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imagination is clogged with insuperable difficulties. According to this notion, God must be, in part at least, material; and if material, then his presence is properly extended; and if so, then there must be more of God, in some parts of the universe, than in others. The grossest pantheism is involved in the supposition, that all things are from the Divine substance: on this supposition, all things are literally God, and God is all things. This takes away all distinction between God and his creatures. Besides, as God exists by an eternal and immutable necessity; if all things are of his substance, then all things that exist are necessary and immutable; and it will be as difficult for us to conceive, how God should modify or change any thing in the universe, as it was for the Pagan philosophers to conceive, that he should make something from nothing. The supposition, that all things are of the divine substance, involves many absurdities, and must be rejected. We are, therefore, led to the conclusion, that all things are from the will of God. This conclusion is as rational, as it is scriptural.

All things, with which we are acquainted, whether material or immaterial, are changeable. Hence, we justly argue, that they had a beginning. And, if they had a beginning, then there must have been some cause of their beginning to be. Whatever has not been from eternity, whatever has come into being in time, must have had an adequate cause of its existence. From the marks of skill, design and wisdom, in things around us, we are led to conclude, that their cause must have been an intelligent, voluntary being. This being we call God. But, if an intelligent, voluntary being was the author of all things;

then it is reasonable to suppose, that, before he began the work of creation, he formed, in his own mind, a scheme or plan, according to which he would make and govern all things. As no intelligent being ever acts without design; so no wise being ever begins to work without a plan. And the more intelligent and wise any being is, the more perfect and comprehensive his plan will be. Hence we conclude, that the plan of the Supreme Being, whose understanding and wisdom are infinite, comprehends all things that have been, are, or will be. Before God began the work of creation, he must have seen through his whole scheme of operation, from the beginning to the end, and have known and determined the result of the whole.This is called his counsel, purpose, or decree, on which his foreknowledge of all creatures, things and events, was founded. Accordingly, we read, in sacred scripture, that "the counsel of the Lord standeth forever, the thoughts of hist heart to all generations. I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.-Known unto God are all his works from the beginning of the world." Thus all things are of God, as they all originated in his counsel, or purpose. He decreed all things.

3. How are all things through God?

If it has been correctly shown, how all things are of God; it is easy to see how all things are through him. As all things originated in his counsel; so they all take place by the operation of his hand. He carries his original plan into execution. Whatever he purposed, in

eternity, he produces and brings to pass, by his own power and voluntary agency. He speaks and it is done; he commands, and it stands fast. Nothing can be more agreeable to reason, than to suppose, that God executes his own plan, and accomplishes his own purposes. Accordingly, he says, "I have purposed it; I will also do it." No other being has either the skill, or the power, to execute God's decrees. llence the Assembly of Divines very justly say, that "God executeth his decrees, in the works of creation and providence."

Here it may be observed, more particularly, in the first place, that all things are through God, as he is the creator of whatever exists, besides himself. All things that have had a beginning, must have been created. It is absurd to suppose, that God made the world, or any thing else, out of materials previously existing; as some have imagined. If there were such materials, they must have been equally as necessary and eternal, as the divine existence, and, therefore, as immutable as God. That, which exists from eternity, exists of necessity, and unchangeably the same, both in substance and form. The scriptures teach, that God is the creator of all things. In the beginning, God created the heavens and the earth.-God said, Let there be light; and there was light.-He spake; and it was done.-The Lord hath made all things." Immaterial substances are as much the product of creative power, as material ones. 'God is the father of spirits.'

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It may be observed, in the second place, that all things are through God, as he preserves them all. To suppose, that any thing, which God has made, can continue in existence, without his supporting hand, is the same as to suppose, that he has

imparted to that thing self-existence, and independence, which are incommunicable attributes ofhis own divine nature. It requires the same power to preserve, as to create. Indeed, preservation is but creation continued. Hence we read, that Christ, who is God as well as man, 'upholdeth all things by the word of his power,' and that by him all things consist.'

It may be observed, thirdly, that all things are through God, as he causes all the motion, whether of body or mind, that takes place in the created universe. All motion implies a mover. It is as absurd to suppose, that created things can move, without God, as to suppose, that they could come into being, without God. The laws of nature, as they are called, according to which material bodies move, are only the rules which God has been pleased to prescribe to his own operations. Attraction is his agency, constantly exerted. A particle of matter can no more move, without the divine hand, than a world. Accordingly, we are told, that' He causeth the sun to rise and set-sendeth rain-and maketh the grass to grow.'

All the motions of created spirits are also caused by divine agency. The eternal mind only, is independent and self-moved. All created minds 'live, and are moved, and have their being in Him.' It is just as absurd to suppose, that a created spirit should cause itself to begin to act, as that it should cause itself to begin to exist. If to suppose that such a spirit brings itself into existence, implies that it exists before it does exist; to suppose that it causes itself to begin to act, implies, that it acts before it begins to act, or has one action before its first. The dependence of creatures upon the Creator for all their exercises and ac

tions, is a doctrine, which runs through the sacred scriptures. The inspired writers represent God as fashioning, turning, softening and hardening the hearts of men, and as working in them both to will and to do. The apostle says, that 'we are not sufficient of ourselves to think any thing as of ourselves,' and that God worketh all in all.' Thus God carries his whole original plan into execution, by his own Almightyhand. His work is perfect; nothing can be added to it, nor any thing taken from it. He "worketh all things after the counsel of his own will." The last question is,

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4. How are all things to God? The answer to this question, is very obvious. All things are to God, as they were all designed to promote, and will all be made to terminate, in the brightest display of his glory. As God is the first cause, so he is the last end of all things. His ultimate end, in all things, was himself. His own blessedness was his supreme object, in all his purposes. He created and he preserves all things, for his own pleasure. The Lord hath made all things for himself, yea even the wicked not excepted. And he will take care, that all things shall answer the end for which they were made. He will never be disappointed in his designs, or frustrated in his operations. He will make the heavens declare his glory. He will show the riches of his grace and goodness upon his holy creatures, and will cause all the wrath of the wicked to praise him. He will make known the riches of his glory upon the vessels of mercy, and the power of his wrath upon the vessels of wrath fit ted to destruction. He will so 'govern all his creatures and all their actions,' as to advance his

own felicity and glory, to the highest possible degree. Thus "of him, and through him, and to him, are all things; to whom be glory forever. Amen.' PAULINUS.

[To be concluded.]

DECREES OF GOD.

As the decrees of God are most wise, this necessarily supposes some end in view, and that which is best, the most excellent, important, and desirable that can be; for wisdom consists in proposing and pursuing such an end, in ways and by means in the best manner adapted to accomplish that end. When no end is in view to be accomplished by any purpose or work, if this can be, there is no wisdom; and if there be an end proposed and pursued, if this be not the best that can be proposed and effected, the purpose and pursuit is not wisdom, but folly.And if the end proposed be the highest and best that can be; yet if the means fixed upon to accomplish that end, be not in all respects the best suited to accomplish the end proposed, this must be a defect of wisdom. Therefore infinite wisdom discerns without a possibility of mistake, what is the best end, most worthy to be set up and pursued, and fixes on this end; and discerns and determines the best means by which this end shall in the best manner be answered.— And this determination is the same with the decrees of God, and involves or comprehends every thing that comes to pass, every event, great and small, with every circumstance, be it ever so minute; and fixes them all; unerring wisdom being exercised with respect to them all; so that to make the least alteration in any thing, event, or circumstance, would render the whole plan less perfect and wise.

DR. SMALLEY.

"The work of God is perfect.— in regard to the ill-desert, or blameWhatsoever God doeth, it shall be worthiness of the sinner. for ever: Nothing can be put to it, nor any thing taken from it.". That which is perfect is not capable of the least alteration, without being rendered imperfect and defective. This is true of the infinitely wise plan of the divine operations, and all future events, which was formed by the eternal purpose

and decrees of God.

DR. HOPKINS.

SUFFERING IN THE CRIMINAL CAN

NOT RESTORE INNOCENCE.

That suffering doth not, in any measure, take away the blame-worthiness of one who hath committed sin, may easily be perceived to be a plain dictate of common sense.— After any criminal hath been punished as much as the laws of men require, is he ever thought to be at all less blame-worthy than he was before? The damage which his crime has done, or had a tendency to do, to the public, or to individuals, may be compensated or prevented by his punishment; but does any one suppose he is for that reason blameless, just as if he had never offended? Is he ever thought to be any freer from actual guilt, than if he had been permitted to escape with impunity? Has he less sin to repent of, or less reason to judge and condemn himself, because he has been imprisoned or scourged, or branded, according to law? The lash may change the Ethiopian's skin, or the leopard's spots; but it can never make a criminal innocent. Nothing is more evident than this, that crimes are not to be obliterated, and innocence restored, by involuntary sufferings. Sin is ever so written with a pen of iron, and the point of a diamond, as never to be effaced

In view of what is contained in the above extract, it is easy to see the fallacy of Dr. Chauncy's scheme of universal salvation; and also the absurdity of the sentiment,. frequently advanced by modern Universalists; that " man gets his pay as he goes along ;" or, in other words, atones for his sins, by the sufferings he endures in this life. As suffering can never remove guilt, the sinner must remain a criminal for ever. But if the sinner must remain a criminal for ever; then he must for ever deserve those plagues with which God will visit all the finally impenitent. Let those, who are inclined to trust a scheme so false and absurd, attentively consider the declaration of Solomon: "Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him."

MATHETES.

From the Utica Christian Repository. ON THE MANNER IN WHICH THE MIL

LENNIUM IS TO BE INTRODUCED.

It has been the prevailing opinion, of late years, that the Millennium is to be introduced by the spread of the gospel through the world, and the general if not universal conversion of mankind. And many have thought that the days of darkness and trouble to the church were nearly past, and that the day of her peace and prosperity had begun to dawn. They have looked at the benevolent efforts of the present age as a sure indication of the near approach of the millennial glory of the church; and while they have seen Bible societies, and Missionary societies, and Ed

ucation societies, and Tract so- out those prophecies, will find

cieties, and other similar institutions, rising up, and extending their operations, with considerable success, they have been led to anticipate the speedy triumph of the gospel, and to look at the efforts of a contrary nature as the expiring struggles of an enemy who perceives that his end is approaching. Such anticipations are very pleasing in themselves; and I should be very unwilling to do any thing to disturb them, if I could believe they were founded in truth. But if they are not founded in truth, and are never to be realized, the indulgence of them must be attended with danger. For nothing is better adapted to give the enemy an advantage, than the indulgence of high expectations of an easy and speedy conquest, when there is in reality no ground for them, but the contrary, It was an opinion which prevailed in former years, that the Millennium is to be introduced, not by the universal conversion of mankind, but by some terrible convulsions in the natural or moral world, or in both; that the wicked in general are not to be turned from their wicked ways unto God, but are to be cut off in their sins, by terrible and wasting judgments, and swept from off the earth. And that the remnant, the few who escape this destruction, and their descendants during the predicted period, will all know the Lord, and be eminently holy and happy.

That the Millennium is to be introduced by the general destruction, and not by the general conversion of the wicked, I think will be manifest to those who carefully consider the prophecies which relate to the Millennium, and take notice of the things which stand connected with them. I believe that those who will take their bibles and look

the deliverence of the church, and the introduction of her happy state at that period, are generally if not uniformily connected with a great and general and terrible destruction of the wicked from off the earth. The limits of a single essay will not permit a very copious citation of passages to show this; but I would ask the reader carefully to consider the following:

In the 2d Psalm, the Father says to the Son, "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." This is usually considered as a promise which relates to the Millennium, and is often quoted in prayer as such; but propably in most cases under the impression of its being a promise that mankind generally shall be converted, and become the willing subjects of the Lord Jesus Christ. But this last conclusion must be drawn without much reflection; for it immediately follows, "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." This is not saving, but destroying them.

The prophecy of Isaiah contains much that relates to the Millennium.

From the 60th chapter to the end, that appears to be the principal subject of discourse. In the 63d chapter, the Church asks"Who is this that cometh from Edom, with dyed garments from Bozrah? This that is glorious in his apparel, travelling in the greatness of his strength?" And the Lord Jesus answers, "I that speak in righteousness, mighty to save." Again the Church asks, "Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine fat ?" And he answered, "I have trod

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