SOLOMON, altho' the wisest of meer men, yet was guilty of much folly, that is, of sin and wickedness, which is emphatically stiled folly in the sacred scriptures. And especially in the matter relating to his wives, concubines, and idolatry, was his sin very provoking to the Lord; for we are told Solomon did evil in the sight of the Lord, and the Lord was angry with Solomon. Hence we read that the Lord determined not to let his sin go unpunished. I Kings xi. 11, 12. Wherefore the Lord said unto Solomon, for as much as this is done of thee, and thou hast not kept my co­venant and my statutes which I commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant: Notwithstanding, in thy days I will not do it for David, thy father's sake; but I will rend it out of the hand of thy son. Hence the prophet, by inspiration, was ordered to give informati­on thereof to Jeroboam, to whom God determined to give the kingdom, when he should take it from the son of Solomon. And Ahijah caught the new garment that was on him, and rent it into twelve pieces; and said to Jeru­boam, take thee ten pieces: For thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes unto thee. I Kings, xi. 30, 31. And now, that the purpose of God, and the prophecy of Ahijah might have their accomplishment, we see what means the Lord made use of to bring the same about, viz. the corrupt tempers and wicked dispositions of those very persons be determined to correct and punish. [Page 4] It was a punishment, and a severe correction to Rehoboam to have ten tribes taken from his kingdom: and it was a punishment, and a severe correction to the ten tribes also, to be rent off; and therefore it is ex­pressed that God determined to rend them off, as a chastisement for their wickedness, and especially for their sin of idolitry, Because that they have forsaken me, saith the Lord, and worshipped Ashtaroth, &c. Those who are led into sin expose themselves to punishment, as well as those who lead; al­tho' leaders expose themselves, and merit punishment to a more aggravated degree. Altho' Solomon led the people to idolatry, yet idolators deserve punishment, by what means soever they became such.

And as before hinted, God made use of the corrupt tempers and wick­ed dispositions of those he determined to punish, to be the very means to bring it about; when Rehoboam was to be made king, the people, with Jeroboam, made a very abrupt demand, and it seems, by the manner of their doing of it, they did not care much whether he answered it or no: for it seems they had about determined what to do before hand, and so made their demand in such a manner, all things considered, that it was not very likely to be granted, but rather likely to iritate the spirits of an ambitious and aspiring prince. The demand of the people, in their address to Rehoboam was, Thy father made our yoke grievous; now therefore make the grievous service of thy father, and his heavy yoke which he put upon us lighter, and we will serve thee. v. 4 of our context; which seems evidently to car­ry an imply, If you don't, we will revolt. Upon this Rehoboam con­sults with the old men, what answer he had best to return the people; and they gave him wise and good counsel in state-policy, which, if he had took, and had been condescending, and gave the people good words that day, as they advised him, he might have established the kingdom to him­self, and himself have been established king over the ten tribes. But Re­hoboam was very unwise, or wisdom was very much hid from the wise through the prevalency of the corrupt tempers of hisproud and ambitious heart. Therefore he consults with the young men, brought up with him, and vain like himself, and he follows their advice, by answering the peo­ple roughly, saying, My father made your yoke heavy, and I will add to your yoke; my fathey also chastised you with whips, but I will chastise you with Scorpi­ons: v. 14. Here we see, the people demanded peremptorily, the prince answered tyrannically, which was the means of their own punishment, mutually. O! the tremendous wisdom and justice of God in his conduct toward obstinate sinners! He can make sin its own punishment, and sin­ners their own executioners and tormenters!

[Page 5] Our text informs us, That the King hearkened not to the people; for the cause was from the Lord that be might perform his saying, which the Lord spake by Ahijah the Shilonite unto Jereboam the son of Nebat.

In these words we may note several things.

1. A purpose or determination in God, to punish such sins in such a manner, but not a new purpose none suppose.

2. That God had revealed his purpose and intention by the mouth of the prophet Ahijah.

3. That God does, and will overule things so as that his purposes shall be brought about. The king hearkened not to the people, for the cause was from the Lord.

4. That God in his holy providence makes use of the corruptions and wickedness of men to bring about his righteous purpose and decree, and their own punishment when ever he pleases. For this we are not to sup­pose to be a singular case peculiar to Rehoboam and the ten tribes, for God to make use of their own corrupt tempers, and wicked dispositions, as the means to bring about his purpose, and their punishment, but is fre­quently the case in other instances, as we may see further confirmed in the sequel. For the pre­sent, I collect and lay down this doctrine, viz.

The Lord may, and often does, bring about his wife, holy and righteous purpose or decree, concerning particular events, by making use of the corrupt tempers, and wicked dispositions of mankind, in order thereunto; and often improves their pre­sent corruptions, as the means to punish them for former wickedness. To illus­trate this doctrine, I shall consider the following propositions, viz.

I. That God has a wise, holy and righteous purpose or decree, con­cerning all events that ever take place,

II. That in the course of providence God often brings about his pur­pose or decree, concerning particular events, by using and improving the wicked tempers, and corrupt dispositions of mankind.

III. That God may, and often does, improve the present corruptions of sinners, as the means to chastise and punish them for former wickedness.

I. That God has a wife, holy and righteous purpose or decree, con­cerning all events that ever take place. Here I shall consider two things, (I) That God has a purpose or decree concerning all events that ever take place. (2) That 'tis a wife, holy and righteous purpose or decree.

(I) That God has a purpose or decree concerning all events that ever take place. It may be called an eternal purpose or decree, as God has no new purposes nor new intentions upon any revolutions or alterations that take place in any part of the created cystem; which, to suppose he [Page 6] has, would argue mutability and change. And it may be called a pur­pose, or decree, in the singular number, in reference to the act of God which is one, all one instantaneous act, and not a number of acts in suc­cession one after another, as acts and purposes take place in finite minds; and yet we may call them purposes and decrees, in the plural number, re­fering to events which are manifold, and the purpose and decree of God reacheth them all, that no one event cometh to pass by meer casualty and accident, respecting the Divine Being, or unconnected with the plan of events settled in the fore-ordination and appointment of God.

I am very sensible that I am fallen upon a point that grates hard on the minds of many: To assert, that God, for his own glory, hath fore-ordained whatsoever comes to pass, is looked upon to be a very frightful doctrine, and thought by many to be sufficiently confuted, by only saying, ‘that if it be so, then God is the author of sin, and man is not to blame if he does sin.’ But if this declaration in our catechism is duly attended to right­ly understood and explain'd, it will appear to be agreable, both to scrip­ture and reason, and that there is nothing more frightful in it than the truth, nor does the assertion make God the author of sin, nor man a whit the less to blame for sin, than if there was no decree about it.

Some who deny the doctrine of the divine decrees, will say, ‘that God from all eternity fore-knew all events, as certain, which ever take place, altho' he did not fix their certainty by any decree of his.’ To this it may be replied, that the fore-knowledge of any future event, as certain, always and necessarily implies that the same event is certain; because in the nature of things, no degree of wisdom, whether finite or infinite, can possibly know an event to be certain which is not so. And if God did from all eternity fore-know all events as certain that ever do take place, he must know upon what foundation they became certain; and if their certainty were not founded in and by his own decree, then it must be something else that established the certainty of events, and God, as an in­finitely [...]se spectator, looking on that which he had no hand in, saw the certainty of future events in that which fixed their certainty, and so fore-know all events, and yet not decree them. But I would fain query, what the something else was, which from all eternity, fixed and established the certainty of all future events, distinct from the decree of God him­self? Was it fate? Was it any necessity in nature? Or was it the decree of some other Deity? Or won't it necessarily involve a man in blasphe­my against the true God, to assert any positive cause, establishing the cer­tainty of all events which from all eternity God saw the certainty of, and at the same time exclude the decree of God out of the question?

[Page 7] But that the doctrine of the divine decrees, asserting that God, for his own glory, hath fore-ordained whatsoever comes to pass, is no way absurd, if rightly understood, and truly explained, I shall here just offer a word respecting two different kinds of events, and remark how we are to un­derstand that they are made certain by the decree of God.

1. The first sort of events I shall consider, is such as require the divine efficiency to produce them, viz. the creation of the world, the creation of man at first, or his new creation in Christ; the implantation of a princi­ple of holiness in man, after he had lost it, and the like. Now, if we should say, that God from all eternity, fore-knew exactly at what period these events would take place; 'tis easy to see in this case, he could not fore-know the events, nor the time precisely when they would take place, but only in his own eternal and immutable purpose, to exert his own pow­er, on such wise as would infallibly produce those effects; and that in such a period one, and in such a period another, and herein absolutely fore-knew the certainty of the event. For these events could not possi­bly take place but only by the exertion of the divine power to produce them, and therefore could not be known to be cettain, but in knowing the purpose or decree of God, that in reality he was determined to exert his power so as without fail to bring the event to pass. But,

2. The other sort of events I shall mention, is such as are not produced by the divine efficiency, viz. the sin of the creature. 'Tis a blasphemous doctrine that some have run into to assert that God created sin, and is the efficient cause of it, as he is of holiness. God is the efficient cause of ho­liness, because 'tis his own nature, and produced, whenever it is found in any creature, by his own power; but sin is the reverse. For simili­tude, The sun is the natural, positive and proper cause of light and heat, but not so of darkness and the cold; altho' in point of event darkness and cold do necessarily take place upon the sun's withdrawing. And if the sun in his daily and nightly revolutions, was a free and moral agent, and had no other being to controul it, we might say, he bounded, fixed, and limitted the hours of darkness, as well as the hours of light, altho' he was not the proper cause of darkness as he is of the light. So, God don't suffer the darkness of sin to take place at random, but bounds and limits it by his decree; so as the proud waves of the sea, saying hitherto shalt thou come and no further.

But that we may see how the event is made certain, by the purpose, or decree of God, respecting sin, we must consider, not only that God don't exert any pos [...]tive efficacy of his, to produce it: but also, we must consi­der, [Page 8] that the decree of God lays no violence upon the freedom of the crea­ture; but 'tis a determination in God, to suffer or permit the creature to chuse, and act freely, in that which is sin, and not interpose by his own power so as to prevent it; in such circumstances as he sees the event will certainly take place if he don't. As for instance. God, by his infinite understanding and wis­dom, could not but know, that if he made man, Adam, and placed him just as he did, in that state of trial, Adam would certainly sin, in point of event, if God did not interpose by his divine power and grace, effectually to prevent it; and God determining (for wise ends) that he would not by his power prevent it, the event became fixed and certain in the divine mind, but the certainty of the event, had no manner of influence upon the mind of the creature in the affair, any more than if the event was not fixed and certain, for man acted just the freedom of his own mind, and just as he would do, in the same circumstances, had there been no decree about it, unless God should have done otherwise than he has, viz. prevented sin where he has not seen fit to prevent it. And so we may say concerning the sins of other men, as well as the sin of Adam, that God perfectly knew, from all eternity, that men under such and such temptations as they would in time be under, would certainly sin, so and so, just as they do, unless he should effectually interpose by his power and grace, and prevent it. But for some wise and glorious ends, God determined he would not effectually prevent sin, where in reality he now doth not; and so the event became fixed and certain, by the decree of God to permit, or suffer it to take place. And with the absolute certainty, that those events which re­late to sin would take place, as well as other events, the divine plan stands connected; which we may see in an instance or two I shall mention as a specimen, viz. Upon the invariable certainty that Adam would sin, stands inseperably connected, the scheme of redemption by Jesus Christ, laid in God's eternal counsel of love and peace. Upon the invariable certainty, that Judas, the Jews and the Romans, would be wicked enough, with God's decree of permission, to put Christ to death, stands inseperably con­nected God's eternal purpose of salvation to sinners by Christ's death. So, that when the event took place, and they by their wickedness had ac­tually put Christ to death, the counsel of God was not frustrated, but ful­filled, as faith the apostle, Acts, ii. 23. Him, being delivered, by the determi­nate counsel, and fore-knowledge of God, ye have taken, and by wicked hands have crucified and slain. So, upon the invariable certainty that Pharoah would be hardened, and wicked as he was, and injure and oppress Israel as he did, God told Abraham of it, and the event connected with it, more than [Page 9] four hundred years before hand. Gen. xv. 13, 14. But not to enlarge, the scripture is express, that God worketh all things after the counsel of his own will. Eph. i. 11. And that sinful actions, as well as others, are included, see Acts iv. 27, 28. Against thy holy child Jesus, whom thou hast anointed, both Herod and Pontious Pilate, with the Gentiles, and the people of Israel were gather­ed together, for to do whatsoever thy hand and thy counsel determined before to be done. And although there are many devices in the heart of man, yet we are expresly told, the counsel of the Lord, that shall stand.

2. I am to consider that the purpose or decree of God, establishing the certainty of all events that ever take place, is wise, holy and righteous. And,

1. This might be argued from the infinite perfections of God: The infinite perfections will not admit of any purpose in the divine mind, but what is wise, holy and righteous.

2. This might be largely and fully proved, from the scripture; or the the scripture character we have of God, given in his holy word.

3. But what I aim for the present to consider and offer as proof, is the divine conduct. God executes his decrees, and I may say, explains them, in his Conduct. Many there are, who think it gives a shocking charac­ter of the Divine Being, to say he hate decreed all events, or to say that God hath fore-ordained whatsoever comes to pass. And yet these very men think they highly approve the divine conduct; or at least they dare not object a word against it, but will speak much in favour of it. But if the divine conduct is good, wise, holy and righteous, then an eternal purpose or decree in God, to do just so, must be good, wise, holy and righteous also. By way of similitude, for illustration. Suppose a man has a secret purpose in his heart, which is bad, even to abuse and injure his fellow men; when that purpose comes to be acted out, the conduct will appear to be very bad also; and rather more glaringly bad, in the conduct than in the purpose only. But yet, depraved mortals have often another way of arguing respecting the Divine Being. They will allow the divine conduct to be good, but an eternal purpose or decree in God to do just so, they hold to be shockingly bad. Hence, nothing seems to set some people in a greater ruffle than to mention the doctrine of election, fore-ordination or decrees; and hence they will fly therefrom as Moses fled from his rod when it appear'd like a serpent, but when he took it in his hand, it became a staff. So I say, if these men would but venture to come near these doctrines, with humble enquiry, and take hold of them with a good understanding of them, they would appear no more frightful, but as a staff of comfort and support in the hand of faith.

[Page 10] But that I may improve the divine conduct to illustrate and vindicate the doctrine of the divine decrees, let us consider the divine conduct in re­ference to such events which depraved mortals seem most averse to a willingness to own, are made certain, fixed, and bounded by a decree, viz. such as the fall of Adam, or the sin of his children, the final im­penitency of any, and their eternal damnation. And on the other hand, that a decree from eternity should engage, that a certain number of the fallen race, chosen by grace, should, by the gospel, be effectually and sa­vingly called; in time, receive the blessing of regenerating grace, and have salvation therewith inseparably connected. I say, let us briefly, at this time, but truly and faithfully attend to the scripture account of what the divine conduct is, respecting these points.

And we find by the scripture representation of the divine conduct, that in fact God did make and place man, Adam, in a state of trial—did suffer the temptations to prevail—did suffer Adam to sin, when he knew he would sin if he suffered it; and that God does suffer Adam's children to sin is manifestly evident; and altho' he restrains them often, and prevents them from acting out all their heart wickedness, which otherwise they would, yet we see much is permitted to take place in the world. And under the light of the gospel God does suffer many to continue in im­penitency and unbelief to the last, and die under the curse, and punishes them with eternal damnation, as they deserve. And on the other hand, we find by scripture representation, that 'tis fact that God does bless the means of grace to some, for their saving good—makes the gospel the power of God unto their salvation—makes them willing in the day of his power—does extend to them regenerating grace—does bestow the gift of faith, and thereunto inseperably connects eternal life, and in the final end infallibly bestows it upon them. Now, if the divine conduct in these things is good and glorious, and must be acknowledged by all, to be wise, holy and righteous, how is it possible that an eternal pur­pose or decree in the divine mind, to conduct just so toward his creatures, should be otherwise than good and glorious, and ought to be acknow­ledged by all, to be wise, holy and righteous. But the divine conduct in these things is represented in the scripture to be good and glorious, wise, holy and righteous; and for which God ought to be adored and praised to all eternity, even in his conduct both toward them who are saved, and them that perish. Concerning the saved, their language in scripture is, Not unto us, not unto us, but unto thy name give glory. By grace we are saved. Not by works of righteousness which we have done, but according to his mercy he [Page 11] hath saved us by the washing of regeneration and the renewing of the Holy Ghost. Not that we loved God, but he loved us. And they sung a new song, saying thou art worthy to take the book, and open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood—saying, blessing and honor, and glory and power be unto him that siteth on the throne, and unto the Lamb forever and ever. And concerning them that perish, the scripture language is, What if God, willing to shew his wrath, and make his power known, endured with all long-suf­fering the vessels of wrath, fitted to destruction. The Judge of all the earth will do right. 'Tis a righteous thing with God, to recompence tribulation to them even when he shall say, depart, ye cursed, into everlasting fire. Thou art righte­ous, O Lord, because thou judgest thus. Amen, Alleluia.

And thus the eternal purpose or decree of God may be vindicated by the divine conduct, which is the decree acted out; and seeing the conduct is holy and righteous, which respects every event, the decree cannot be otherwise.

But before I dismiss this head, I will just answer one objection which is often brought against the doctrine of an eternal decree fixing the cer­tainty of all events. They say, "this renders the use of means wholly needless." But this objection is full as strong against the doctrine of God's eternal fore-knowledge of all events as certain, as 'tis against the de­crees of God; for God's eternal fore-knowledge of the certainty of all events, supposes that the events will come to pass just so, and according as they are known to be certain. And they might say as well, this renders means useless. But the objection has its foundation in ignorance and in­attention; and if men were won't to talk so, in worldly affairs, they would be looked upon not much short of ideots. Let us see this in a fa­miliar representation by way of similitude. Suppose a very rich and able man has a full purpose and determination to erect a magnificent building, and to finish it off to the turning of a key in the space of a year; and he has carpenters, masons and joiners, a competent number, and other work­men under his controul, sufficient to perform the business; and he has an idea of the building finished in his mind before hand, and rejoices in prospect as tho' already accomplished; and on the supposition 'tis cer­tain that the man won't be disappointed. Now, for one of that man's neighbours to tell him, Friend, you may dismiss all your workmen, and send them about their own business, for you need not employ one of them in going forward with your building, for the use of means is needless, and it will do no good to use them, for you have got a firm and set­tled purpose to finish your building by such a time, and I am persuaded [Page 12] you are able to do it, and will not be disappointed, therefore you had as good dismiss all your workmen as not. Now, for a man in this case to talk thus, would be to make himself ridiculous; for every one knows that the more firm a man is resolved to finish a building in a certain space time, and the more certain 'tis the man won't be disappointed, the greater necessity there is to use the means by which 'tis to be brought about. And indeed, 'tis the man that is not determined to build, that may dis­miss his workmen, and use no means in order thereto, and not the other. And full as absurd it is, to talk as many do, that if all things are decreed which ever take place, then there is no necessity of using means, we had as good fling by all duties, as reading, preaching and praying, &c. as not, for, say they, it won't alter the case at all, nor do any good. Whereas to talk so, 'tis a self-contradiction: for on the doctrine, that all events are decreed, supposes the use of means, is one event, that is to take place, and that to be the means of another; and therefore on this plan, means are made as necessary, as on any other, and more so; means and end being con­nected together. As for instance. If God has ordain'd, that faith shall come by hearing, and salvation by faith, is it not necessary that we both hear, and believe too, in order to maintain a scriptural hope of sal­vation? But,

II. I proceed to consider the second general head or proposition, viz. That in the course of providence God often brings about his purpose or decree concerning particular events, by using and improving the wicked tempers, and corrupt dispositions of mankind in order thereto. I shall mention a few scripture instances of this nature, briefly.

1. The affair which our text and context relates unto, may be consi­dered as one instance, as noted before. God determined to rend the king­dom from Rehoboam, that is, the ten tribes; this is the event to take place. But how does God bring it about? why, we see, that in the [...] of providence, God made use of their wicked dispositions; there was no condescention on the side of the prince, nor any submission on the side of the people, but contrary dispositions prevailed, by which means the pre­diction was fulfilled.

2. Another instance I shall mention is concerning Joseph: God deter­mined that Joseph, one of the sons or Jacob, should be advanced to great honor and dignity in Egypt, and be the blessed instrument of laying up corn in store against the grievous famine. But Joseph was young, liv'd at a distance, and had no thoughts of so much as going to Egypt, 'tis pro­bable. But the scripture tells us that God sent him there, and what means [Page 13] he made use of in order thereunto, viz. the wicked tempers and evil dis­positions of Joseph's brethren: They hated him, and sold him, and did barbarously by their brother; they meant it for evil, but God meant it for good. God made use of their wickedness to be the means bring about his own holy purpose.

3. When a nation and people have grown ripe for judgments, and the purpose and determination of God, is to punish them severely, with the heavy calamity of war, captivity, bondage and slavery, then God is wont to make use of the corrupt dispositions of some proud, and aspiring mo­march, as Nebuchadnezzer of old, and many others we read of in the bible, to be the instrument, or rod, in the hand of God, to scourge a wicked and rebellious nation or people: and altho' such an one, in one sense, does the will of God, that is, chastises and scourges a wicked people, an event that God determined, yet, howbeit they meant not so, nei­ther did their heart think so. But it was in their heart to gratify their am­bition, avarice and revenge. And therefore, when God has used such rods sufficiently to answer his purpose, he has been wont to break them to pieces, or burn them. See how this is represented in Isaiah x Once more,

4. The merciful purpose and decree of God was to give his son to die for sinners, that by his death, they might have life. But what means did God make use of to bring this astonishing event to pass? Why, the wick­ed dispositions of mankind, excited by Satan, as Judas's covetousness, the heart-malice and enmity of the high priests, &c. But I need not enlarge, nor multiply instances, the point being plain. Well may we say, the Lord is wonderful in counsel, and mighty in working! whenever any have behaved themselves proudly against him, he hath evidently been a­bove them; when any rebelliously refuse to obey his preceptive will, he can make them fulfil his decreetive will, whether they will or no; he can, and will serve himself, of them that won't serve him.

III. The third thing to be considered is, The Lord may, and often does improve the present corruptions of sinners, as the means to chastise and punish them for former wickedness. This is an awful and tremen­dous way of being punished, yet the righteous Lord often punishes sin­ners on this wise. We read in the first ch. Rom. that God punished the Gentile idolators in this manner. That, when they knew God, they glorified him not as God, but changed the glory of the incorruptible God into an image like to corruptible man. Wherefore God also gave them up to uncleanness, thro' the lusts of their own hearts to dishonor their own bodies between themselves. And [Page 14] Further, Because they chang'd the truth of God into a lie, and worshipped and served the creature more than the Creator. For this cause God gave them up to vile affections, which led them into abominable, and even unnatural actions. And again, As they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.

And after the same manner we are told that God punished the wicked Is­raelites, Psalm lxxxi. 11, 12. My people would not be hearken to my voice, and Israel would none of me. So I gave them up unto their own heart's lusts, and they walked in their own counsels.

So God made use of the wicked & corrupt disposition of Pharaoh, to be the means of his punishment for his former wickedness, and even to be the means of his destruction. By his former wickedness he had forfeited di­vine restraints, and God was pleased to with-hold restraining grace from him, and let his own lusts prove his own ruin. Hence his own wicked heart led him into the sea, and so was the means of his destruction. So God made use of Haman's corruption, as the means of his destruction. For his proud, ambitious and aspiring mind, was the means that brought him to his end, on a high gallows, as recorded in the book of Esther.

Again, in the instance of Judas: by his great wickedness, he had for­feited the grace of God, even restraining grace; and God determining to punish him in great severity, with-holds restraining grace from him, and leaves him to fall a prey to his present wicked disposition, as a punish­ment for his former wickedness. And his unbelief hurries him to des­peration, and his desperation to the haltar. And even concerning the damned in hell, we may suppose this to be the case with them, that God makes their present wickedness the means to punish them for their former wickedness, that is, their own lusts of pride and envy, their dispair ha­tred of God, and implacable enmity against him are their continual tor­mentors.