themselves, or to utter an infamous falsehood. To be willing is to accept it; and the fact, that they do not heartily consent to, and embrace the terms of salvation, is demonstration absolute, that they are unwilling. Yes, sinners, the only terms on which you can possibly be saved, you reject. Is it not then an insult to God for you to pretend that you are willing? The only true reason why all of you are not Christians, is that you are unwilling. You are not made unwilling by any act of God, or because you are a reprobate; but if you are a reprobate, it is because you are unwilling.

But do any of you object and say, why does not God make us willing? Is it not because he has reprobated us, that he does not change our hearts and make us willing? No, sinner, it is not because he has reprobated you; but because you are so obstinate that he cannot, wisely, and in consistency with the public good, take such measures as will convert you. Here you are waiting for God to make you willing to go to heaven, and all the while you are diligently using the means to get to hell; yes, exerting yourself with greater diligence to get to hell, than it would cost to insure your salvation, if applied with equal zeal in the service of your God. You tempt God, and then turn round and ask him why he does not make you willing? Now, sinner, let me ask you, do you think you are a reprobate? If so, what do you think the reason is that has led the infinitely benevolent God to reprobate you? There must be some reason; what do you suppose it is? Did you ever seriously ask yourself, what is the reason that a wise and infinitely benevolent God has never made me willing to accept salvation? It must be for one of the following reasons: either--

(1.) He is a malevolent being, and wills your damnation for its own sake; or--

(2.) He cannot make you willing if he would; or--

(3.) You behave in such a manner in the circumstances in which you are, that, to his infinitely benevolent mind it appears unwise to take such a course as would bring you to repentance. Such a change in the administration of his government as would make you willing, would not, upon the whole, be wise.

Now, which of these do you think it is? You will not probably take the ground that he is malevolent, and desires your damnation because he delights in misery; nor will you, I suppose, take the ground that he could not convert you if he would, that is, if he thought it wise to do so.

The other, then, must be the reason, to wit: that your heart, and conduct, and stubbornness, are so abominable in his sight, that, every thing considered, he sees that to use such further means with you as to secure your conversion, would, on the whole, do more hurt than good to his kingdom. I have not time at present to agitate the question whether you, as a moral agent, could not resist any possible amount of moral influence that could be brought to bear upon you, consistently with your moral freedom.

Do you ask how I know that the reason why God does not make you willing is, that he sees that it would be unwise in him to do so? I answer, that it is an irresistible inference, from these two facts, that he is infinitely benevolent, and that he does not actually make you willing. I do not believe that God would neglect anything that he saw to be wise and benevolent, in the great matter of man's salvation. Who can believe that he could give his only-begotten and well-beloved Son to die for sinners, and then neglect any wise and benevolent means for their salvation? No, sinner, if you are a reprobate, it is because God foresaw that you would do just as you are doing; that you would be so wicked as to defeat all the efforts that he could wisely, make for your salvation. What a variety of means he has used with you. At one time he has thrown you into the furnace of affliction; and when this has not softened you, he has turned round and loaded you with favours. He has sent you his word, he has striven by his Spirit, he has allured you by the cross; he has tried to melt you by the groanings of Calvary; and tried to drive you back from the way to death, by rolling in your ears the thunders of damnation. At one time clouds and darkness have been round about you; the heavens have thundered over your head; divine vengeance has hung out, all around your horizon, the portentous clouds of coming wrath. At another time mercy has smiled upon you from above like the noon-day sun, breaking through an ocean of storms. He urges every motive; he lays heaven, earth and hell, under perpetual contributions for considerations to move your stony heart. But you deafen your ears, and close your eyes, and harden your heart, and say, "Cause the holy one of Israel to cease from before us." And what is the inference from all this? How must all this end? "Reprobate silver shall men call them, because the Lord has rejected them."

VI. When sinners are reprobated.

• 1. In respect to the act of casting them off, they are cast away only when, and not until, the cup of their iniquity is full.
  
  
• 2. In respect to the purpose of reprobation, they are in the purpose of God reprobated or rejected from eternity. This follows irresistibly from the omniscience and immutability of God. He has certainly and necessarily had from eternity all the knowledge he ever can or will have of the character of all men, and must have designed from all eternity all things respecting them which he ever will design. This follows from his unchangeableness. If he ever does cast off sinners, he must do it designedly or undesignedly. He cannot do it without any design. He must therefore do it designedly. But if he does it designedly, it must be either that he eternally entertained this design, or that he has changed. But change of purpose or design is inconsistent with the moral immutability of God. Therefore the purpose of reprobation is eternal; or the reprobates were in the fixed purpose of God cast off and rejected from eternity.

VII. Reprobation is just.

Is it not just in God to let men have their own choice, especially when the highest possible motives are held out to them as inducements to choose eternal life. What! is it not just to reprobate men when they obstinately refuse salvation--when every thing has been done that is consistent with infinite wisdom and benevolence to save them? Shall not men be willing to be either saved or lost? What shall God do with you? You are unwilling to be saved; why then should you object to being damned? If reprobation under these circumstances is not just, I challenge you, sinner, to tell what is just.

VIII. Reprobation is benevolent.

It was benevolent in God to create men, though he foresaw that they would sin and become reprobate. If he foresaw that, upon the whole, he could secure such an amount of virtue and happiness by means of moral government, as to more than counterbalance the sin and misery of those who would be lost, then certainly it was a dictate of benevolence to create them. The question was, whether moral beings should be created, and moral government established, when it was foreseen that a great evil would be the incidental consequence. Whether this would be benevolent or not, must turn upon the question, whether a good might be secured that would more than counterbalance the evil. If the virtue and happiness that could be secured by the administration of moral government, would greatly out-measure the incidental evils arising out of a defection of a part of the subjects of this government, it is manifest that a truly benevolent mind would choose to establish the government, the attendant evils to the contrary notwithstanding. Now, if those who are lost deserve their misery, and bring it upon themselves by their own choice, when they might have been saved, then certainly in their damnation there can be nothing inconsistent with justice or benevolence. God must have a moral government, or there can be no such thing as holiness in the created universe. For holiness in a creature is nothing else than a voluntary conformity to the government of God.

Doubtless God views the loss of the soul as a great evil, and he always will look upon it as such, and would gladly avoid the loss of any soul, if it were consistent with the wisest administration of his government. How slanderous, injurious, and offensive to God it must be, then, to say, that he created sinners on purpose to damn them. He pours forth all the tender yearnings of a father over those whom he is obliged to destroy--"How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together." And now, sinner, can you find it in your heart to accuse the blessed God of a want of benevolence? "O ye serpents! ye generation of vipers! how can you escape the damnation of hell?"

IX. Reprobation is the best thing that can be done, all things considered.

Since the penalty of the law, although infinite, under the wisest possible administration of moral government, could not secure universal obedience; and since multitudes of sinners will not be reclaimed and saved by the gospel, one of three things must be done; either moral government must be given up; or the wicked must be annihilated, or they must be reprobated and sent to hell. Now, that moral government should be given up, will not be pretended; annihilation would not be just, inasmuch as it would not be an adequate expression of the abhorrence with which the divine ruler regards the violation of his law, and consequently it would not meet the demands of public justice. Now, as sinners really deserve eternal death, and as their punishment may be of real value to the universe, in creating a respect for the authority of God, and thus strengthening his government, it is plain that their reprobation and damnation is for the general good, making the best use of the wicked that can be made.

There is a difference between evidence and proof. To prove is to establish. We prove by evidence. Every design of evidence is not proof. There is prima facie evidence, probable evidence, and every degree of evidence, from possible to demonstration, or intuition. There may be much evidence that a thing is true, when in fact it is not true. There may be much evidence, or many reasons to fear, or to believe that one is a reprobate, when in fact he is not.

X. How it may be known who are reprobates.

It may be difficult for us to ascertain with certainty in this world, who are reprobates; but there are so many marks of reprobation given in the Bible, that by a sober and judicious investigation, we may form a pretty correct opinion, whether we or those around us are reprobates or not.

• 1. One evidence of reprobation, is a long course of prosperity in sin. The Psalmist lays it down as such in Psa. xcii. 7: "When the wicked spring as the grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed for ever." God often gives the wicked their portion in this world, and lets them prosper and wax fat like a stalled ox, and then brings them forth to the slaughter. "The wicked are reserved unto the day of wrath." When therefore you see an individual for a long time prospering in his sins, there is great reason to fear that man is a reprobate. In this passage inspiration assumes the truth of the distinction between evidence and proof. The Psalmist does not mean to be understood as affirming a universal truth. He did not intend, that prosperity in sin was proof conclusive that the prosperous sinner is a reprobate. But the least that could have been intended was, that such prosperity in sin affords alarming evidence of reprobation. It may be called presumptive evidence. Those who deny the distinction between evidence and proof, as some have done, must either deny the truth of this assertion of the Psalmist, or maintain that prosperity in sin does in all cases render it certain, that the prosperous sinner is a reprobate.
  
  
• 2. Habitual neglect of the means of grace is a mark of reprobation. If men are to be saved at all, it is through the sanctification of the Spirit and belief of the truth; and it will probably be found to be true, that not one in ten thousand is saved of those who habitually absent themselves from places where God presents his claims. Sometimes, I know, a tract, or the conversation or prayer of some friend, may awaken an individual, and lead him to the house of God; but, as a general fact, if a man stays away from the means of grace, and neglects his Bible, it is a fearful sign of reprobation, and that he will die in his sins. He is voluntary in it, and he does not neglect the means of grace because he is reprobated, but was reprobated because God foresaw that he would take this course. Suppose a pestilence were prevailing, that was certain to prove fatal in every instance where the appropriate remedy was not applied. Now, if you wish to know whose days were numbered and finished, and who among the sick were certain to die with the disease, if you found any among them neglecting and despising the only appropriate remedy, you would know that they were the persons.

All this was known to God as certainly beforehand as afterward. Now, if you wish to know who are reprobates in any town or village, look abroad upon the multitude of sabbath-breakers, swearers, drinkers, and whoremongers; upon the young men that "assemble in troops in harlots' houses;" or the boys and young men that you may see assembled on the sabbath before grog shops, or at the corners of the streets, with their cigars, their bloated cheeks, and swollen, blood-shot eyes. Look through the length and breadth of the land, and see the thousands of young men who are utterly neglecting and despising eternal salvation. O horrible! poor, dying young men! not one in a thousand of them is likely to be saved; perhaps some of them came from a family given to prayer, where they used to kneel morning and evening around the domestic altar. And now where are they? And where are they going? They are already within the sweep of that mighty whirlpool, whose circling waters are drawing them nearer and nearer the roaring vortex. They dance, and trifle, and sport themselves. They heed not the voice that cries from heaven, nor the wail that comes up from hell, but nearer and nearer, with accelerated motion, they circle round and round, till they are swallowed up and lost in the abyss of damnation.

• 3. Where persons are entirely destitute of the strivings of the Spirit. I speak not of those who never heard the gospel; but in gospel lands it is doubtful whether any, except they are given up of God, live without more or less of the strivings of the Holy Spirit. Where therefore it is found that his strivings have entirely ceased with any mind, that soul has solemn and alarming evidence that it is given up of God. God says, "Yea, also, woe unto them when I depart from them."
  
  
• 4. Where persons have passed through a revival, and are not converted it affords evidence that they are reprobates; I mean here, not conclusive, but presumptive evidence; and this presumption grows stronger and stronger every time an individual passes such a season without conversion. It is common for persons in seasons of revival, to have more or less conviction, but to grieve away the Spirit. Some such persons are perhaps here, and dreaming away one more offer of eternal salvation. If you have once resisted the Spirit until he is quenched, I have but little hope that anything I can say will do you any good. The great probability is that you will be lost, unless you now repent and believe in Jesus.
  
  
• 5. Those who have grown old in sin, are probably reprobates. It is a solemn and alarming fact, that a vast majority of those who give evidence of piety, are converted under twenty-five years of age. Look at the history of revivals, and see, even in those that have manifested the greatest power, how few aged persons have been converted. The men who are set upon the attainment of some worldly object, and determined to secure that before they will attend to religion, and yield to the claims of their Maker, expecting afterwards to be converted, are almost always disappointed. Such a cold calculation is odious in the sight of God. What! take advantage of his forbearance, and say, that because he is merciful you will venture to continue in sin, till you have secured your worldly objects, and worn yourself out in the service of the devil, and thus turn your Maker off with the jaded remnant of your abused mortality! You need not expect God to set his seal of approbation upon such a calculation as this, and suffer you at last to triumph, and say, that you had served the devil as long as you pleased, and got to heaven at last.

You see such a man passing on from twenty years old and upwards, and the probabilities of his conversion fearfully diminishing every year. Sinner, are you forty years old? Now look over the list of conversions in the last revival; how few among them are of your age? Perhaps some of you are fifty or sixty! how seldom can you find one of your age converted. There is only here and there one; they are few and far between, like beacons on distant mountain tops, scattered sparsely along, just to keep old sinners from absolute despair. Aged sinner, there are more than fifty chances to one that you are a reprobate.

• 6. Absence of chastisements is a sign of reprobation. God says in the epistle to the Hebrews: "My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth; if ye endure chastening, God dealeth with you as with sons; for what son is he whom the Father chasteneth not; but if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons."
  
  
• 7. When men are chastened and not reformed by it, it is a mark of reprobation. A poet has said, "When pain can't bless, heaven quits us in despair." God says of such, "Why should ye be stricken any more; ye will revolt more and more." When your afflictions are unsanctified, when you harden yourselves under his stripes, why should he not leave you to fill up the measure of your iniquity?
  
  
• 8. Embracing damnable heresies, is another mark of reprobation. Where persons seem to be given up to believe a lie, there is solemn reason for fearing that they are among that number upon whom God sends strong delusions, that they may believe a lie, and be damned, because they obey not the truth, but have pleasure in unrighteousness. Where you see persons giving themselves up to such delusions, the more certainly they believe them, the greater reason there is for believing that they are reprobates. The truth is so plain, that with the Bible in your hands, it is next to impossible to believe a fundamental heresy, without being given up to the judicial curse of God. It is so hard to believe a lie, with the truth of the Bible before you, that the devil cannot do it. If therefore you reject your Bible, and embrace a fundamental falsehood, you are more stupid and benighted than the devil is. When a man professes to believe a lie, almost the only hope of his salvation that remains, is, that he does not cordially believe it. Sinner, beware how you trifle with God's truth. How often have individuals begun to argue in favour of heresy, for the sake of argument, and because they loved debate, until they have finally come to believe their own lie, and are lost for ever.

XI. Objections,

• Objection. 1. To the idea that God rejected the reprobate for their foreseen wickedness, it is replied that, Prov. xvi. 4: "The Lord hath made all things for himself; yea, even the wicked for the day of evil," teaches another doctrine; that this passage teaches, that God made the reprobates for the day of evil, or for the purpose of destroying them.

To this I reply, that if he did create them to destroy them, or with a design when he created them to destroy them, it does not follow that their destruction was an ultimate end, or a thing in which he delighted for its own sake. It must be true, as has been said, that he designed from eternity to destroy them, in view, and in consequence, of their foreseen wickedness; and of course, he designed their destruction when he created them. In one sense then, it was true, that he created them for the day of evil, that is, in the sense that he knew how they would behave, and designed as a consequence to destroy them when, and before, he created them. But this is not the same as his creating them for the sake of their destruction as an ultimate end. He had another and a higher ultimate end, which end was a benevolent one. He says, "I have created all things for myself, even the wicked for the day of evil;" that is, he had some great and good end to accomplish by them, and by their destruction. He foresaw that he could use them for some good purpose, notwithstanding their foreseen wickedness; and even that he could overrule their sin and destruction to manifest his justice, and thus show forth his glory, and thereby strengthen his government. He must have foreseen that the good that might thus, from his overruling providence, result to himself and to the universe, would more than compensate for the evil of their rebellion and destruction; and therefore, and upon this condition, he created them, knowing that he should destroy, and intending to destroy them. That destruction was not the ultimate end of their creation, must follow from such scriptures as the following:--

Ezek. xxxiii. 11: "Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?"

Ezek. xviii. 23: "Have I any pleasure at all that the wicked should die? saith the Lord God; and not that he should return from his ways and live?"

2 Peter iii. 9: "The Lord is not slack concerning his promise, as some men count slackness, but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance."

1 John iv. 8: "He that loveth not, knoweth not God, for God is love. 16. And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love, dwelleth in God, and God in him."

Heb. ii. 9: "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man."

• Objection. 2. Another objection to the doctrine of this lecture is founded on Rom. ix. 20-23: "Nay, but O man, who art thou that repliest against God? 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 honour, and another unto dishonour? What if God willing to shew his wrath, and make his power known, endured with much long-suffering the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory."

From this passage it has been inferred, that God creates the character and disposes of the destinies of both saints and sinners with as absolute and as irresistible a sovereignty as that exercised by the potter over his clay; that he creates the elect for salvation, and the reprobate for damnation; and forms the character of both so as to fit them for their respective destinies, with an absolutely irresistible and efficient sovereignty; that his ultimate end was in both cases his own glory, and that the value of the end justifies the use of the means, that is, of such means. To this I reply:

(1.) That it is absurd and nonsensical, as we have abundantly seen, to talk of creating moral character, either good or bad, by an irresistible efficient sovereignty. This is naturally impossible, as it implies a contradiction. Moral character must be the result of proper, voluntary action, and the moral character of the vessels of wrath or of mercy neither is, nor can be, formed by any irresistible influence whatever.

(2.) It is not said nor implied in the passage under consideration, that the character of the vessels of wrath was created, or that God had any such agency in procuring their character, as he has in forming the character of the vessels of mercy. Of the vessels of wrath it is only said they are "fitted to destruction," that is, that their characters are adapted for hell; while of the vessels of mercy it is said "which he had afore prepared unto glory." The vessels of wrath are fitted, or had fitted themselves to destruction, under the light and influence that should have made them holy. The vessels of mercy God had, by the special grace and influence of the Holy Spirit, engaging and directing their voluntary agency, afore prepared for glory.

(3.) But the lump spoken of in the text contemplates, not the original creation of man, nor the forming or creating in them of a wicked character. But it manifestly contemplates them as already existing as the potter's clay exists; and not only as existing, but also as being sinners. God may reasonably proceed to form out of this lump vessels of wrath or of mercy, as seems wise and good unto him. He may appoint one portion to honour and another to dishonour, as is seen by him to be demanded by the highest good.

(4.) The passage under consideration cannot, in any event, be pressed into the service of those who would insist, that the destruction of the reprobate is chosen for its own sake, and therefore implies malevolence in God. Hear what it says: "What if God, willing to show his wrath, and make his power known, endured with much long-suffering the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory." Here it appears, that he designed to show and make known his attributes. This cannot have been an ultimate, but must have been a proximate, end. The ultimate end must have been the highest glory of himself, and the highest good of the universe, as a whole. If God willed thus to make known his holiness and his mercy, for the purpose of securing the highest good of the universe, who has a right to say, What doest thou? Or why doest thou thus?

• Objection. 3. Another objection is, if God knew that they would be reprobate or lost, why did he create them? If he knew that such would be the result, and yet created them, it follows that he created them to destroy them. I reply:

This objection has been already answered, but for the sake of perspicuity I choose here to answer it again.

From the admitted fact, that God knew when he created them just what their destiny would be, it does not follow that their destruction was the end for which he created them. He created them, not for their sin and destruction as an ultimate end, but for another and a good end, notwithstanding his fore-knowledge of their sin and ultimate ruin.

• Objection. 4. It is further objected, that if God designed to make known his attributes, in the salvation of the vessels of mercy, and in the destruction of the vessels of wrath, he must have designed their characters as well as their end, inasmuch as their characters are indispensable conditions of this result.

I reply, that it is true, that the characters of both the vessels of wrath and of mercy must have been in some sense purposed or designed by God. But it does not follow that he designed them both in the same sense. The character of the righteous he designed to beget, or induce by his own agency; the character of the wicked he designed to suffer him to form for himself. He doubtless designed to suffer the one rather than to interfere, in such manner and form as would prevent sin, seeing as he did, that hateful as it was in itself, it could be overruled for good. The other he designed to produce, or rather induce, both on account of the pleasure he has in holiness, and also for the sake of its bearings on the subject of it, and upon the universe.

• Objection. 5. To the doctrine of this lecture it is further objected, that if one is a reprobate it is of no use for him to try to be saved. If God knows what he will be in character, and designs his destruction, it is impossible that it should be otherwise than as God knows and designs, and therefore one may as well give up in despair first as last.

(1.) To such an objector I would say, you do not know that you are a reprobate, and therefore you need not despair.

(2.) If God designs to cast you off, though you cannot know this, it is only because he foresees that you will not repent and believe the gospel; or in other words, for your voluntary wickedness. He foreknows that you will be wicked simply because you will be, and not because his foreknowledge makes you so. Neither his foreknowledge respecting your character, nor his design to cast you off, in consequence of your character, has any agency in making you wicked. You are therefore perfectly free to obey and be saved, and the fact that you will not, is no reason why you should not.

(3.) You might just as reasonably make the same objection to every thing that takes place in the universe. Everything that did, or will, or can occur, is as infallibly known to God, as the fact of your wickedness and destruction is. He also has a fixed and eternal design about everything that ever did or will occur. He knows how long you will live, where you will live, and when and where you will die. His purposes respecting these and all other events are fixed, eternal, and unchangeable. Why, then, do you not live without food and say, I cannot make one hair black or white; I cannot die before my time, nor can I prolong my days beyond the appointed time, do what I will; therefore, I will take no care of my health? No; this would be unreasonable.

Why not also apply this objection to everything, and settle down in despair of ever doing or being anything, but what an irresistible fate makes you? The fact is, that the true doctrine, whether of election or reprobation, affords not the least countenance to such a conclusion. The foreknowledge and designs of God respecting our conduct or our destiny, do not in the least degree interfere with our free agency. We, in every case, act just as freely as if God neither knew nor designed anything about our conduct. Suppose the farmer should make the same objection to sowing his seed, and to doing anything to secure a crop; what would be thought of him? And yet he might with as much reason, since he can plead the foreknowledge and designs of God, as an excuse for doing nothing to secure his salvation. God as really knows now whether you will sow and whether you will have a crop, and has from eternity known this, as perfectly as he ever will. He has either designed that you shall, or that you shall not, have a crop this year, from all eternity; and it will infallibly come to pass just as he has foreseen and designed. Yet you are really just as free to raise a crop, or to neglect to do so, as if he neither knew nor designed anything about it.

The man who will stumble either at the doctrine of election or reprobation, as defined and maintained in these lectures, should, to be consistent, stumble at everything that takes place, and never try to accomplish any thing whatever; because the designs and the foreknowledge of God extend equally to everything; and unless he has expressly revealed how it will be, we are left in the dark, in respect to any event, and are left to use means to accomplish what we desire, or to prevent what we dread, as if God knew and designed nothing about it.

• Objection. 6. But it is objected, that this is a discouraging doctrine, and liable to be a stumbling-block, and therefore should not be inculcated. I answer--

(1.) It is taught in the Bible, and plainly follows also from the attributes of God, as revealed in the reason. The scriptures that teach it are not less likely to be a snare and a stumbling-block, than are the definition and explanation of the doctrine.

(2.) The proper statement, explanation, and defence of the doctrines of election and reprobation, are important to a proper understanding of the nature and attributes of God.

(3.) The scriptures that teach these doctrines are often subjects of cavil, and sometimes of real difficulty. Religious teachers should, therefore, state these doctrines and explain them, so as to aid the inquirer after truth, and stop the mouths of gainsayers.

(4.) Again, these doctrines have often been so mis-stated and perverted as to make them amount to an iron system of fatalism. Many souls have heard or read these perversions, and greatly need to be enlightened upon the subject. It is therefore all the more important, that these truths should find a place in religious instruction. Let them be understood, properly stated, explained, and defended, and they can no more be a stumbling-block, than the fact of God's omniscience can be so.

REMARKS.

• 1. The salvation of reprobates is impossible only because they make it so by their own wicked conduct.
  
  
• 2. God will turn the damnation of the reprobate to good account. In establishing his government, he foresaw that great evils would be incidental to it; that multitudes would sin, and persevere in rebellion, until they were lost, notwithstanding all that could consistently be done to save them. Yet he foresaw, that a vastly greater good would result from the virtue and happiness of holy beings, and that he also could make a good use even of the punishment of the wicked. Here is an instance of the divine economy in turning everything to the best account. I do not mean that the damnation of the wicked results in greater good than their salvation would, if they would repent. If their salvation could be secured by any means that would consist with the highest good of the universe, it would be greatly to be preferred. But as this cannot be, God will do the best that the nature of the case admits. When he cannot save them, he will, by their punishment, erect a monument to his justice, and lay its foundation deep in hell, and build it up to heaven, that being seen afar off, in the smoke of their torment that ascendeth up for ever and ever, it may ever stand as an affecting memento of the hatefulness and desert of sin.
  
  
• 3. It is very wicked and blasphemous to complain of God when he has done the best that infinite wisdom, benevolence, and power could do. Who should complain? Surely not the elect; they have no reason to complain. Shall the reprobate complain, when they have actually forced upon God the necessity of either giving up his government, or of sending them to hell?
  
  
• 4. Reprobates are bound to praise God. He has created and given you many blessings, sinner, and offers you eternal life; and will you refuse to praise him?
  
  
• 5. God has every reason to complain of you, sinner. How much good you might do! See how much good individuals have often done! Now, of all the good you might do, you rob God. While eternity rolls its everlasting rounds, on how many errands of love you might go, diffusing happiness to the utmost bounds of Jehovah's empire? But you refuse to obey him; you are in league with hell, and prefer to scatter firebrands, arrows, and death, to destroy your own soul, and lead others to perdition with you. You drive on in your career, and help to set in motion all the elements of rebellion in earth and hell. Will you complain of God? He has reason to complain of you. He is the injured party. He has created you, has held you in his hand, and fanned your heaving lungs; and in return, you have breathed out your breath in rebellion, and blasphemy, and contempt of God, and compelled him to pronounce you reprobate.
  
  
• 6. There is reason to believe, that there are many reprobates in the church. This is the probable history of many professors of religion. They had convictions of sin, and after a while their distress more or less suddenly abated. If their distress had been considerable, if the Spirit left them, their minds would naturally have gone toward the opposite extreme. When their convictions left them, they thought, perhaps, this was conversion; this very perhaps created a sensation of pleasure, and the thought that this felt pleasure was evidence that they were converted, would naturally increase their confidence. As their confidence increased, their joy at the thought of being saved would be increased. This selfish joy has been the foundation upon which they have built their hopes for eternity; and now you see them in the church, transacting business upon worldly principles, pleading for sin, and finding a thousand apologies for conformity to the world. They live on in sin, perhaps not openly vicious, but negligent of duty, cold and formal reprobates, and go down to hell from the bosom of the church.
  
  
• 7. Reprobates live to fill up the measure of their iniquity.

We are informed that the Amorites were spared, not because there was any hope of their reformation, but because their cup of iniquity was not yet full. Christ said to the Jews, "Fill ye up the measure of your fathers;" and God said unto Pharaoh, "For this purpose have I sustained thee, that I might show in thee my mighty power." Oh, dreadful thought! live to fill up the measure of your sins! The cup of trembling and of wrath is also filling up, which shall soon be poured out to you without mixture, when there shall be none to deliver you. "Your judgment now of a long time lingereth not, and your damnation slumbereth not."

• 8. Saints should not envy prosperous sinners.

The Psalmist once had this trial. He says, "Truly God is good to Israel, even to such as are of a clean heart; but as for me, my feet were almost gone; my steps had well nigh slipped, for I was envious at the foolish, when I saw the prosperity of the wicked, for there are no bands in their death, but their strength is firm. They are not in trouble as other men, neither are they plagued like other men. When I thought to know this, it was too painful for me, until I went into the sanctuary of God; then understood I their end. Surely thou didst set them in slippery places, thou castest them down into destruction. How are they brought into desolation, as in a moment! they are utterly consumed with terrors." How can a saint envy them, standing upon a slippery steep, with fiery billows rolling beneath them! "Their feet shall slide in due time." Christians, do not envy the wicked, though they enjoy the wealth of the world; do not envy them; poor creatures! their time is short, they have had almost all their good things.

Perhaps, reader, you have not been in the least benefited by anything I have said, or could say. You have set yourself to oppose God, and have taken such an attitude, that truth never reaches you to do you good. Now, sinner, if you do this, and close this book in this state of mind, you will have additional evidence that God has given you up, and that you are a reprobate. Now, will you go on in your sins, under these circumstances? Do not talk of the doctrine of election or reprobation as being in your way. No man is ever reprobated for any other reason, than that he is an obstinate sinner.

Have you not been reading to find something in this lecture that you can stumble over? Take care! if you wish to cavil, you can always find occasions enough. Sinners have stumbled over every other doctrine of the Bible into hell, and you may stumble over this. What would you say of any man that should cut his throat, and say he did it because God foreknew that he would do it, and by creating him with this foreknowledge, designed that he should do it? Would saying that excuse him? No. Yet he is under just as much necessity of doing it as you are of closing this book, and going away in your sins.

You only show that you are determined to harden your hearts, and resist God, and thus compel the holy Lord God to reject you. There is no doctrine of the Bible that can save you, if you persevere in sin, and none that can damn you, if you repent and believe the gospel. The blood of Christ flows freely. The fountain is open. Sinner, what say you? Will you have eternal life? Will you have it now, or will you reject it? Will you trample the law under foot, and stumble over the gospel to the depths of hell?

This lecture was given to us by Dennis Carroll.

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LECTURE LXXVI. Back to Top

DIVINE SOVEREIGNTY.

In this discussion I shall endeavour to show,--

I. WHAT IS NOT INTENDED BY THE TERM SOVEREIGNTY, WHEN APPLIED TO GOD.

II. WHAT IS INTENDED BY IT.

III. THAT GOD IS, AND OUGHT TO BE, AN ABSOLUTE AND UNIVERSAL SOVEREIGN.

I. What is not intended by the term "sovereignty" when applied to God.

It is not intended, at least by me, that God, in any instance, wills or acts arbitrarily, or without good reasons; reasons so good and so weighty, that he could in no case act otherwise than he does, without violating the law of his own intelligence and conscience, and consequently without sin. Any view of divine sovereignty that implies arbitrariness on the part of the divine will, is not only contrary to scripture, but is revolting to reason, and blasphemous. God cannot act arbitrarily, in the sense of unreasonably, without infinite wickedness. For him to be arbitrary, in the sense of unreasonable, would be a wickedness as much greater than any creature is capable of committing, as his reason or knowledge is greater than theirs. This must be self-evident. God should therefore never be represented as a sovereign, in the sense that implies that he is actuated by self or arbitrary will, rather than by his infinite intelligence.

Many seem to me to represent the sovereignty of God as consisting in a perfectly arbitrary disposal of events. They seem to conceive of God as being wholly above and without, any law or rule of action guiding his will by his infinite reason and conscience. They appear shocked at the idea of God himself being the subject of moral law, and are ready to inquire, Who gives law to God? They seem never to have considered that God is, and must be, a law unto himself; that he is necessarily omniscient, and that the divine reason must impose law on, or prescribe law to, the divine will. They seem to regard God as living wholly above law, and as disposed to have his own will at any rate, reasonable or unreasonable; to set up his own arbitrary pleasure as his only rule of action, and to impose this rule upon all his subjects. This sovereignty they seem to conceive of as controlling and disposing of all events, with an iron or adamantine fatality, inflexible, irresistible, omnipotent. "Who worketh all things after the counsel of his own will." This text they dwell much upon, as teaching that God disposes all events absolutely, not according to his own infinite wisdom and discretion, but simply according to his own will; and, as their language would often seem to imply, without reference at all to the universal law of benevolence. I will not say, that such is the view as it lies in their own mind; but only that from the language they use, such would seem to be their idea of divine sovereignty. Such, however, is not the view of this subject which I shall state and defend on the present occasion.

II. What is intended by divine sovereignty.

The sovereignty of God consists in the independence of his will, in consulting only his own intelligence and discretion, in the selection of his end, and the means of accomplishing it. In other words, the sovereignty of God is nothing else than infinite benevolence directed by infinite knowledge. God consults no one in respect to what shall be done by him. He asks no leave to do and require what his own wisdom dictates. He consults only himself; that is, his own infinite intelligence. So far is he from being arbitrary in his sovereignty, in the sense of unreasonable, that he is invariably guided by infinite reason. He consults his own intelligence only, not from any arbitrary disposition, but because his knowledge is perfect and infinite, and therefore it is safe and wise to take counsel nowhere else. It were infinitely unreasonable, and weak, and wicked in God to ask leave of any being to act in conformity with his own judgment. He must make his own reason his rule of action. God is a sovereign, not in the sense that he is not under law, or that he is above all law, but in the sense that he is a law to himself; that he knows no law but what is given him by his own reason. In other words still, the sovereignty of God consists in such a disposal of all things and events, as to meet the ideas of his own reason, or the demands of his own intelligence. "He works all things after the counsel of his own will," in the sense that he formed and executes his own designs independently; in the sense that he consults only his own infinite discretion; that is, he acts according to his own views of propriety and fitness. This he does, be it distinctly understood, without at all setting aside the freedom of moral agents. His infinite knowledge enabled him to select an end and means, that should consist with and include the perfect freedom of moral agents. The subjects of his moral government are free to obey or disobey, and take the consequences. But foreseeing precisely in all cases how they would act, he has laid his plan accordingly, so as to bring out the contemplated and desired results. In all his plans he consulted none but himself. But this leads me to say--

III. That God is and ought to be an absolute and a universal sovereign.

By absolute, I mean, that his expressed will, in obedience to his reason, is law. It is not law because it proceeds from his arbitrary will, but because it is the revelation or declaration of the affirmations and demands of his infinite reason. His expressed will is law, because it is an infallible declaration of what is intrinsically fit, suitable, right. His will does not make the things that he commands, right, fit, proper, obligatory, in the sense, that should he require it, the opposite of what he now requires would he fit, proper, suitable, obligatory; but in the sense that we need no other evidence of what is in itself intrinsically proper, fit, obligatory, than the expression of his will. Our reason affirms, that what he wills must be right; not because he wills it, but that he wills it because it is right, or obligatory in the nature of things; that is, our reason affirms that he wills as he does, only upon condition, that his infinite intelligence affirms that such willing is intrinsically right, and therefore he ought to will or command just what he does.

He is a sovereign in the sense that his will is law, whether we are able to see the reason for his commands or not, because our reason affirms that he has and must have good and sufficient reasons for every command; so good and sufficient, that he could not do otherwise than require what he does, under the circumstances, without violating the law of his own intelligence. We therefore need no other reason for affirming our obligation to will and to do, than that God requires it; because we always and necessarily assume, as a first truth of reason, that what God requires must be right, not because he arbitrarily wills it, but because he does not arbitrarily will it: on the contrary that he has, and must have in every instance, infinitely good and wise reasons for every requirement.

Some persons represent God as a sovereign, in the sense, that his arbitrary will is the foundation of obligation. But if this is so, he could in every instance render the directly opposite course from what he now requires, obligatory. But this is absurd. The persons just mentioned seem to think, that unless it be admitted that God's will is the foundation of obligation, it will follow that it does not impose obligation, unless he discloses the reasons for his requirements. But this is a great mistake. Our own reason affirms that God's expressed will is always law, in the sense that it invariably declares the law of nature, or discloses the decisions of his own reason.

God must and ought to be an absolute sovereign in the sense just defined. This will appear if we consider:--

• 1. That his end was chosen and the means decided upon, when no being but himself existed, and of course, there was no one to consult but himself.
  
  
• 2. Creation and providence are only the results, and the carrying out of his plans settled from eternity.
  
  
• 3. The law of benevolence, as it existed in the divine reason, must have eternally demanded of him the very course he has taken.
  
  
• 4. His highest glory and the highest good of universal being demand, that he should consult his own discretion, and exercise an absolute and a universal sovereignty, in the sense explained. Infinite wisdom and goodness ought of course to act independently in the promotion of their end. If infinite wisdom or knowledge is not to give law, what or who shall? If infinite benevolence shall not declare and enforce law, what or who shall? God's attributes and relations render it obligatory upon him to exercise just that holy sovereignty we have ascribed to him.

(1.) This sovereignty, and no other, he claims for himself.

Job xxiii. 13: "But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth."

Job xxxiii. 13: "Why dost thou strive against him? for he giveth not account of any of his matters."

Ps. cxv. 3: "But our God is in the heavens; he hath done whatsoever he hath pleased."

Ps. cxxxv. 6: "Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places."

Isa. lv. 10: "For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; 11. So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."

Dan. iv. 35: "And 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 inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?"

Matt. xi. 25: "At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26. Even so, Father, for so it seemed good in thy sight."

Matt. xx. 12: "Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13. But he answered one of them, and said, Friend, I do thee no wrong; didst not thou agree with me for a penny? 14. Take that thine is, and go thy way; I will give unto this last, even as unto thee. 15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16. So the last shall be first, and the first last; for many be called, but few chosen."

Rom. ix. 15: "For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. 17. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth."

Eph. i. 11: "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."

Phil. ii. 13: "For it is God which worketh in you, both to will and to do of his good pleasure."

(2.) Again: God claims for himself all the prerogatives of an absolute and a universal sovereign, in the sense already explained. For example, he claims to be the rightful and sole proprietor of the universe.

1 Chron. xxix. 11: "Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all."

Ps. l. 10: "For every beast of the forest is mine, and the cattle upon a thousand hills; 11. I know all the fowls of the mountains; and the wild beasts of the field are mine. 12. If I were hungry, I would not tell thee, for the world is mine, and the fulness thereof."

Ps. xcv. 5: "The sea is his, and he made it, and his hands formed the dry land. 6. O come, let us worship and bow down, let us kneel before the Lord our Maker: 7. For he is our God, and we are the people of his pasture, and the sheep of his hand."

Ps. c. 3: "Know ye that the Lord he is God, it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture."

Ezek. xviii. 4: "Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine; the soul that sinneth it shall die."

Rom. xiv. 8: "For whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's."

(3.) Again: God claims to have established the natural or physical laws of the universe.

Job xxxviii. 33. "Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?"

Ps. cxix. 90: "Thy faithfulness is unto all generations, thou hast established the earth, and it abideth. 91. They continue this day according to thine ordinances, for all are thy servants."

Prov. iii. 19: "The Lord by wisdom hath founded the earth, by understanding hath he established the heavens. 20. By his knowledge the depths are broken up, and the clouds drop down the dew."

Jer. xxxi. 35: "Thus saith the Lord, which giveth the sun for a light by day, and the stars for a light by night, which divideth the sea when the waves thereof roar; the Lord of hosts is his name."

Jer. xxxiii. 25: "Thus saith the Lord, if my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; 26. Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; for I will cause their captivity to return, and have mercy on them."

(4.) God claims the right to exercise supreme authority.

Exod. xx. 23: "Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold."

1 Chron. xxix. 11: "Thine, O Lord is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all."

Ps. xlvii. 7: "For God is the king of all the earth, sing ye praises with understanding."

Prov. xxiii. 26: "My son, give me thine heart, and let thine eyes observe my ways."

Isa. xxxii. 22: "For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us."

Matt. iv. 10: "Then saith Jesus unto him, get thee hence, Satan; for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve."

Matt. xxii. 37: "Jesus saith unto him, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind."

(5.) God claims the right to exercise his own discretion in using such means, and in exerting such an agency as will secure the regeneration of men, or not, as it appears wise to him.

Deut. xxix. 4: "Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day."

Jer. v. 14: "Wherefore thus saith the Lord God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them."

Matt. xiii. 10: "And the disciples came, and said unto him, Why speakest thou to them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given."

Matt. xx. 15, 16: "Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good? So the last shall be first, and the first last: for many be called, but few chosen."

Mark iv. 11: "And he said unto them, Unto you it is given to know the mystery of the kingdom of God; but unto them that are without, all these things are done in parables: 12. That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them."

Rom. ix. 22: "What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction. 23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory."

2. Tim. ii. 25: "In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth."

(6.) God claims the right to try his creatures by means of temptation.

Deut. xiii. 1: "If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, 2. And the sign or the wonder come to pass, whereof he spake unto thee, saying, let us go after other gods, which thou hast not known, and let us serve them; 3. Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams; for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul."

1 Kings xxii. 20: "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. 21. And there came forth a spirit, and stood before the Lord, and said, I will persuade him. 22. And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also; go forth, and do so."

Job ii. 3. "And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. 7. So went Satan forth from the presence of the Lord, and smote Job with sore boils, from the sole of his foot unto his crown."

Matt. iv. 1: "Then was Jesus led up of the spirit into the wilderness to be tempted of the devil."

(7.) God also claims the right to exercise his own discretion in so arranging the affairs of his government as to control the hearts of men, not necessarily, but through the exercise of their own liberty.

1 Sam. xxvi. 19. "Now therefore, I pray thee, let my lord the king hear the words of his servant. If the Lord have stirred thee up against me, let him accept an offering; but if they be the children of men, cursed be they before the Lord, for they have driven me out this day from abiding in the inheritance of the Lord, saying, Go, serve other gods."

Ps. xxxiii. 14: "From the place of his habitation he looked upon all the inhabitants of the earth. 15. He fashioneth their hearts alike; he considereth all their works."

Is. xlv. 9: "Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?"

Rom. ix. 20: "Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21. Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour."

(8.) God also claims the right to use all creatures, and to dispose of all creatures and events, so as to fulfil his own designs.

2 Sam. vii. 14. "I will be his father, and he shall be my son; if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men."

2 Kings v. 1: "Now Naaman, captain of the host of the king of Syria was a great man with his master, and honourable, because by him the Lord had given deliverance unto Syria; he was also a mighty man in valor, but he was a leper."

1 Chron. vi. 15: "And Jehozadak went into captivity, when the Lord carried away Judah and Jerusalem by the hand of Nebuchadnezzar."

Job i. 15: "And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I am escaped alone to tell thee. 17. While he was yet speaking, there came also another, and said, The Chaldeans made out three hands, and fell upon the camels, and have carried them away; yea, and slain the servants with the edge of the sword; and I only am escaped to tell thee. And Job said, Naked came I out of my mother's womb, and naked shall I return thither; the Lord gave, and the Lord hath taken away; blessed be the name of the Lord."

Ps. xvii. 13: "Arise, O Lord, disappoint him, cast him down; deliver my soul from the wicked, which is thy sword, from men which are thy hand, O Lord."

Isa. x. 5: "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation: 6. I will send him against an hypocritical nation, and against the people of my wrath will I give him charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 7. Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few. 12. Wherefore it shall come to pass, that when the Lord hath performed his whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. 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 staff should lift up itself, as if it were no wood."

Jer. xxvii. 8: "And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand."

Ezek. xxiv. 14: "And I will lay my vengeance upon Edom by the hand of my people Israel; and they shall do in Edom according to mine anger, and according to my fury; and they shall know my vengeance, saith the Lord God."

Hab. i. 6: "For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling-places that are not theirs. 12. Art thou not from everlasting, O Lord, my God, mine Holy One? We shall not die, O Lord, thou hast ordained them for judgment; and O mighty God, thou hast established them for correction."

(9.) God claims the right to take the life of his sinful subjects at his own discretion.

Gen. xxii. 2: "And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt-offering upon one of the mountains, which I will tell thee of."

Deut. xx. 16: "But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth. 17. But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebuzites, as the Lord thy God hath commanded thee: 18. That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the Lord your God."

1 Sam. xv. 3: "Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass."

(10.) God also claims the right to employ wicked rulers and instruments as his own rod, and scourge, to chastise individuals and nations for their wickedness.

1 Kings xix. 15: "And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria."

2 Kings viii, 12: "And Hazael said, Why weepeth, my Lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child."

Ezek. xx. 24: "Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers' idols. 25. Wherefore I gave them also statutes that were not good, and judgments whereby they should not live. 26. And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the Lord."

Dan. iv. 17. "This matter is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men."

Hos. xiii. 11: "I gave thee a king in mine anger, and took him away in my wrath."

(11.) God furthermore claims the sole prerogative of executing vengeance on the wicked.

Ps. xciv. 1: "O Lord God, to whom vengeance belongeth; O God, to whom vengeance belongeth, show thyself."

Rom. xii. 12: "Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord."

Deut. xxxii. 35. "To me belongeth vengeance and recompense; their feet shall slide in due time; for the day of their calamity is at hand, and the things that shall come upon them make haste. 36. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. 39. See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand. 40. For I lift up my hand to heaven, and say, I live for ever. 41. If I whet my glittering sword, and mine hand take hold on judgment, I will render vengeance to mine enemies, and will reward them that hate me. 42. I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain, and of the captives, from the beginning of revenges upon the enemy. 43. Rejoice, O ye nations, with his people; for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people."

(12.) God declares that he will maintain his own sovereignty.

Isa. xlii. 8. "I am the Lord; that is my name: and my glory will I not give to another, neither my praise to graven images."

Isa. xlviii. 11. "For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another."

These passages will disclose the general tenour of scripture upon this subject.

REMARKS.

• 1. The Sovereignty of God is an infinitely amiable, sweet, holy, and desirable sovereignty. Some seem to conceive of it as if it were revolting and tyrannical. But it is the infinite opposite of this, and is the perfection of all that is reasonable, kind and good.

Isa. lvii. 15. "For thus saith the high and lofty One that inhabiteth eternity, whose name is holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. 16. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. 17. For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. 18. I have seen his ways, and will heal him; I will lead him also, and restore comforts unto him, and to his mourners. 19. I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him."

• 2. Many seem afraid to think or speak of God's sovereignty, and even pass over, with a very slight reading, those passages of scripture that so fully declare it. They think it unwise and dangerous to preach upon the subject, especially unless it be to deny or explain away the sovereignty of God. This fear in pious minds has no doubt originated in a misconception of the nature of this sovereignty. They have been led either by false teaching, or in some way, to conceive of the divine sovereignty as an iron and unreasonable despotism. That is, they have understood the doctrine of divine sovereignty to so represent God. They therefore fear and reject it. But let it be remembered and for ever understood, to the eternal joy and unspeakable consolation of all holy beings, that God's sovereignty is nothing else than infinite love directed by infinite knowledge, in such a disposal of events as to secure the highest well-being of the universe; that, in the whole details of creation, providence and grace, there is not a solitary measure of his that is not infinitely wise and good.
  
  
• 3. A proper understanding of God's universal agency and sovereignty, of the perfect wisdom and benevolence of every measure of his government, providential and moral, is essential to the best improvement of all his dispensations toward us, and to those around us. When it is understood, that God's hand is directly or indirectly in everything that occurs, and that he is infinitely wise and good, and equally wise and good in every single dispensation--that he has one end steadily and always in view--that he does all for one and the same ultimate end--and that this end is the highest good of himself and of universal being;--I say, when these things are understood and considered, there is a divine sweetness in all his dispensations. There is then a divine reasonableness, and amiableness, and kindness, thrown like a broad mantle of infinite love over all his character, works and ways. The soul, in contemplating such a sacred, universal, holy sovereignty, takes on a sweet smile of delightful complacency, and feels secure, and reposes in perfect peace, surrounded and supported by the everlasting arms.
  
  
• 4. Many entertain most ruinous conceptions of divine sovereignty. They manifestly conceive of it as proceeding wholly independent of law, and of second causes, or means. They often are heard to use language that implies this. They say, "if it is God's will you cannot hinder it. If God has begun the work, he will accomplish it." In fact, their language means nothing, unless they assume that in the dispensation of grace all is miracle. They often represent a thing as manifestly from God, or as providential, because it was, or appeared to be, so disconnected with appropriate means and instrumentalities. In other words it was quite miraculous.

Now, I suppose, that God's sovereignty manifests itself through and by means, or second causes, and appropriate instrumentalities. God is as much a sovereign in the kingdom of nature as of grace. Suppose farmers, mechanics, and shopkeepers should adopt, in practice, this absurd view of divine sovereignty of which I am speaking? Why, they would succeed about as well in raising crops and in transacting business, as those Christians and ministers who apply their views of sovereignty to spiritual matters, do in saving souls.

This lecture was given to us by Dennis Carroll.

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LECTURE LXXVII. Back to Top

PURPOSES OF GOD.

In discussing this subject I shall endeavour to show,

I. WHAT I UNDERSTAND BY THE PURPOSES OF GOD.

II. NOTICE THE DISTINCTION BETWEEN PURPOSE AND DECREE.

III. SHOW THAT IN SOME SENSE THE PURPOSES OF GOD MUST EXTEND TO ALL EVENTS.

IV. STATE DIFFERENT SENSES IN WHICH GOD PURPOSES DIFFERENT EVENTS.

V. THAT GOD'S REVEALED WILL IS NEVER INCONSISTENT WITH HIS SECRET WILL OR PURPOSE.

VI. NOTICE THE WISDOM AND BENEVOLENCE OF THE DIVINE PURPOSES.

VII. SHOW THE IMMUTABILITY OF THE DIVINE PURPOSES.

VIII. THAT THE PURPOSES OF GOD ARE A GROUND OF ETERNAL AND JOYFUL CONFIDENCE.

IX. CONSIDER THE RELATION OF THE PURPOSES TO THE PRESCIENCE OR FOREKNOWLEDGE OF GOD.

X. SHOW THAT GOD'S PURPOSES ARE NOT INCONSISTENT WITH, BUT DEMAND THE USE OF MEANS, BOTH ON THE PART OF GOD AND ON OUR PART TO ACCOMPLISH THEM.

I. What I understand by the purposes of God.

Purposes, in this discussion, I shall use as synonymous with design, intention. The purposes of God must be ultimate and proximate. That is, God has and must have an ultimate end. He must purpose to accomplish something by his works and providence, which he regards as a good in itself, or as valuable to himself, and to being in general. This I call his ultimate end. That God has such an end or purpose, follows from the already established facts, that God is a moral agent, and that he is infinitely wise and good. For surely he could not be justly considered as either wise or good, had he no intrinsically valuable end which he aims to realize, by his works of creation and providence. His purpose to secure his great and ultimate end, I call his ultimate purpose. His proximate purposes respect the means by which he aims to secure his end. If he purposes to realize an end, he must of course purpose the necessary means for its accomplishment. The purposes that respect the means are what I call in this discussion, his proximate purposes.

II. Distinction between purpose and decree.

Purpose has just been defined, and the definition need not be repeated. The term decree is used in a variety of senses. It is much used in legal and governmental proceedings. When used in judicial or equitable proceedings, it is synonymous--

• 1. With judgment, decision, determination; and--
  
  
• 2. With order, direction, command.

When used in legislative proceedings, it is synonymous with ordinance, law, statute, enactment, command. The term is used in the Bible as synonymous--

(1.) With fore-ordination or determination, appointment.

Job xxviii. 10. "He putteth forth his hand upon the rock; he overturneth the mountains by the roots. 26. When he made a decree for the rain, and a way for the lightning of the thunder."

Ps. xi. 2: "I will declare the decree, the Lord hath said unto me, Thou art my son; this day have I begotten thee."

Ps. cxlviii. 6. "He hath also established them for ever and ever; he hath made a decree which shall not pass."

Prov. viii. 29. "When he gave to the sea his decree, that the waters should not pass his commandment; when he appointed the foundations of the earth."

Jer. v. 22. "Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea, by a perpetual decree that it cannot pass it, and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?"

Dan. iv. 24. "This is the interpretation, O king, and this is the decree of the Most High, which is come upon my lord the king."

(2.) It is used as synonymous with ordinance, statute, law.

Dan. vi. 7. "All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, he shall be cast into the den of lions. 8. Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. 26. I make a decree, that in every dominion of my kingdom men tremble and fear before the God of Daniel; for he is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end."

This term has been generally used by theological writers as synonymous with fore-ordination, appointment. To decree, with these writers, is to appoint, ordain, establish, settle, fix, render certain. This class of writers also often confound decree with purpose, and use the word as meaning the same thing. They seldom, so far as I recollect, use the term decree as synonymous with law, enactment, command, &c.

I see no objection to using the term decree, in respect to a certain class of physical events, as synonymous with appointment, fore-ordination, fixing, rendering certain. But I think this use of it, applied, as it has been, to the actions of moral agents, is highly objectionable, and calculated to countenance the idea of fatality and necessity, in respect to the actions of men. It seems inadmissible to speak of God's decreeing the free actions of moral agents, in the sense of fixing, settling, determining, fore-ordaining them as he fixes, settles, renders certain all physical events. The latter he has fixed or rendered certain by a law of necessity. The former, that is, free acts, although they may be, and are certain, yet they are not rendered so by a law of fate or necessity; or by an ordinance or decree that fixes them so, that it is not possible they should be otherwise.

In respect to the government of God, I prefer to use the term purpose, as I have said, to signify the design of God, both in respect to the end at which he aims, and the means he intends or purposes to use to accomplish it. The term decree I use as synonymous with command, law, or ordinance. The former I use as expressive of what God purposes or designs to do himself, and by his own agency, and also what he purposes or designs to accomplish by others. The latter I use as expressive of God's will, command, or law. He regulates his own conduct and agency in accordance with the former, that is, with his purposes. He requires his creatures to conform to the latter, that is, to his decrees or laws. We shall see, in its proper place, that both his purposes and his actions are conformed to the spirit of his decrees, or laws; that is, that he is benevolent in his purposes and conduct, as he requires his creatures to be. I distinguish what God purposes or designs to accomplish by others, and what they design. God's end or purpose is always benevolent. He always designs good. His creatures are often selfish, and their designs are often the direct opposite to the purpose of God, even in the same events. For example, see the following cases:--

Gen. xlv. 4: "And Joseph said unto his brethren, Come near to me I pray you; and they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. 5. Now therefore, be not grieved, nor angry with yourselves that ye sold me hither; for God did send me before you, to preserve life. 6. For these two years hath the famine been in the land, and yet there are five years, in the which there shall neither be earing nor harvest."

Gen. l. 19: "And Joseph said unto them, Fear not; for I am in the place of God. 20. But as for you, ye thought evil against me, but God meant it unto good, to bring to pass, as it is this day, to save much people alive."

Isa. x. 5: "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. 6. I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 7. Howbeit he meaneth not so, but it is in his heart to destroy, and cut off nations not a few. 12. Wherefore it shall come to pass, that when the Lord hath performed his whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks."

Mark xv. 9: "But Pilate answered them, saying, Will ye that I release unto you the king of the Jews? 10. (For he knew that the chief priests had delivered him for envy)."

John iii. 16; "For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life."

Acts ii. 23: "Him being delivered by the determinate counsel and fore-knowledge of God, ye have taken, and by wicked hands have crucified and slain."

III. There must be some sense in which God's purposes extend to all events.

• 1. This is evident from reason. His plan must, in some sense, include all actual events. He must foreknow all events by a law of necessity. This is implied in his omniscience. He must have matured and adopted his plan in view of, and with reference to, all events. He must have had some purpose or design respecting all events that he foresaw. All events transpire in consequence of his own creating agency; that is, they all result in some way directly or indirectly, either by his design or sufferance, from his own agency. He either designedly brings them to pass, or suffers them to come to pass without interposing to prevent them. He must have known that they would occur. He must have either positively designed that they should, or, knowing that they would result from the mistakes or selfishness of his creatures, negatively designed not to prevent them, or, he had no purpose or design about them. The last hypothesis is plainly impossible. He cannot be indifferent to any event. He knows all events, and must have some purpose or design respecting them.
  
  
• 2. The Bible abundantly represents God's purposes as in some sense extending to all events. For example:

(1.) He is represented as perfectly wise in his works, and ways, and plan of creation and government:

Deut. xxxii. 4: "He is the Rock, his work is perfect; for all his ways are judgment; a God of truth, and without iniquity; just and right is he."

Ps. civ. 24: "O Lord, how wonderful are thy works; in wisdom hast thou made them all; the earth is full of thy riches."

Eccl. iii. 14: "I know that whatsoever God doeth it shall be for ever; nothing can be put to it, nor anything taken from it; and God doeth it, that men should fear before him."

If God is infinitely wise, he must have had a universal plan.

(2.) The Bible represents his purposes as universal and particular.

Job xiv. 5: "Seeing his days are determined, the number of his months are with thee; thou hast appointed his bounds that he cannot pass."

Isa. xiv. 26: "This is the purpose that is purposed upon the whole earth; and this is the hand that is stretched out upon all the nations."

Acts xvii. 26: "And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation."

Eph. i. 11: "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."

(3.) It represents his purposes as in some sense extending both to natural evil, and to sin or moral evil.

Acts ii. 23: "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain."

Acts iv. 27: "For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together. 28. For to do whatsoever thy hand and thy counsel determined before to be done."

Acts xiii. 29: "And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre."

1 Pet. ii. 8: "And a stone of stumbling and a rock of offence, even to them which stumble at the word, being disobedient; whereunto also they were appointed."

Jude 4: "For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God, into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ."

Rev. xvii. 17: "For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled."

(4.) It represents God's purposes as both ultimate and proximate, or including means and ends.

Acts xxvii. 22: "And now I exhort you to be of good cheer; for there shall be no loss of any man's life among you, but of the ship. 23. For there stood by me this night the angel of God, whose I am, and whom I serve. 24. Saying, Fear not Paul, thou must be brought before Cæsar and, lo, God hath given thee all them that sail with thee. 30. And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31. Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved."

2 Thess. ii. 13: "But we are bound to give thanks alway to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth."

1 Pet. i. 2: "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ."

(5.) The Bible represents God's providence and agency as extending in some sense to all events; from which also we must infer the universality of his purposes:--

Ps. cxlvii. 8: "Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. 9. He giveth to the beast his food, and to young ravens which cry. 15. He sendeth forth his commandment upon earth; his word runneth very swiftly. 16. He giveth snow like wool; he scattereth the hoar-frost like ashes. 17. He casteth forth his ice like morsels; who can stand before his cold? 18. He sendeth out his word and melteth them, he causeth his winds to blow, and the waters flow."

Isa. xxvi. 12: "Lord, thou wilt ordain peace for us; for thou also hast wrought all our works in us."

Isa. xlv. 7: "I form the light, and create darkness; I make peace and create evil. I the Lord do all these things."

Dan. iv. 36: "And 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 inhabitants of the earth, and none can stay his hand, or say unto him, What doest thou?"

Amos. iii. 6: "Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it?"

Matt. x. 29: "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father."

Rom. xi. 36: "For of him, and through him, and to him, are all things."

Eph. i. 11: "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."

Phil ii. 13: "For it is God which worketh in you both to will and to do of his good pleasure."

Heb. xiii. 20: "Now the God of peace, that brought again from the dead the Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, 21. Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ."

Ps. civ. 14: "He causeth the grass to grow for the cattle, and herb for the service of man, that he may bring forth food out of the earth; 15. And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart. 21. The young lions roar after their prey, and seek their meat from God. 27. These wait all upon thee, that thou mayest give them their meat in due season. 28. That thou givest them they gather, thou openest thine hand, they are filled with good."

Matt. v. 45: "That ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."

Matt. vi. 26: "Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 28. And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin. 19. And yet I say unto you, That even Solomon in all his glory, was not arrayed like one of these. 30. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?"

(6.) The Bible also represents all creatures as dependent on the providence, and of course on the purposes of God.

Job xii. 10: "In whose hand is the soul of every living thing, and the breath of all mankind."

Ps. lvii. 7: "As well the singers as the players on instruments shall be there: all my springs are in thee."

Jer. x. 23: "O Lord, I know that the way of man is not in himself; it is not in man that walketh to direct his steps."

Jer. xviii. 6: "O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel."

John xv. 5: "I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing."

Acts xvii. 26: "And hath made of one blood all nations of men, for to dwell on all the face of the earth; and hath determined the times before appointed, and the bounds of their habitation. 27. That they should seek the Lord, if happily they might feel after him, and find him, though he be not far from every one of us. 28. For in him we live, and move, and have our being; as certain also of your own poets have said, For we also are his offspring."

2 Cor. iii. 5: "Not that we are sufficient of ourselves to think anything, as of ourselves, but our sufficiency is of God."

(7.) The Bible also represents all creatures as preserved by the providence of God, from which also we must infer, that his purposes extend to them.

Neh. ix. 5: "Thou, even thou, art Lord alone: thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee."

Job vii. 20: "I have sinned; what shall I do unto thee, O thou Preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?"

Job x. 12: "Thou hast granted me life and favour, and thy visitation hath preserved my spirit."

Job xxxiv. 14: "If he set his heart upon man, if he gather unto himself his spirit and his breath; 15. All flesh shall perish together, and man shall turn again unto dust."

Ps. xxxvi. 6: "Thy righteousness is like the great mountains; thy judgments are a great deep. O Lord, thou preservest man and beast."

Ps. lxiii. 8: "My soul followeth hard after thee; thy right hand upholdeth me."

Ps. lxvi. 8: "O bless our God, ye people, and make the voice of his praise to be heard; 9. Which holdeth our soul in life, and suffereth not our feet to be moved."

Ps. cxxi. 7: "The Lord shall preserve thee from all evil: he shall preserve thy soul."

Heb. i. 3: "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high."

(8.) The Bible also represents the Lord, as, in some sense, and in some manner, influencing the hearts of men.

From this also we must infer, that his purposes, in some sense, extend to the moral actions of men.

Ezra vii. 27: "Blessed be the Lord God of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of the Lord which is in Jerusalem."

Prov. xvi. 1: "The preparation of the heart in man, and the answer of the tongue, is from the Lord. 9. A man's heart deviseth his way; but the Lord directeth his steps."

Prov. xxi. 1: "The king's heart is in the hand of the Lord, as the rivers of water; he turneth it whithersoever he will."

Isa. lxiv. 8: "But now, O Lord, thou art our Father; we are the clay, and thou our Potter; and we all are the work of thy hand."

Zec. xii. 1: "The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him."

Acts xvi. 14: "And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of