Why should we worship him? From our very nature, as rational and moral agents, we are independent of divine influence. We live and move and have our being without God; after we begin to exist. And so we are now selfexistent and independent and unaccountable. Let us then love, and serve, and worship ourselves. For "who is the Almighty that we should serve him?" He is weak, unwise and imperfect, if he opposed, and yet could not prevent the existence of evil.

Will you not, then, O man, believe that the Lord, he is God? Will you not believe what God has declared? "The Lord hath made all things for himself; yea, even the wicked for the day of evil. I form the light and create darkness; I make peace and create evil; I, the Lord, do all these things. He hath mercy on whom he will, and whom he will he hardeneth." But though God causes evil, it never exists for its own sake. From the darkness, enmity and misery that exist, light and love and joy shall arise and shine. From the existence of evil the power, the wisdom, and the moral perfections of Jehovah will appear in the most beautiful and glorious manner. "For of him, and through him, and to him, are all things; to whom be glory for ever, Amen."

II. It may be said that these sentiments are inconsistent with what God has said on these subjects in the holy scriptures.

pleasure at all that the wicked

"Have I any

should die,

saith the Lord God; and not that he return from his ways and live? As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live." Again it is said, "This is good and acceptable in the sight of God our Saviour, who will have all men to be saved and come to the knowledge of the truth." And again, "The Lord is long-suffering towards us, not willing that any should perish, but that all should come to repentance." In view of these declarations, can it be supposed that God has decreed that a part of mankind shall not return from their evil ways, but that they shall persist in their sins and die? Has he decreed that some men shall be damned? That they shall perish and never come to repentance? The doctrines, which have been maintained in the preceding discourses, contradict the most plain and solemn declarations of God.

To this objection, it may be replied-God commands all his rational creatures to be holy. He forbids every sin, and he threatens death to every sinner. He requires every person to sanctify the sabbath, and to live a life of faith and prayer. He expresses a most ardent desire, that every one of the human race should now repent and believe, be holy and be saved, Now since such are the will, the desires, the threatenings, the prohibitions and the commandments of God, can it be supposed that God has decreed that any persons shall be un

holy? But many of the human race are totally sinful and never do what God desires and cominands; but always do what he has forbidden. Some things, then, do exist which are contrary to the expressed desires and the preceptive will of God. And if so, may not some persons perish, although God declares that he will have all men to be saved? Why may not some die, although God declares he hath no pleasure in the death of him that dieth? And if things, which are contrary to what God commands, and to what he desires, may exist, why may not he decree their existence? It is as inconsistent and as unaccountable for any event, which is contrary to the will and to the desires of God to exist, as it is for God to decree its existence. The truth on this subject is very plain, and very easy to be seen. Though many things, which are, in themselves, contrary to the will and the desires of God, do exist, yet nothing ever exists, but what God desires. and chooses and decrees should exist, all things being considered. For he worketh all things after the counsel of his own will. Though God hates every sin and every pain, yet he has decreed and he causes their existence. And if God may decree and cause the existence of what he hates in itfelf, then he may decree and cause the death of the sinner, though as truly as he lives he has no pleasure in his death. He may decree and effect the damnation of some men, although he will have all men to be saved. And we have no more reason to con

God

clude that no persons will be lost, because God will have all men to be saved; then we have to conclude that no persons profane the Lord's day, because God commands every person to remember the sabbath day to keep it holy. Though God has no pleasure in sin, yet it does exist. Though God has no pleasure in the death of the sinner, yet the soul that sinneth it shall die. If sin may exist, there is no reason why God should not decree its existence. And if the sinner may die, why may not God decree his death? It is as wrong for God to cause the existence of what he hates and forbids, as it is for him to decree its existence. may decree the existence of whatever he may cause to exist. And he does decree and cause whatever exists. If some things exist, which God does not decree and cause, how do we know what things he decrees and causes? And how do we know that he decrees and causes any thing? And if he does not decree, nor cause any thing, then all things exist independently of God. And if all things exist independently of God, what reason is there for believing in the divine existence? We may as well deny the existence of God, as we may deny that his counsel and agency are concerned in decreeing and effecting whatsoever comes to pass. Will you then deny the existence. and the perfections of the living and true God? Or will you believe that he has mercy on whom he will and that whom he will he hardeneth? It is certain that he may decree and

cause the death of the wicked, though in their death he has no pleasure. He may and he does decree and effect the damnation of the reprobate, though he will have all men to be saved and come to the knowledge of the truth, and though he is not willing that any should perish, but that all should come to repentance. "Unto them, who be disobedient the stone which the builders disallowed, the same is become the head of the corner, and a stone of stumbling and a rock of offence, even to them who stumble at the word being disobedient; whereunto also they were appointed."

III. It may be objected that if what has been said in these discourses be true, God cannot be sincere in the offers which he makes to sinners. in the gospel. God says, "Look unto me and be ye saved, all the ends of the earth." Christ says, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Again it is said, "Whosoever will, let him take the water of life freely." But if God has decreed that some persons shall not look unto him for salvation, that they shall not come to Christ for rest, and shall not take the water of life, then he is not sincere in offering the blessings of the gospel to sinners. And who can believe such sentiments, as imply that the living and true God is not sincere in his dealings with his rational creatures? Who shall presume to accuse God of insincerity ?