who conducts his immense kingdom along the ages of eternity, with ever increasing glory, happiness, and perfection! How infinitely different is the JEHOVAH of the Scriptures from the Gods of the Heathen, of Philosophy, and of Infidelity! How many weaknesses disgrace, how many passions pollute, how many vices deform, these objects of man's device, applause, and homage! All of them are vanity and a lie; and they that make them are like unto them, and so is every one that putteth his trust in them. There is none of them, that considereth in his heart; in none of them is there knowledge or understanding. They feed on ashes; a deceived heart hath turned them aside, that they cannot deliver their souls, nor say, Is there not a lie in our right hands? Lift up your eyes on high, and behold, Who hath created these things? Who bringeth out their host by number? Who calleth them all by names? Who hath measured the waters in the hollow of his hand, and meted out heaven with the span? Who hath comprehended the dust of the earth in a measure; and weighed the mountains in scales, and the hills in a balance ? But thou, O Zion! that bringest good tidings, lift up thy voice; and rejoice with joy and singing. Thou shalt see the glory of the Lord, and the excellency of thy God. He shall come with a strong hand, and his arm shall rule for him. Behold, his reward is with him, and his work before him! He shall feed his flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom. 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. 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. Seraphim and Cherubim, Thrones, Dominions, Principalities and Powers, feel no employment, no honour, no happiness, so great, as to worship, serve, and glorify, God for ever and ever. With wonder, awe, adoration, and transport, they surround his throne, veil their faces, cast their crowns at his feet, and cease not day nor night, crying, Holy, Holy, Holy, Lord God Almighty, whe wast, and who art, and who art to come. If men possessed the disposition of angels; their employments, their views, and their happiness, would in substance be the same. No Polytheists, no Atheists, no Infidels, would ever have disgraced the human name. To this end, no enlargement of our understanding is necessary. A mere change of disposition would convert this world into one great temple of Jehovah; in which one faith would command and control, and one worship ascend, as the odour of sweet incense, from the rising of the Sun to the going down of the same. Holiness to the Lord would be written on the hearts, the lips, the employments, and the pleasures, of the great family of Adam. Every heart would glow with love and rapture; and every hill and valley become vocal with praise. In all his wonderful works, God would be sought and seen, acknowledged, and glorified. Every being and event would be viewed only as a manifestation of God; and the universe contemplated as a vast picture, exhibiting, in forms and varieties innumerable, the wisdom and power, the benevolence and amiableness, the beauty and glory, of Jehovah. SERMON XIV. THE DECREES OF GOD. JOB Xxiii. 13. But he is in one mind, and who can turn him? and, what his soul desireth, even that he doeth. In this passage of Scripture, Job asserts, that the mind, or will of God, is one, and unchangeable, or incapable of being turned; and that all its dictates, or desires, are carried by him into execution. As God does whatsoever he chooses; it is hardly necessary to observe, that he does nothing but what he chooses. As his mind is unchangeable, and but one; so, this being admitted, it is intuitively certain, that it has always been but one. As all things were originated, are preserved, directed, and controlled, by God; so it is plain, that they all come to pass exactly according to his pleasure. This doctrine is therefore clearly contained in the text: That all things, both beings and events, exist in exact accordance with the purpose, pleasure, or what is commonly called The Decrees, of God. Before I begin the direct discussion of this doctrine, I shall make a few preliminary observations. It is well known to the Christian world at large, that no subject has been the foundation of more, or more strenuous, controversy, than this. By various classes of Christians, and some of them very numerous, it has been roundly, and steadily, de nied in form. The things, which have been written concerning it with heat and obstinacy, would fill many volumes. It has been asserted to be injurious to the divine character, and destructive of all finite moral agency. Those, who have holden the doctrine, have been charged by their antagonists with denying the free agency of God himself; and with introducing into the Christian system the Stoical doctrine of Fate, and making an iron-handed Necessity, or blind Destiny, the ultimate and irresistible disposer of all things. At the same time, it has been alleged, that they shroud all human hopes in midnight darkness; and prevent, or destroy, every effort of man to become finally virtuous and happy. Such things, as these, certainly prove, that there is, in the human mind, a strong bias against the doctrine. This appears often in the conduct of those, who believe it; many of whom seem desirous, that it should either rarely, or never, be brought into the desk. Multitudes appear utterly unwilling even to converse concerning it; and perhaps equal multitudes decline to make it a subject of contemplation. It must be acknowledged, that this doctrine has been indiscreetly handled, both in Sermons, and in other discourses. As many things, pertaining to it, are in their nature very abstruse; and many others lie without the reach of the human understanding; so it will be easily believed, that in the ardour of investigation, disputants will, of course, be in danger of asserting many things, which are neither satisfactorily evinced, maturely consi-. dered, nor well understood, by themselves; and extend their inquiries to many other things, about which inquisition is fruitless, because discovery is impracticable. The bounds of the human mind, as well as of the human race, are fixed; and beyond them it cannot pass. They are, however, distant enough from each other to leave a field of investigation so ample, as to allow of the utmost employment of the greatest talents. Every attempt to push our inquiries beyond them is unwise; both because it is vain, and because it is a waste of that time, which might be usefully employed on things within our reach. But, if the doctrine, which I have stated, is true; if it is a doctrine revealed in the Scriptures; it cannot fail to be a proper subject of thought, of conversation, and of preaching: for all Scripture is given by inspiration of God; and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness. Perhaps it is unnecessary, and would not be useful, to make it a subject of very frequent discussion in the pulpit. A considerable number of persons in every congregation must be regarded, as being imperfectly competent to judge advantageously of such a subject from such discussions. Such persons, to say the least, would fail of being instructed; and, if not instructed, would probably be bewildered. At the same time, though frequently asserted, it is very little discussed, in the Scriptures: and the Apostle Paul, alluding to it, breaks out into this exclamation; O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! No occasion can be more proper for the introduction of this doctrine into the desk, than the present. I have just finished a series of Sermons on the Being, and Perfections, of God. His decrees, or counsels, are the next subject of inquiry in a system, professedly comprising all the important doctrines of Theology. That the doctrine concerning this subject, which is true, and scriptural, whatever it may be, is one, and a very important one, of such a system, will not be questioned either by those who believe, or those who disbelieve, the doctrine, advanced as the principal subject of the present discourse. The controversies about it, and the sentiments expressed by the several disputants, prove this point beyond any necessity of debate. In considering this doctrine, I shall attempt, I. To explain it ; II. To prove it; and III. To answer the Objections, commonly made against it. This is peculiarly necessary; because, if I mistake not, both. its friends and enemies have perplexed it, not a little, by the manner, in which they have represented the doctrine, and each others opinions. It has been frequently said, that the Decrees of God are the consequence of his knowledge, and that his foreknowledge is in conseVOL. I. 29 |