"executeth my counsel from a far country: Yea, I "have spoken it, I will also bring it to pass, I have 'purposed it, I will also do it." But in all this purposing, predicting, and bringing to pass, there is no implied predestination of all other things; neither is there any thing predicted or decreed therein, respecting the private life and character of Cyrus himself. It is true the text under consideration, contains another clause, which greatly extends beyond the case of Cyrus, the idea of predestinated things and events; Declaring from ancient times, (the things) that are not (yet) done." But even this being restricted to ancient times, extends not back, before time was. And it is further restricted to things declared in aneient times. But as all things which have taken place, which now are happening, and will hereafter occur, were not declared in ancient times; so these ancient predictions prove no more, than what they have specified. It is true there are many other prophecies besides those of ancient times. But it is as true that, but a very small part of what hath been, which now is, and which hereafter shall be, hath ever been predicted; wherefore, to infer the whole from only a part, and that part the smaller one too, violates that first principle of right reason, which teaches, that "Universals "are not contained in particulars, nor can they be in"fered from them."

Seventh.

"gry

"Now therefore be not grieved, nor an

gry with yourselves, that ye sold me hither; for "God did send me before

you to preserve life."

How deity could send Joseph into Egypt, through the instrumentality of his brethren's crimes, without causing those crimes, either by a decree necessitating their sin, or by an immediate constraining influence on their hearts producing it, has by many been deemed inconceivably mysterious: But God's own account of this transaction if attended to, will make the simplest understand. "When Joseph's brethren saw that "their father loved him more than all his brethren, they hated him, and could not speak peaceably unto "him. And Joseph dreamed a dream, and he told it "to his brethren; and they hated him yet the more: દ And he said unto them, hear, I pray you, this dream "which I have dreamed: For behold we were binding sheaves in the field, and lo, my sheaf arose, and "stood upright, and behold your sheaves stood round t about, and made obeisance unto my sheaf. And

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they hated him yet the more for his dreams, and for "his words. And his brethren envied him." This most interesting narrative, duly attended to in all its parts, developes the deep, but consistent methods of divine providence. Designing at a future period, to punish Egypt as a nation, for their pride, idolatry, and oppression; and connecting with this event, a marvellous deliverance of his covenant people, which should instruct all nations, and generations; it therefore was expedient that Israel should go down into the house of bondage. And as the iniquity of that generation, required the corrective of a seven years famine, the set time was arrived, when Joseph was to go on in his mission, in order to prepare the way of his father's.

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house. Joseph's brethren uninfluenced by their father's piety, instructions and example; familiarized to crimes, of which only the report now remains, and some, deep stained with blood, were all seeking opportunity to supplant a hated rival. At this juncture, divine providence places Joseph in their power. Ferocious as tigers, they conspire his death. But their counsel is not of the Lord, it shall not stand. God will do all his pleasure. The wrath of these men, shall indeed praise him. But there is more wrath than is needful to his purpose-the remainder shall be restrained. Reuben, though not a good man, yet is not wholly depraved. He is not a man of blood, he pities his brother, and venerates his father. Natural affection still operates within him. He counsels not to slay Joseph, but to confine him in a pit. He meditates to restore Joseph to his father, but his meditation is not of God, it shall not stand. Joseph must go down into Egypt, God's messengers now appear. The covetous heart of Judah, like another Judas, meditates a price for his brother. The Ishmaelite merchant-men consent, and Joseph is sold into Egypt, for twenty pieces of silver; but God is with him. Here then, through the whole, we discover man's free agency in operation, and yet, the accomplishment of God's steadfast purposes taking place. What is unchangeably foreordained, eventually is accomplished: Whilst creature purposes are formed, which become effectual or abortive, according to their interference, or non interference with God's unalterable designs.

Eighth and ninth. "Him, being delivered, by the <determinate counsel and fore-knowledge of God, ye "have taken, and by wicked hands, have crucified "and slain." For of a truth against thy holy child "Jesus, whom thou hast anointed, both Herod, and "Pontius Pilate, with the Gentiles, and the people of "Israel, are gathered together. For to do whatsoever "thy hand and thy counsel determined before to be "done." To add yet greater force to these texts, a tenth may here be annexed.

"And truly the Son of Man goeth as it was deter"mined: But woe unto that man by whom he is be"trayed." (Luke xx11, 22.) In these scriptures thus before us, we perceive Judas, and Herod, Pontius Pilate, and the Jews and Gentiles accused, of conspiracy and murder; and yet, in these transactions performed by them, they have done only what God before by his determinate counsel and fore-knowledge, had decreed should be done. Can such apparent discordancy as this, be reconciled with justice, on the part of God? Or with moral freedom on the part of man? To solve these difficulties, and to reply in the affirmative to these questions, we need only, duly to avail ourselves of the lessons taught us, in the case of Joseph and his brethren. These ancient conspirators were verily guilty, because they were volunteers in the work of iniquity. Though God, in order to advance Joseph, and for other desirable ends, subjects him, to bondage, and deep distress; yet, his brethren afflict and betray him through hatred, without a cause. Under no necessity but that of vile affections, they gov

ern themselves, and act only as they decree in their own hearts. Imperious and malignant passions have indeed beclouded their reason, seared their consciences, and marred the finer feelings of their souls. Long accustomed to do evil, leavened with the cruel anger and fierce wrath of Simeon and Levi, and tainted with the calculating covetousness of Judah, these self depraved men rushed on to deeds which they never would have done, had they but retained natural affection even in the same degree, that Reuben did. For compassion for a brother in distress, and affection for an aged and fond father, saved Jacob's first born, from participating in the depths of that detestable transaction. Nor would the divine decree have been at all frustrated thereby; for the decree was not that the patriarchs should sell Joseph, but, that he should be sold into Egypt. Had they not volunteered to effect this purpose, others stood ready to have accomplished it. The slave dealing Ishmaelites, how readily would they have kidnapped this forlorn youth, had they but found him distressed, and straying in the wilderness; or if some feeling yet remained in the bosoms of these traders in human flesh, some other remorseless band of the Ishmaelite robbers of the desart, seizing him as their prey, might have sold him to this Caravan, for the twenty silver pieces.

We now return to the betrayers and murderers of Christ, and will begin with Judas. This notorious offender was the son of one Simon. (John v1, 71.) "The sirname Iscariot was given him to distinguish him from Judas Thaddeus, Christ's kinsman. The

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