A.

No for the very reason why anything comes to pass in time, is because God decreed it.—Ep. i, 11." Hence, according to this teaching, the reason why any Sin or abominable act comes to pass in time, is because God decreed it.

Q. 14. Are all the decrees of God, then unchangeable ?

A. Yes; from all eternity, he hath, for his own glory, unchangeably fore-ordained whatsoever comes to pass in time.-Ep. i, 11.

Q. 9. Why are the divine decrees said to be absolute ?

A. Because they depend upon no condition without God himself, but entirely and solely upon his own sovereign will and pleasure.-Ep. i, 11.

Now let it be understood that Sin is couched in all these questions and answers, though not expressed; thus, where it is expressed, that, "from all eternity, he hath, for his own glory unchangeably fore-ordained whatsoever comes to pass in time." It signifies that whatsoever Sin and abomination is committed, or comes to pass in time, it comes to pass as the effect or accomplishment of God's decree: and for the basis of this doctrine of the divine decreeing and holy working of Sin, we are referred to Ep. i, 11. Now to take the passage in this unlimited sense, we thereby make God the author of Sin: this will evidently appear if we glance at the execution of the decrees, as held forth by these assembled divines.

Q. 1. What is it for God to execute his decrees?

A. It is to bring to pass; or, to give an actual being in time, to what he purposed from eternity, Is. xlvi, 10.

So that if Sin was decreed in eternity, God gave an actual being to it in time. According to this he is as verily the author of Sin as he is the author of the universe.

Q. 3. What difference is there between the decree, and the execution thereof?

A. The decree is an imminent or inherent act in God, and is nothing else but God decreeing; but the execution is a transient or passing act of his infinite power, bringing the thing decreed into actual existence. 2 Peter, i, 3.

So that if Sin be decreed, the execution of this decree is an act of God's infinite power, bringing the Sin decreed into actual existence. I would ask, does this make God the author of the Sin decreed, or does it not? to believe that God decreed sin, is to believe God to be the author of Sin; there is no alternative.

But the doctrine of the divine ordination of sin, is a doctrine destitute of foundation in God's word; it never was delivered to the saints by inspiration of God: it is heathenism, as we have before shown.

There are many other portions of the word most awfully perverted to the support of this pernicious and soul poisoning doctrine, but the above may suffice as a sample; I therefore proceed to my next general objection.

SEVENTEENTH.-The Exaltation of Sin ;-or Sin working for the good of the creature, and for the glory of the Creator, as held forth by the advocates of the doctrine, forms another barrier in my way of receiv ing it.

The exaltation of Sin, is based upon the perverted sense of the following passage; "We know that all things work together for good to them that love God." Ro. viii, 28. This passage is forced to the most unlimited, and the most unnatural sense by such as advocate the divine ordination of Sin. From this passage they unflinchingly affirm, that sin works together for good to them that love God. Hence their language;

"I am firmly persuaded, with the Apostle, that all things (without any limitation whatever) shall work together for good to them that love God."-" What things are there that can be supposed will not eventually terminate here? Is it Sin in any shape, or in any degree, or in any of its awful consequences? Certainly not." TUCKER on predestination, p. 221, 222, see also p. 189, 212, 213.

Thus upon the basis of this violent perversion of truth, the leaders of Israel build up this most eminent high place of Baal, the Exaltation of Sin! And this they support in all the sacred pomp of reverence and holy awe. From this high place, they resound the praises of Sin, and that too in the most solemn and pompous strains; witness the following sentences:—

"That evil should be in the world, is useful, and therefore God can will it as such. He wills it, because it is conducible to God's glory, and the welfare of mankind."-" Evil actions are decreed by him, and not without just cause, because evil, as it hath respect to the divine disposal and ordering of it, hath the notion of good."-" Evil actions are subservient not only to the good of the world, but to the glory of the supreme Being. They are so far from being derogatory in the issue or event of them to his holiness or wisdom, or any other attribute, that they do very much advance them."-Dr. J. EDWARDS on the decrees, p. 112, 121, 122.

"Man cannot duly will Sin, because it is repugnant to the reason of man, but it is not dissonant to the right reason of God, because it is conducible to good, as affording not only fit but necessary matter for the exercise of his Justice and misery."-Dr. Twiss disp. p. 200, 201.

Now the idea of Sin working for good, is a sweetener to the decreeing of sin; it helps it to go down; it palliates the poison, and lulls the mind to rest in a false view of the greatness and goodness of God. it leads the beguiled soul to dream about the wonderful goodness of God, in willing, ordaining, and working sin in the hearts of men; in order that sin may work for good to the called. For example, the assertion of the decreeing of sin runs thus." God made Adam and Eve for this very purpose that they might be tempted and led into Sin; and by the force of this decree they could but Sin."-Then comes the sweetener to show that this their sin, was ordained of God for real good; and that it works for real good throughout the world. Hence say they:

"What was Adam's Sin, but a mean of displaying the wisdom, power, holiness, justice, and mercy of Jehovah, in the scheme of salvation from it? To what else shall the spread and reign of sin ultimately terminate?Was not Pharaoh's sin and destruction productive of Israel's safety and happiness? And did not the Sin of the Amorites produce similar effects? And did not the greatest Sin that ever was committed, eventually bring most glory to God, and most happiness to his people; I mean the crucifixion of our blessed Lord.?"-T-R, p. 222.

Thus they argue; and what can be said in answer to such arguments?—This can be truly said, that it is

sugaring the poison, and that too with a sugar no less poisonous; and this can be truly said, that the above interrogations pervert the word, exalt Sin, and eclipse the work and glory of God.

Was it Sin that said "I have seen the affliction of my people which are in Egypt, and have heard their cry; and I am come down to deliver them?" Was it Sin that took "a nation from the midst of a nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors?" Was it Pharaoh's Sin and destruction that produced the deliverance, the safety and happiness of Israel? Mr. Tucker asserts it, and who but an incorrigible Infidel dares to question his assertions? Did Pharaoh's Sin bring and remove the plagues? Did Pharaoh's Sin lead Israel by a pillar of fire? Did Pharaoh's Sin divide the sea? Did Sin conduct the people through the wilderness? Did Sin provide the manna; did it bring water out of the rock? Did Sin dry up Jordan, and bring the people into Canaan? Did Sin bring down the walls of Jericho, &c.? If Sin did all this, then let Israel sing to the praise and glory of Sin.-This high doctrine teaches, that Adam's Sin was decreed; that Pharaoh's Sin was decreed; and that God did from eternity decree the commission of all the Sins in the world. Then comes the sweetener,

"But here is wisdom! This is power! To ordain this evil, and make it subservient to the display of every moral perfection.-I humbly apprehend the ordination of moral evil was for this end, namely, to manifest the divine holiness, &c. as also to exalt the

Gb