the universe" in his "perfect plan." God willeth that man should not sin, but be holy; and therefore, if he worketh all things according to the counsel of his will, he cannot be the "efficient cause" of those sinful actions, which the scriptures ascribe exclusively to wicked men and devils.

8. Taking this idea along with us, we may have a scriptural and consistent interpretation of those scriptures which you have quoted in p. 11, 12, 13, to prove your doctrine; without imputing "all the sins in the universe" to the Almighty. Prov. xix. 21. There are many devices in a man's heart; nevertheless the counsel of the Lord, that shall stand. Here the counsel of the Lord, is put in opposition to the many devices in a man's heart. In this passage therefore there are some things 'mentioned which are not after the counsel of his will, even all those evil devices, which are in a man's heart. This you admit, by saying that the "devices in the hearts of Joseph's brethren" to "kill him," to "leave him in the pit," to "restore him to his father," did not agree with the counsel of the Lord," and therefore "did not stand," p. 12. Is it not surprising that you should quote this text to prove that "every sin in the universe is decreed," and then in your comment admit that there were many sinful devices, in the heart of Joseph's brethren which "did not agree with the counsel of the Lord?" Are all things agreeable to God's counsel, and many things disagreeable to it? O error, how dost thou bind thy admirers with the knot of contradiction! The text un

E

der consideration is a full confirmation of our doctrine, that the counsel of the Lord, which is always according to righteousness, shall stand, although there may be a thousand evil devices in men's hearts against it; for there is no wisdom, nor understanding nor counsel against the Lord, Prov. xxi. 30.$6 This," say you, "cannot mean, that men form po projects or schemes, to oppose the Lord; or which, if carried into execution, would not mar the work of his hands; but this is undoubtedly meant, that his counsel will stand in spite of them," p. 12. Here is some truth and some error. By admitting that men form "projects or schemes" to oppose the Lord, you admit what we contend for, and thereby contradict your main proposition, That all events, (for certainly "projects and schemes" are events) are after the counsel of his will. But when you insinuate that none of the "projects or schemes" of the wicked" are carried into execution," you contradict fact. Was not the wicked project of Cain carried into execution, when he slew his brother? Was not the wicked "project" of David carried into execution, when he ordered Joab to put Uriah in the front of the battle, that he might die ? Or will you say that these, and a thousand other murderous "projects or schemes" were according to the counsel of the Lord? But if murderous and adulterous "projects and devices" are not against the Lord, pray tell what are? Psal. cxv. 3. But our God is in the heavens, he hath done whatsoever he pleased; also, cxxxv. 6., Whatsoever the Lord

pleased, that did he in heaven, and in earth, in the seas, and in all deep places, p. 12. You quote and apply these precious texts of scripture, as if you thought we disbelieved that God did whatever he pleases. This we never doubted. But the question is, whether he pleases to work sin in the hearts and lives of sinners; or whether he pleased to ordain "all the sin in the universe." So you assert, and to substantiate this sentiment, so dishonourable to God, you quote these scriptures. But that they were never designed to support such an horrid sentiment, is abundantly manifest from the clearest testimony of scripture. Psal. v. 4-6, For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing: "the Lord will abhor the bloody and deceitful man. According to these texts of scripture, the Lord is so far from being pleased with sin, that it is said in a solemn appeal to him in prayer, That he hath not pleasure in wickedness,—that he hateth all workers of iniquity,---that he will abhor the bloody and deceitful man. According to your doctrine he hath decreed all things, he "brings every thing to pass, which is brought to pass," and that all things are not only according to the counsel of his will, but according to his pleasure. The north and south poles are not more opposite one to the other, than are these sentiments of yours, and the doctrine expressed in the above passages of scripture. Can the

Almighty be pleased with that which his soul hateth? Again Jer. xxxii. 35. To cause their sons and daughters to pass through the fire unto Moloch, which I commanded them not, neither came it into my mind that they should do this abomination, to cause Judah to sin. Could the Almighty ordain and decree that which never came into his mind that they should do, and which he commanded not? This text is as pointed against your sentiment as any thing can be.--You say God is the "efficient cause" of sin---the text says, they caused Judah to sin. Which shall we believe in this case? Let God be true, and every man, who dare contradict him, a liar.

9. You have a curious remark on this text, p. 22: After labouring to prove what we never denied, nor no one else, that God knew they would do these abominations, you say, "But this does not prove that God did not determine to give them up to do these things." They were doubtless left to follow their own free will in this respect, as well as in all others. But what has this giving up to do with your principle, which asserts, that this very abominable thing which his soul hateth, is nevertheless according to the counsel of his will? Nay, that he decreed it from all eternity. But how is this idea, respecting their being given "up to do these things," consistent with what you say in the note, p. 23? "If all God did to sinners was merely to withdraw from them, and leave their hearts to put forth independent volitions (if this were possible), though it might account for their continuance in sin, yet it would

not account for their commiting just such sins as they do." In the first place, when a noted passage of scripture stood in the way of your decrees, you could abandon them, by turning Arminian, and talk about their being given "up to do these things;" but lest some of your readers should suspect you did not implicitly follow Dr. Hopkins and others, you return to your decrees, and tell us it will not do merely to say they are "left," or "given up," because that will not account for their "committing just such sins as they do." Did those wicked people only "continue in sin," in a general way, when they made their children pass through the fire to Moloch, or did they commit "just such sins as they did"? Their particular sin seems to be designated with much precision by the Prophet, so that we may safely conclude that they committed "just such sins as they did;" and therefore according to your "foundation work," it was decreed; and yet according to your comment they were only "given up" to do it; but according to the express declaration of the Prophet, which is of more value than a thousand such quibbling comments, it was neither decreed nor commanded. "God decreed that they should commit just such sins as they do ;" and yet there are some sins which he only gave them up to do" so says your doctrine; and I think it will puzzle you a little to prove both assertions true, and reconcile the various contradictions which have "arisen to view" in the examination of this sub