it over as if we were afraid of it, or as if we thought the inspired writers had erred in ever bringing it before our eyes. Now that it hes clearly in our way, we will proceed to give it the attention it deserves. We will consider it, I. In a general view —
The Scripture continually represents God as having ordained every thing from before the foundation of the world —
[St. James, before the whole college of apostles at Jeru- salem, declared this as a truth unquestionably acknowledged by them all ; " Known unto God are all his works, from the beginning of the world*^." But, if they were known to him, they must be certain : and, if they were certain, it must be because he had ordained them so to be. Hence even the sal- vation of his people is said to be in consequence of his having elected them in Christ Jesus before the foundation of the world, and predestinated them to the adoption of children by Jesus Christ to himself. In this he is represented as acting solely according to his own sovereign will, for the praise of the glory of his own grace, in conformity with his own eternal counsels: and all who finally obtain an inheritance in heaven, are said to have been " predestinated according to the purpose of him who worketh all things after the counsel of his own will, that they should be to the praise of his glory ^."
Now to conceal, or to explain away, such expressions as these, is certainly not right. That they involve many difficul- ties, is true ; but there are difficulties also on that side of the question which denies the existence of God's decrees : and it is far safer and better to receive with humility the declarations of God which we cannot fully comprehend, than to set ourselves determinately against them, and to impose on them a sense which they were obviously not intended to bear. The man that receives them with childlike simplicity, cannot doubt their general import, though he may doubt respecting inferences which may appear to be deducible from them.]
His decrees, to whatever they relate, are unchange- able—
[This also is plainly and strongly declared in the Holy Scriptures. He has confirmed his word with an oath, on purpose that" the immut ability of his counsel may be known ^." If his purposes were changed, it must be either through the inward operation of his own mind, or through the outward operation of something else upon him : but in his own mind he
<= Acts XV. 18. d Eph. i. 4, 5, 6, 9, 11, 12. e Heb. vi. 17.
883.J IMMUTABILITY OF GOD's COUNSELS. 575
is altogether unchangeable ; as he has said, " I the Lord change not^:" and St. James says, that " with him is no variableness, neither shadow of turnings'" Nor can he be wrought upon by any thing from without : he cannot be deceived by subtlety ; for " there is no wisdom, nor understanding, nor counsel against the Lord^^:" nor can he be constrained by force ; for " he doeth according to his will in the armies of heaven, and among the inhabitants of the earth ; nor can any stay his hand, or say unto him, what doest thou'?" In a word, " He is not a man that he should lie, or the son of man that he should repent : hath he said, and shall he not do it ? hath he spoken, and shall he not make it good*^? " Yes, " His counsel shall stand ; and he will do all his pleasure':" " He is in one mind, and who can turn him'"? " " His counsel standeth for ever, and the thoughts of his heart to all generations"."]
Whatever difference of opinion may exist about the abstract question of the immutability of God's decrees, there will be found little difference about it,
II. In reference to the particular points specified in the context —