SERMON L

EPHESIANS I. 11.

Who worketh all things after the counsel of his own will.

WHEN We take a survey of the world around us, it appears a scene of confusion. Wickedness is triumphant, while virtue is trodden in the dust. Here, we see the good man, oppressed with want, struggling with poverty, or groaning in a dungeon; there, we see his oppressor, rolling in splendor, glittering with wealth, and possessing more than heart could wish. In one place, we see fraud, and violence, and robbery prevail; and in another, intemperance, and lewdness, and crimes that ought not to be named. Atheism and infidelity raise their heads, and stalk abroad, while humble piety is compelled to shun the light, and take refuge among the poor, the ignorant, and the despised. Scoffers walk on every side, blasphemers are bold and daring, and the enemies of the cross already begin the shouts of victory. But "why do the heathen rage, and the people

imagine a vain thing? He that sitteth in the heavens shall laugh; the Lord shall have them in derision." In the midst of all this confusion, the Lord reigns. His hand, unseen, directs and moves the numerous springs of all this vast and complicated machinery. The trembling saint may lean with unshaken confidence upon the God of heaven; for it is He "who worketh all things after the counsel of his own will." In discoursing from these words, it is proposed

I. To show that God has decreed, or fore-ordained, whatsoever comes to pass.

II. That he executes his decrees by his own agency.

III. Attend to some objections which are made against this doctrine.

And then conclude with an improvement of the whole.

First, then, it is to be proved that God has decreed, or fore-ordained, whatsoever comes to pass. And,

1. That God has decreed whatsoever comes to pass, is evident from his possessing infinite power, wisdom, and goodness. None will deny He would no

that he has these perfections. longer be God, if he had not. If, then, he is a being of infinite wisdom, he must know what is best, under all possible circumstances. If he is a being of infinite goodness, he must choose that what is best, under all circumstances, should take

place. If he is a being of infinite power, nothing can prevent the accomplishment of what he chooses. We may conclude, therefore, that whatever does take place is for the best, and that God has, from eternity, invariably chosen that it should take place, just as it does.

To state this a little more at large:-The infinite wisdom and intelligence of God enable him to perceive what events will best promote the greatest good of the universe, or secure the highest sum of holiness and happiness among intelligent beings. And in this he cannot possibly be mistaken. Before he began to create, when all possible systems were before his mind, he could not but perceive which system would include and bring to pass the greatest sum of good. He saw things in all their connections and consequences, The smallest event could not escape his observation. The least conceivable occurrence was as clearly seen by him as the greatest. And if any event would mar the system, or occasion the least defect in it, he knew it perfectly well. If the present system of events, taken as a whole, therefore, is not the best system, and does not include in it and bring to pass more good than any other possible system, and if all its parts are not the best calculated to promote the great end of the whole, and arranged in the best possible manner, it cannot be for the want of knowledge in God. He knew it as well before he began to operate, as he does now.

God is also infinite in goodness. When he contemplated the different possible systems of events, and saw which was the best, which would include and promote the highest good of the universe, he could not but give that system the pre ference. He could not possibly reject the best, and choose the worst. good to a greater good. To say God is infinite in goodness, and yet prefers a less good to a greater good, is a contradiction. God certainly chooses that the best system should be carried into effect. He certainly chooses that the greatest sum of good should be secured. He certainly chooses that those events should take place which are best adapted to effect this. He certainly chooses that no event should take place by which the greatest good of the universe would suffer. If, therefore, the present system is not the best, it is not that which God prefers. If any event which takes place is not, on the whole, for the best, it takes place contrary to God's wish,-it takes place although he chooses it should not take place, it comes into existence in defiance of all that God can do to prevent it.

He could not prefer a less

But this cannot be true, for God is also infinite in power. He is the Almighty. None can stay his hand or resist his will. If he sees that an event is, on the whole, for the best, and chooses it should take place, he is able to bring it to pass. If he sees that an event is not for the best, and