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heaven, to the power and operation of the Deity upon their hearts. The apostle, speaking of himself and other christians who were desirous of and prepared for heaven, says, "Now he that wrought us for the self-same thing is God, who hath also given unto us the earnest of the Spirit." On the other hand, we find the exercises and conduct of sinners, by which they are formed for destruction, ascribed to the operation of God upon their hearts. "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth." "Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? 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; and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory?" As the glory of God could not have been displayed in sending Joseph into Egypt to save millions from impending destruction, unless the conduct of Joseph's brethren had been ascribed to God, so the glory of God in saving the elect and destroying the non-elect, can never be displayed, without ascribing the actions of all mankind to him who works in men both to will and to do of his good pleasure. In a word, it is of as much importance that the actions of men should be ascribed both to God and to themselves, as it is that the greatest good of the universe should be promoted. For this ultimately depends upon a clear and full display of the divine ast well as human agency in the conduct of mankind, from the beginning to the end of time.

IMPROVEMENT.

1. In the view of this subject, we learn when it is proper to ascribe the actions of men to themselves, and when it is proper to ascribe them to God. It appears from what has been said in this discourse, that the inspired writers sometimes ascribe the actions of men to themselves, without bringing the divine agency into view, and sometimes they ascribe them to God, without bringing human agency into view; and there is a perfect propriety in these two different modes of representing human actions. Whenever men are required or forbidden to act, and whenever they are approved or condemned for acting, there is a propriety in ascribing their actions to themselves, without any reference to the divine efficiency. It is their own free, voluntary agency, which alone constitutes their virtue or vice, and which renders them worthy of either praise or blame. Though they always act under a divine influence, yet that influ

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ence neither increases their virtue nor diminishes their guilt, and of consequence ought never to be brought into view when they are to be praised or blamed for their conduct. But when the power, wisdom, goodness, or sovereignty of God in governing their views and actions are to be displayed, then it is proper to mention his and only his agency in the case. Accordingly we find the sacred writers always observe strict propriety in ascribing the actions of men either to themselves or to the Deity. This is exemplified in the history of Joseph's brethren. When their guilt is to be brought into view and condemned, they are said to sell Joseph into Egypt; but when the wisdom and goodness of God are to be displayed, he, and not they, is said to send him thither. So when Pharaoh is to be blamed, he is said to harden his own heart; but when the divine sovereignty is to be acknowledged, God is said to harden his heart. And so again, when the guilt of the crucifiers of Christ is mentioned, they are said to perpetrate the horrid deed with wicked hands; but when the benevolent design of the Deity is exhibited, the hand, as well as the counsel of God, is said to be concerned in bringing about the event. If we carry this idea in our minds, we can easily expound some passages of scripture which have been often misunderstood and misapplied. Among others, the following texts have given great trouble to expositors. Psalm exix. 36: " Incline my heart unto thy testimonies, and not to covetousness." Psalm cxli. 4: "Incline not my heart to any evil thing, to practice wicked works with men that work iniquity." Isaiah, lxiii. 17: "O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear?" Romans, vi. 17: "But God be thanked that ye were the servants of sin." James, i. 13, 14, 15, 16, 17: "Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man. But every man is tempted when he is drawn away of his own lust, and enticed. Then, when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death. Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." And chapter iii. 14, 15, 16, 17: " But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." In these passages it is denied that

the bad actions of men may be ascribed to God, and equally denied on the other side that the good actions of men may be ascribed to themselves; but yet it is asserted in these same passages that the agency of God is concerned in disposing men both to good and evil, or in their good and bad actions. Here is no difficulty, if we only allow that there is a propriety sometimes in ascribing the actions of men wholly to themselves, and sometimes in ascribing their actions wholly to God. It is proper sometimes to ascribe men's good actions wholly to themselves, and sometimes equally proper to ascribe their bad actions wholly to themselves. While on the other hand, it is sometimes proper to ascribe men's good actions wholly to God, and sometimes equally proper to ascribe their bad actions wholly to him. This single idea will solve a seeming difficulty which runs through the Bible.

2. Since the scripture ascribes all the actions of men to God as well as to themselves, we may justly conclude that the divine agency is as much concerned in their bad as in their good actions. Many are disposed to make a distinction here, and to ascribe only the good actions of men to the divine agency, while they ascribe their bad ones to the divine permission. But there appears no ground for this distinction in scripture or reason. Men are no more capable of acting independently of God in one instance than in another. If they need any kind or degree of divine agency in doing good, they need precisely the same kind and degree of divine agency in doing evil. This is the dictate of reason; and the scripture says the same. It is God who worketh in men both to will and to do in all cases without exception. He wrought equally in the minds of those who sold, and in the minds of those who bought Joseph. He wrought as effectually in the minds of Joseph's brethren, when they sold him, as when they repented and besought his mercy. He not only prepared these persons to act, but made them act. He not only exhibited motives of action before their minds, but disposed their minds to comply with the motives exhibited. But there was no possible way in which he could dispose them to act right or wrong, but only by producing right or wrong volitions in their hearts. And if he produced their bad as well as good volitions, then his agency was concerned in precisely the same manner in their wrong as in their right actions. It is upon this ground, and only upon this ground, that all the actions of men, whether good or evil, may properly be ascribed to God. His agency in making them act, necessarily connects his agency and theirs together, and lays a solid foundation for ascribing their actions either to him or to them, or to both, as the design of the speaker or writer may require.

3. If the actions of men may be ascribed to God as well as to themselves, then it is easy to form a just and full view of divine providence. If God is actually concerned in all human actions, it necessarily follows that he constantly and absolutely governs the moral as well as the natural world. All denominations of christians are agreed in the belief that God governs the sun and moon, the earth and all material objects, in all their motions, revolutions and effects, by his constant and powerful agency. But with respect to the moral world, many imagine that God only upholds moral agents in existence, and preserves their active powers, without exerting any influence upon their wills, which move them to act in every instance according to his own pleasure. If it were possible, however, for moral agents to act without any divine influence upon their wills, as some suppose, it is easy to perceive that their actions would be solely their own, and could not in any sense be ascribed to God, nor considered as under his providential control. But since mind cannot act, any more than matter can move, without a divine agency, it is absurd to suppose that men can be left to the freedom of their own will, to act, or not to act, independently of divine influence. There must be therefore the exercise of divine agency in every human action, without which, it is impossible to conceive that God should govern moral agents, and make mankind act in perfect conformity to his own designs. This is the only scriptural representation of divine providence; and according to this representation, it is easy to see that all actions, as well as all events, may be traced to the overruling hand of God. Pious men of old had this just and full view of divine providence. Joseph ascribed the whole series of actions and events, from the time he had his extraordinary dreams to the time he made himself known to his brethren, to the hand of God. Job ascribed all the evil as well as all the good he experienced, to divine providence, though he knew that Satan and his agents were concerned in his afflictions. All the good and all the evil which takes place in this world, takes place under the providence of God, and therefore his hand is to be seen and acknowledged in every event, without a single exception. None can have a full and just idea of the universality and perfection of divine providence, without considering God as governing all moral agents in all their moral conduct, by a powerful and irresistible influence. It is a gross absurdity to suppose that the providence of God is more extensive than his agency, or that he ever governs men without exerting a positive influence over them.

4. If it be true that all the actions of men may be ascribed to God as well as to themselves, then it is proper to submit to

God under all the evils which he brings upon us by the agency of created beings. Whenever they act, they act under his influence, and according to his providential will. If they do us evil, he is the primary cause of the evil; and his hand, and his heart, and his counsel, are to be seen and submissively acknowledged. "Shall there be evil in a city, and the Lord hath not done it?" No evil can come to a city, a family, or person, without the divine agency. God sometimes brings natural evils upon mankind by his own hand alone, and sometimes by the hands of his creatures. All will allow that we ought to submit to God under the afflictions which come immediately from his holy and righteous hand. But it is no less evident that we ought to submit, when he makes use of the most malignant agents to punish or purify us. Agreeably to this, the apostle Peter observes: "Servants, be subject to your masters, with all fear; not only to the good and gentle, but also to the froward. For this is thank worthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well and suffer for it, ye take it patiently, this is acceptable with God." Whether we are afflicted by Satan, or by the instrumentality of wicked men, we have the same reason for submission as when we are more immediately corrected by God himself; because neither Satan, nor wicked men can do us any harm, but under the agency of him who governs their hearts and hands. When Job was so severely afflicted by Satan and the servants of Satan, he ascribed his afflictions to God, and cordially submitted to his will, who had made use of those instruments to chastise him. When David was insulted and abused by Shimei, he said the Lord had bidden him, and therefore submitted to God without the least murmur or complaint. If we always thus viewed the hand of God in all the evils which we receive from our fellow creatures, we should feel the propriety of silence and submission under all the natural evils and calamities which fall upon

us.

5. If the actions of men may be ascribed to God as well as to themselves, then God will be glorified by all their conduct. Whether they have a good or bad intention in acting, God has always a good design in causing them to act in the manner they do. Joseph had a good design in visiting his brethren, and in conducting with propriety under both the smiles and frowns of providence; and God had a good design in guiding the motions of his heart and the actions of his life. So that God will be for ever glorified by the life and conduct of Joseph. Joseph's brethren had a malevolent intention in abusing him

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