LECTURE X.

What are the decrees of God?

THE subject of discussion at this time, is the seventh answer in our Shorter Catechism. It is expressed thus

"The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass."

For

There are probably few present who need to be informed, that this answer presents one of the most difficult, and most controverted points in theology. Yet in my apprehension, the chief difficulty has always arisen from the reluctance which many feel to receive as truths or facts in religion, things which they know not how to reconcile or explain. But it ought to be recollected that we do this in things of daily occurrence, and with which we are most familiar. example-how matter should be moved by that which is immaterial—which takes place continually, when the volitions of our minds produce the motions of our limbs and of our whole bodies-is quite as hard to explain or to see through, as how the free actions of moral agents should consist with, and carry into effect, the absolute decrees of God. We are indeed so familiar with the first of these inexplicable things, that we do not often think about explaining it; but when we do, we find it attended with as much difficulty-it as completely baffles our investigations-as the abstruse inquiry with which we have compared it.

I have made the remarks you have just heard at the very entrance of this discussion, in hope they may have some influence in preventing a prejudice against the method in which. I propose to conduct it; and in which alone, I am fully persuaded, it can ever be satisfactorily conducted. That all truth is really consistent with itself, or that every truth is

perfectly reconcilable with every other truth, no one who knows what truth is, can for a moment doubt. But human intellect is not competent at present to investigate and reconcile all that is true, or all that may be perfectly easy of solution to beings of higher powers. Let me then request you to remember, that the manner in which one truth agrees or is consistent with another, is often unknown to us; and therefore that we ought never to resist the proper evidence by which truth is ascertained, because we see not how it is to be reconciled with something else which, on good grounds, we have been accustomed to receive as true. When truths or facts appear to militate with each other, it is indeed a reason why they should be repeatedly and most closely examined on all sides. But if, after such examination, the things which seem to militate appear to be accompanied by all the evidence necessary to establish them severally as truths or facts, we ought to receive them as such-especially if repeated examination serves only to clear and strengthen the evidence. It is perfectly reasonable in such cases to say, "here are two things, both of which appear to be true; both supported by evidence which obliges me to admit them to be true; yet how they are reconcilable I cannot for the present perceive; although I cannot doubt that they are reconcilable, because both are truths."-Satisfied, as I am, that we ought to proceed in this way, in disposing of the difficulties which belong to the subject before us, I apprize you at once of my views generally-they will be more fully explained and applied in the close of the discussion. My method will be,

I. To endeavour to ascertain and state distinctly the doctrine contained in this answer.

II. To prove it from reason, and from scripture.

III. Not only to admit, but to assert and vindicate other truths, with which the doctrine of the divine decrees may seem to be in conflict; to repel the false allegations which have been made, in regard to those who believe in the absolute sovereignty of God; and to show in what manner the ap

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parently militating truths, relative to this subject, ought to be received and held.

First then, we are to endeavour to ascertain and state distinctly, the doctrine contained in the answer before us.

The word decree, or decrees, in the sense in which it is used in this answer, is not found in the New Testament. In the Old Testament, the word occurs in several instances, and in a manner which might be supposed to be the same as that in which it is used in the Catechism. Yet in other instances, it will be found that the same original word is rendered statute. The word decree, or decrees, therefore, is altogether a technical term, adopted by theologians to convey a complex idea; that is, to convey a number of ideas by a single term. The framers of the Catechism seem to have been fully sensible of this, for the express design of the answer before us is to explain the import of this term, or rather of the phrase-the decrees of God; and they go on to do it in language which is taken from the scriptures. They define the decrees. to be "God's eternal purpose," formed "according to the counsel of his own will, whereby, for his own glory, he hath foreordained whatsoever comes to pass." This language is all purely scriptural. Whoever will carefully read over the first chapter of the epistle to the Ephesians, will there find mentioned, the choice and purpose of God before the foundation of the world-that is, from eternity; and that it is expressly declared that believers are predestinated to their inheritance, according to the purpose of him who worketh all things after the counsel of his own will. And the same apostle, in 1 Cor. ii. 7, says "We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world, to our glory." In like manner, in the 11th chapter of the epistle to the Romans, after exclaiming-"O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!"-he concludes the whole with declaring"For of him, and through him, and to him, are all things: to whom be glory for ever. Amen."

I have made these references to show you distinctly, that the explanation given in our Catechism of the decrees of God, is wholly scriptural, with scarcely a departure from the very words of inspiration. The phrase "according to the counsel of his own will," taken from Ephes. i. 11, has, I find, been thought by the systematick writers, to need explanation. Ridgeley says-"We are not hereby to understand that the decrees of God are the result of deliberation, or his debating matters within himself, as reasoning in his own mind about the expediency or inexpediency of things, or calling in the advice of others, as creatures are said to do, when acting in council; for he must not be supposed to determine things in such a way, since that would argue an imperfection in the divine mind. It implies that his decrees are infinitely wise; as what is done with counsel, is said, according to human modes of speaking, to be done advisedly; in opposition to its being done rashly, or with precipitation." This is doubtless both just and pertinent. But it seems to me, that the remarks are nearly as applicable to almost all the other terms and phrases which are used in this answer, and which are commonly used when speaking on this subject. The words decrees, providence, purpose, ordaining, predestinating, determining, appointing, and the like, are all descriptive of mental acts; which acts, when they relate to man, must not only be subsequent to his existence; but to many other mental acts from which they result. But the whole of this is utterly inapplicable to the Deity. His decrees, providence, purpose, ordination and predestination, are as much eternal as his existence.

Perhaps the whole difficulty and darkness in which this subject is involved, arises from our having neither words nor ideas, which are more than very imperfectly applicable to it. We are obliged to use terms which are strictly applicable only to ourselves, and far from being so with regard to our Maker. Succession, both as to time and thought, is inseparable from all that is done by a human individual. But succession of any kind, is not predicable of the Deity. When

we speak of decrees, in the plural number, we do not mean that he decreed one thing at one time, and another after a considerable interval-or after any interval whatever. We use the plural form in this expression, because the innumerable events that take place in time, are all ordered and fixed by the divine purpose and appointment, as much as if each one had been separately the subject of a decree. But the purpose, or decree of God, is really one, simple, undivided, act of his will. In a word, the following lines of Dr. Watts, appear to me not only poetically beautiful, but logically cor

rect

"Long ere the lofty skies were spread,

Jehovah filled his throne,

Or Adam form'd, or angels made,

The Maker lived alone.

His boundless years can ne'er decrease,
But still maintain their prime;
Eternity's his dwelling place,
And ever is his time.

While like a tide our minutes flow,

The present and the past,
He fills his own immortal now,

And sees our ages waste."

Having thus explained the terms that we use in regard to this subject, and seen that in their application to it, the use is not strict, but accommodated and analogical, I would state the doctrine before us thus-All events, of whatever kind, that take place in time, were determined, or foreordained by God from all eternity, thus to take place; and all for the ultimate promotion of his own glory. It ought however to be carefully noted here, that all who soundly hold this doctrine, maintain that there is a difference, always to be kept up, between what have been denominated the efficacious decrees, and the permissive decrees of God. His efficacious decrees relate to whatever is morally good; his permissive decrees, to whatever is morally evil. In other words, his immediate agency, according to his decree, is concerned in whatever is morally good-His immediate agency is never