importance to the glory of God, and the eternal happiness of mankind, it is certain from reason and the divine perfections, afide from exprefs declarations of fcripture, that it must have been determined, or foreordained by the omnicient unchangeable Jehovah, "who worketh all things after the counfel of his own will, and to whom all his works are known from the beginning."

of the living. He made his grave with the wicked, and with the rich in his death." And in Daniel it is declared that "the Meffiah fhall be cut off, but not for himself." Since the death of Chrift was thus plainly foretold, in these and many other paffages of the word of God, it certainly muft have been foreordained in the counfels of the unchangeable Jehovah. Accordingly it is exprefsly declared by the voice of 3. It appears from the facred infpiration, that he was " deliv-fcriptures, that those who were

ered by the determinate counsel and foreknowledge of God;" and that "Herod and Pontius Pilate, with the Gentiles, and people of Ifrael, were gathered together against thy holy child Jefus, for to do whatsoever thy hand and thy counfel determined before to be done." Peter alfo in his first epiftle, fpeaking of being redeemed by the precious" blood of Chrift, fays, "Who verily was foreordained before the foundation of the world." And in Revelation he is called the "Lamb flain from the foundation of the world," because his death was fixed inthe purposes and view of God from the beginning of the world, or from eternity. Again, it is faid, that Chriftians were chofen in Chrift before the foundation of the world, which plainly fhews, that his death, by which they are faved, was eternally determined upon in the counfels of God. The Lord Jefus therefore declared," And truly the Son of man goeth, as it was determined of him." From these and other express declarations of fcripture, it is evident, that the death of the Lord Jefus was foreordained in the immutable and eternal purpofes of Jehovah.

Befides, fince the death of Christ is a matter of such infinite

concerned in bringing about the death of the Saviour, were very criminal. The great guilt of Judas in thus bafely betraying his Lord and Mafter is evident from his own confeffion. His con fcience filled him with fuch guilt and horror for his wickedness, that he brought back his thirty pieces of ill-gotten filver, faying, I have finned, in that I have betrayed innocent blood." The money which he received for his treachery is called "the reward of iniquity." His great wickednefs is alfo manifeft from the dreadful denunciations against him. It is declared by the Lord Jefus himself, "Woe unto that man by whom the Son of man is betrayed: it had been good for that man if he had not been born." He is called "a devil, and the fon of perdition." And as a token of God's awful dif pleasure against his peculiar wickednefs, he was permitted in a fit of defparation to go and hang himfelf." And falling headlong he burft afunder in the midft and all his bowels gushed out." These various confiderations clearly prove the great guilt of Judas. It is allo equally evident from the word of God, that the Jews and Pilate were very criminal in putting to death the Saviour. For it is ex

prefsly declared, that "with wick- | the determinate counsel and fore

death to gratify their envious, ma

prove that this was not the cafe, than our being unable to compre-licious feelings towards him. Pihend God's eternity, or the di- late alfo, contrary to every princivine and human natures in the ple of justice and humanity, chofe perfon of Jefus Chrift, would be to condemn and put him to death proof against thefe truths; or in order to please the chief priests than our being unable to fee, and elders, fecure the favor and how the foul can act upon the ftop the clamors of the multitude, body, will prove, that we have no and thus promote his own private, foul. But, felfish intereft. It is evident from thefe confiderations, that thefe perfons were very criminal in betraying and murdering the Lord of glory, although they thus did "what God's hand and counfel determined before to be done.” For in doing it, they were free and voluntary-acted from a wicked temper and motives, and had no regard to the will or purpose of God. And although they fulfilled his purposes and predictions, yet they "meant not fo; neither Idid their heart think fo." But they were wholly actuated by a felfifh and finful temper.

2d, Perhaps by candidly attending to the fubject we may fee, how Judas and the others concerned in the death of the Saviour were free agents and criminal in doing what "God's hand and counfel before determined to be done." Free agency or accountability implies a power of choofing as we pleafe, and of acting as we choose. When therefore a rational perfon, in view of motives, voluntarily chooses any object or course of conduct, he is a free and accountable agent. And if he voluntarily purfues finful courses to gratify his wicked temper, he is evidently criminal. To apply thefe obfervations to the prefent fubject: Judas was not compelled to betray his Lord and Mafter against his choice and inclination. But he went freely, of his own accord, to the chief priefts, and offered to betray Jefus for thirty pieces of filver, and he voluntarily conducted the band which feized him, to the garden, where Jefus was wont to refort. He was guilty of this bafe treachery for the fake of filthy lucre, or to gratify his covetous difpofition. The chief priests and elders voluntarily convened to confult, how they might take Jefus, and put him to death. And they were perfectly voluntary in giving Judas the thirty pieces of filver in fending a band to take him, and in importuning Pilate to cru cify him. They thus fought his

5. It may be again inquired, how it was juft to confider thofe concerned in the death of the Lord Jefus, as criminal and deferving of punishment; when in doing it, they brought about an event, which has been productive of fo much good in promoting the glory of God and happiness of mankind.

It may be obferved in anfwer to this, that criminality or ill-defert confifts in the temper or mo tives from which we act, and not in the confequences, which, thro' divine interpofition may flow from our actions. For instance, fuppofe that a phyfician gave a patient a dofe of poifon with an intention to deftroy his life; but the poifon instead of deftroying him was unexpectedly the means of curing him of fome troublesome and dangerous diforder. In this cafe it is evident, that the physician would

the fcriptures, and are oppofing,
not merely the reasonings of men,
but the plaineft declarations of the
word of God.
word of God. If any affert, that
foreordination is inconfiftent with
our being criminal for our wrong
conduct; they go directly in the
face of fcripture, which declares,
that with wicked hand they took
and crucified the Saviour, altho❞
it was what God's hand and coun-
fel determined before to be done.
It is certain therefore, if the bible
is true, that perfons may be crim-
inal for doing what is decreed or
forcordained-And thofe, who
deny this truth, ought to take

be very criminal, and even a murderer in the fight of God, fince he defigned to take the life of the patient; although contrary to his intention, it proved the means of great good to him. God's overruling the murderous attempt of the phyfician for good, does not render his intention at all the lefs criminal. So although the death of Chrift has been overruled for unfpeakable good; yet it was contrary to the intention of thofe, who procured his death. They had no defign to bring about this great good in promoting the glory of God, and happiness of his kingdom, but they were act-heed left haply they be found ing in direct oppofition to thefe. fighting againft God, and reject It is evident therefore, that they his counfel against themselves. were as criminal and ill-deferving, as though God had not overruled it to answer any good purpofes. For his bringing good out of their wickednefs, did not in the leaft alter their wicked temper and defigns, in which their criminality confifted.

A few of the reflections, fuggefted by the subject, will now be briefly noticed.

2d. The fubject teaches, that God's bringing good out of the evil conduct of the wicked, and overruling all events for the promotion of his glory and the happiness of his kingdom, affords no excufe or encouragement for fin. For although God will thus caufe the wrath and wickedness of man to praise him, contrary to the defigns of the wicked; yet this, as already fhewn, does not alter their motives and intentions, in which their criminality confifts, and fo cannot leffen their guilt, or afford them any excufe. The impenitent alfo will as certainly be punished for all their fins, as though they were not overruled for any good. For it is declared, that God will render "indignation and wrath, trib

Ift. The fubject clearly fhews, that the divine decrees or foreordination are not at all inconfiftent with our free agency or accountability and criminality. For the fcriptures exprefsly declare, that Jefus was delivered by the determinate counfel and foreknowledge of God," and that in putting him to death, they "did what God's hand and counfel determin-ulation and anguish to every foul ed before to be done," and yet that with wicked hands he was taken, crucified, and flain." When therefore perfons object, as many do, that if God decrees or foreordains whatfoever comes to pass, mankind cannot be free agents or criminal for any of their conduct; they directly contradi&

that doth evil"-that the Lord Jefus will take vengeance on them that obey not the gospel, who fhall be punished with everlasting deftruction-that they fhall receive according to the deeds done in the body, and that without holinefs no man fhall fee the Lord. It is evident therefore, that the

|

evils and troubles of life, or in the trying hour of death. For they are in a ftate of rebellion and oppofition against the infinite Jehovah-under his awful displeasure, and expofed to all the dreadful threatenings of his holy word. He can eafly blaft all their profpects-will disappoint their at

idea of God's overruling all things for wife and good purposes can afford no encouragement to indulge in fin, fince this will not in the leaft leffen the guilt, danger, or punishment of the impenitent. And if any are difpofed to take encouragement from it to live in fin, and to fay, "Let us do evil, that good may come ;" it mani-tempts againft his cause and peofefts, that they are the fervants of ple, and overwhelm them in unfin, in the gall of bitterness and speakable and everlafting wretchbonds of iniquity, and in the ednefs, if they hold out in their broad road to deftruction. oppofition. "Let the potfherd ftrive with the potsherds of the earth but woe unto him that ftriveth with his Maker." It is in vain, O finners, to contend with the Almighty by oppofing his law, government, or the truths of his word. How eafily can he crush you and all your feeble at tempts beneath the weight of his Almighty vengeance, and fink you down to remedilefs perdition? "Can your heart endure, or your` hands be ftrong; when he fhall come out in judgment againft you?" "Confider this, ye that forget God, left he tear you in pieces, and there be none to deliv▴ er."

3d. The confideration, that God worketh all things after the counsel of his own will, overrules them to answer the wifeft and beft purposes, and will bring good out of all the evils which take place in the universe, must afford the greateft fupport and confolations to all the truly pious or benevolent. For amidst all the evils, troubles, confufions and darknefs of the prefent ftate, they may reflect, that a God of perfect wifdom and benevolence is at the head of the universe is carrying into execution his wife and benevolent purposes, and will render every event conducive to his glory and the beft good of his univerfal kingdom. How calm and peaceful will fuch confiderations render the friends of God under the most dark and threatening appearances? Their hearts may be fixed, trufting in God. They are fafe in every uation. All things in this life are working together for their good. And death will be their unfpeakable gain, will remove them from every trouble and forrow to manfions of endless peace and joy.

fit

Finally, the fubject fhews the wretched, and dangerous ftate of the impenitent. They have no part or lot in thefe infinite bleffings, nor any real fource of comfort and fupport under the

Do not destroy yourselves by ftanding out in your impenitence and oppofition. But " Be ye reconciled unto God." "Acquaint now yourselves with him and be at peace, and thereby good fhall come unto you."

H. E.