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God unchangeable in his purposes, in | flows according to his counsel and the accomplishment of which, all defign from the beginning, in acthe real good ever enjoyed by men, complishment of "the eternal is effected and beflowed. purpose which he purposed in Chrift Jefus our Lord."

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N inspired penman of the fcriptures has affirmed, Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variablenefs, neither shadow of turning." James i. 17.

The counfel, plan, or purpose of God refpecting all his works, which exifted in his mind from the beginning, or from everlasting, comprifes all the ways and means, by which the good and perfect gifts, which come from him, are effected, accomplished, conveyed or obtained. Every mean, and ev

A diftinct illustration of every particular afferted or clearly impli-ery circumstance, which hath any

ed in these words, would contain too much for a place in the magazine. The following obfervations will, therefore, be principally confined to the last propofition; yet keeping in view its connection with the other parts of the verfe.

The propofition, "With whom is no variableness, neither fhadow of turning," imports, that God, the Father of lights, is unchangeable in his being and effential perfections. A neceffary felf-exiftent being muft neceffarily be the fame forever. There never was, and never will be, any alteration, change, or variation, in his greatnefs, or power, or wifdom, holinefs, juftice, goodnefs, or truth. The propofition alfo imports, that God is without variablenefs or change in his counfels and defigns. A being who is ftrictly and abfolutely unchangeable, makes no alteration in his counfels, defigns, or purposes. He forms his plan of operation, and adheres to it, and carries it into complete effect, without deviating from it in any inftance whatsoever. "Known unto God are all his works from the beginning of the world. He worketh all things after the counfel of his own will." All the good gifts, and all the perfect gifts, which he beftows, he be

relation to the good bestowed, conveyed or obtained, in time, had juft the fame relation to and connection with the event in the divine plan from everlafting, as it hath at the time the effect is wrought, or the good beftowed. If God purpofed or decreed to fave the individual perfons, compofing the church of the Theffalonians, whom Paul addreffed in his fecond epiftle to them, through fanctification of the Spirit and belief of the truth, and to call them to the obtaining of this ineftimable good, by means of the gofpel which the apoftles prcached; then they could not be faved in any other way, or by any other means, confiftently with his counfel or decree. The gofpel preached to them, and their hearing it, and believing it, had precifely the fame relation to and connection with their falvation in the eternal purpofe of God, as at the time when they actually heard and believed; and in the eternal purpofe of God their falvation was as much dependent on and as much the effect of their hearing and believing, as it was at the time when it in fact took place. The like might be obferved with refpect to every beneficial effe&t, for the accomplishment of which, means are employed.

The counsel or purpose of God, according to which he worketh all things, primarily refpects his own conduct. He hath formed a complete plan of all his own works or operations, embracing every act and operation of his, from everlafting to everlafting. All that he hath done, and all that he will do, is according to the plan or counsel of his will from the beginning. He never did and never will do any thing, which he did not always purpofe or intend to do. And every thing which he always intended to do, he doeth or will do. Not one of the infinite variety of things comprifed in his original plan, will fail or be left undone. And by thus fixing the plan of his own operations, and deciding or determining what he will do, in every instance from everlafting to everlafting, the universal system of events, comprifing every existence, and every action, and every enjoyment, and every fuffering of creatures, became fixed and certain. For

the whole hath fuch relation to, and dependence on, and connection with, what God doeth, that the determination of his own acts in every inftance, from everlasting to everlasting, renders the whole fixed and certain.

That God hath thus determined the plan of his own works, acts or operations, and in the beftowment of every good and perfect gift which comes from him, accomplishes his own purpose, according to the counsel of his will, and doeth nothing but what he from everlasting intended or determined to do, is clearly and fully implied in the propofition, that with him there is no variablenefs neither shadow of turning. For any alteration of his purpofe, or the omiffion of any thing which

he once intended to do, or the grant or performance of any thing which formerly he did not purpofe to do, evidently implies fuch a change of mind, as cannot be reconciled with his strict, eternal immutability or unchangeableness.

And why should any wish God to change his mind, or to alter his purpofe, or to do or omit any thing which once he did not intend? Or what objection can they reasonably make, against his forming in the begining the whole plan of his operations, and carrying it into complete effect, without any the least alteration? Do they fecretly imagine that he, like creatures, improves by age and experience, and can better determine now, what it is most wife and proper and best for him to

do, in fome cafes, than he could in the ages of eternity? Do they think he hath now a clearer view and more perfect knowledge of all creatures, cafes and circumftances, than he had before the actual existence of creation com menced?

Surely none will dare pretend to this. The thought is impious, and implies a denial or disbelief of the abfolute eternal omniscience and infinite knowledge of God, If God hath obtained any new ideas fince creation began; if things have happened which he did not expect, or otherwife than he expected; if he now fees any thing in a new and different light from what he once did, and would not from the beginning have formed his plan in all refpects juft as he did, had he then viewed every thing just as he doth now; if any thing like this hath taken place; then furely there is a very material change in his view and knowl edge of things, and he was once ignorant of what he now knows

And upon this fuppofition, his understanding or knowledge was once imperfect, but is now improved; and upon the fame principle, may probably be ftill further improved fome ages hence.

If fuch be the idea which any entertain of God, let them no more pretend to believe his eternal omnifcience-his infinite, eternal and abfolutely perfect knowledge of all things. But let them candidly own, that although they believe his knowledge is very great and extensive, and far fuperior to that of creatures; yet he is, or may have been, ignorant in a degree with refpect to fome things liable to fome error or mistake, and may poffibly make fuch improvement and acquire fuch new ideas, that, like creatures, he may fee it wife and beft to do fome things, which from the beginning he did not think of doing, and to omit others, which he then propofed to do.

But if any, who object to God's eternal immutable purpose, according to which he invariably acts, do not choose to own, that they entertain any fuch like degrading and reproachful ideas of the Deity, they are defired to enquire and confider feriously, whether they can affign or conceive of any reafon, why God, before he had formed any creature, could not determine as well, what it would be wifeft and beft for him to do in all cafes whatfoever, as he could afterwards. And if he was as wife and holy, as juft and righteous, faithful and true, as good and gracious, benevolent, merciful and compaffionate then, as he is now or ever will be, whether they can poffibly conceive of any objection againft his then determining and fixing in his own

ind, the whole plan of his ope

rations with respect to every world, creature, thing and event, from beginning to end, which would not lie equally against his ever determining what to do in all cafes.

But to cut the argument fhort, and bring the cafe to a point, let it be obferved, that God is effentially and eternally omniscient and infinitely wife. Before he began creation, he knew just as much. as he doth now he had as clear and perfect a view of all things as he now hath or ever will have. He, therefore, then faw and knew, as clearly and as perfectly as he ever will, what it would be wisest and beft for him to do, and most for the glory and happiness of the fyftem, in all cafes whatsoever, in regard to creation, and all creatures, things and events, through the interminable ages of eternity. What plan of operations and events would produce the moft glorious and happy fyftem on the whole, moft completely gratifying to a perfectly just and infinitely wife and benevolent heart, he then faw and knew with the utmoft clearnefs-with infallible certainty. To deny this, is in effect to deny his abfolute omnif cience, his abfolutely perfect knowledge and wisdom, and to impute fome imperfection to him in point of understanding, wifdom and knowledge.

He then knew himself to be abfolutely omnipotent, every way able and fufficient, to carry into effect and accomplish such a plan of operation and events, as he faw and knew would be wifeft and beft. To deny this, is in effect to deny his infinite power and allfufficiency, and to impute imperfection to him in point of power, skill and ability.

He was then as impartially

juft, as infinitely righteous, as he now is or ever will be. Therefore, whatever plan he then formed, must certainly be as agreeable to, asconfiftent with, juftice and righteoufnefs, as he would ever act at

of the moft High, and attempt to defeat his purposes. But though "there be many devices in a man's heart; nevertheless, the counsel of the Lord, that shall stand." Yea, "The Lord bringeth the coun

maketh the devices of the people of none effect. The counfel of the Lord ftandeth forever, the thoughts of his heart to all generations." In fhort," he work. eth all things after the counsel of his own will." And certainly," if his counfel is perfectly wife, juft and good, and contains the best poffible plan, there can be no rea fonable objection against it. But the truth is, men do not like the divine plan. In their view and to their hearts, it is not good, but evil.

For God doeth many things which are exceedingly croffing and mortifying to their hearts. And many real evils evidently exist.

any time, in cafe he had not pre-fel of the heathen to nought; he viously determined what to do, before the occafion actually exifted. ..Once more: God is eternally and unchangeably the fame infinitely benevolent, good and merciful being; and, therefore, invariably and infinitely inclined to that plan and fyftem of operations and events, which will produce and iffue in the greateft poffible good, and equally oppofed in heart to every thing which will leffen or impair it, on the whole. We may, therefore, be just as fure that he hath, from the beginning, been invariably fixed and determined upon that fyftem or plan of operations and events, which will produce and issue in the greateft poffible good on the whole, as we are that he always knew what it is, and was every way able to infure and accomplish it, and is and always was perfectly juft and righteous, and infinitely good. We are, therefore, reduced to the neceffity of believing, that God hath always had one · fixed plan of operations unalterably eftablished from the beginning, from which he never deviates in any inftance; or elfe, of difbelieving his abfolute eternal infinite and unchangeable perfection. The former is moft rational, and certainly the plainly revealed doctrine of the fcriptures. For according to thofe divine oracles, "He declares the end from the beginning, and from antient times the things that are not yet done, faying, "My counsel shall stand, and I will do all my pleasure."

Men often oppofe the counfel

And they will not believe it poffible, that these should be any way comprifed in the plan of a perfectly wife, juft and good God; because they do not see how they are neceffary, or will prove fubfervient to the beft good of the fyftem. And they inwardly feel as though God doth very wrong in fuffering them to take place, provided he could poffibly prevent them, and, therefore, as though they took place contrary to his defign, and in fpite of his endeav. ors to prevent them. But that God doeth many things very crof fing and mortifying to the corrupt, felfish and rebellious feelings of the human heart, is certainly no argument that he doth not act wifely and for the belt. Nor is it at all ftrange, that fuch fhortfighted selfish creatures as we are, fhould not be able to fee how the evil things which take place under the divine adminiftration are inter

Thefe obfervations will be clofed with one general reflection, viz.

ded for good, and will ultimately | And, as before obferved, the terminate in the beft good of the truth is, we are diffatisfied with fyftem. Yet when they in fact God's conduct. We diflike his take place under the government works and ways. If all that God of an infinitely wife, powerful, juft doeth was right and good in our and good God, and he alfo tells eyes, and perfectly pleafing to our us he means them unto good, and hearts, we fhould not entertain a clearly fhows already, in many thought of his having done wrong particular cafes, how he makes in determining, purpofing and them fubfervient to the accom- firmly decreeing to do fo from all plifhment of the moft wife, be- eternity. nevolent and merciful purposes, if we were not moft unreasonably proud and felf conceited, we fhould readily believe that he acts in the wisest and beft poffible manner; though his thoughts and ways are even farther above our comprehenfion, than the heavens are higher than the earth. To do otherwise, is to fet our scanty understandings, which are as nothing, in oppofition to the infinite understanding and abfolutely univerfal perfect knowledge of God. How arrogant and daringly impious is this! Let it be added,

What a folid foundation and inexhauftible fource of support, con. folation and joy, do all the benevolent and holy find, in the view and contemplation of God as the Father of lights, from whom cometh every good and perfect gift, and in the belief and affurance, that with him there is no variable. nefs, neither fhadow of turningthat he is unchangeable in his be ing and effential perfections, and in all his counfels and defigns ?

Confcious that they are depenEvery objection against God's dent creatures, who have no fufeternal unchangeable purpofe, ficiency of themselves, to provide counfel or defign, is equally a- for and fecure their own happigainft what he actually doeth. nefs, or that of others—yea, that For if all that God actually do- they are finners, and as fuch, mifeth, in creation and providence, erable already, and expofed to in the worlds of nature and of yet greater mifery; feeing alfa grace, is wife and juft and good; the world, at prefent full of evils, then certainly it was wife and juft and the inhabitants more general. and good in him, to intend, pur- ly living in malice and envy, hatepofe and determine, or decree to ful and hating one another, withdo it, before the world began. out any fear of God before their Whatever wifdom, juftice or eyes, their feet fwift to shed blood, goodnefs at any time requires God and their ways marked with de to do, it equally required him al- ftruction and mifery; how would ways to intend or purpofe to do. their benevolent hearts fink within This is felf-evident. Nor can we them, and be overwhelmed with object against his forming and un-grief and defpair, in cafe they alterably eftablishing the whole knew of no being, to whom they plan of his operations from the be- might look for fupport and help, ginning, without equally objec-in a well grounded confidence, that ting to what he actually doeth, he is able and difpofed and fully and pronouncing it unwife, unho- determined, to fupport thofe who ly or not good, but the contrary. cleave unto him, and to overrule

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