by his immediate agency, according to certain established modes. The term motive is not always used in a definite manner. We sometimes use it to signify the mental exertion or act of the will itself. As when we speak of a man's external conduct, and inquire whether he was praise or blame worthy, we ask what were his motives? The meaning then is, what were the volitions or acts of will, which produced such external conduct?

When we use motive in this sense, and say that motive is the cause of action, we mean that volition is the cause of external action. And even then, we only mean instrumental cause. But when we are inquiring for the cause of volition, or internal action, and speak of motive, we mean by it the object of the choice, the external thing chosen. When motive is taken in this sense, motive is not the cause of choice. It is true, that in this sense of motive, the mind never acts without a motive, but that is only saying, the mind never chooses without an object which is chosen. But the object chosen, and the cause of choice, are very different things. An object presented to the mind, is a motive to choose, but it is the immediate agency of God alone that can cause the mind to act when the motive is presented. If it is said, therefore, to be a law of nature, that the same motives should produce the same effects upon the mind, and cause it to act, under the same circumstances, in the same way,

the only thing that can be meant is, that God, by his agency, causes the mind, in the same circumstances, and in the view of the same motives, to act in a uniform manner.

SERMON III.

EPHESIANS I. 11.

Who worketh all things after the counsel of his

own will.

WE proceed with the proof of the second proposition, which is, that God executes his decrees by his own agency.

3. That God, by his agency, brings to pass whatever comes to pass, is evident from scripture. The text asserts it in the plainest and strongest terms. "Who worketh all things after the counsel of his own will." It does not say some things, but all things. It does not say he permits all things to take place, after the counsel of his own will, but that he himself "WORKETH all things after the counsel of his own will." His universal agency is also asserted in the following scriptures: Rom. 11, 36. "For of him, and through him, and to him, are all things." Not, some things of him, and some things of ourselves. Acts 17. 28. "For in him," (that is, by him,) “we live, and move, and have our being." Not, in him we

live, but move in and by ourselves. 2 Cor. 3. 5. "Not that we are sufficient of ourselves to think any thing, as of ourselves." It does not say, we are not able to think any good thing, as it is frequently quoted, but any thing, any thing whatever, whether good or evil. And if we are not able to think, we are not able to act of ourselves. Job 23. 13, 14. "He is in one mind, and who can turn him? and what his soul desireth, even that he doeth. For he performeth the thing that is appointed for me.” That is, he never changes his mind, but whatever he desires should come to pass, he brings to pass; and since he "desireth," that is, chooses, or decrees, whatsoever comes to pass, he "doeth" or "performeth" whatsoever comes to pass, that is, he brings it to pass by his own agency. 1 Cor. 12. 6. "It is the same God which WORKETH ALL IN ALL." This assertion is universal and unlimited, though some would wish to limit it. It is not said, it is the same God who worketh all good things in all good men, but (panta en pasi,) all things in all things. Mat. 10. 29, 30. "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered.” Surely, if a sparrow or a hair of our head cannot fall on the ground without the agency of God, the divine agency is universal. Jer. 10. 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." Prov. 16. 9. “A man's heart deviseth his way; but the Lord directeth his steps." But they are all directed by his own will. Therefore, God directs them by directing his will. Verse 33. "The lot is cast into the lap; but the whole disposing thereof is of the Lord.” Dan. 4. 17. "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." The rise and fall of kingdoms depend upon the wills of men: consequently, God directs their wills. Mat. 6. 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." Ps. 104. 27, 28. "These wait all upon thee, that thou may give them their meat in due season. That thou givest them, they gather; thou openest thine hand, they are filled with good." Amos 3. 6.

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"Shall there be evil in a city, and the Lord hath not done it?" Is. 45. 6, 7. "I am the Lord, and there is none else. I form the light, and create darkness; I make peace, and create evil. I the Lord do all these things." It would be difficult to find language to express the universal agency of God in stronger terms than these passages express it. With respect to the last two, it is indeed objected, that they have reference only to natural evil. But there appears to be no foundation for this objection. The interrogation, "shall