3. "But," say the advocates of this system, "supposing there are difficulties in this subject, the Scriptures abound with passages which at once prove the doctrine." If this is true, then indeed we must submit. But the question is, where are these passages? After such a strong assertion, it would probably appear surprising to one unacquainted with this subject, to learn that there is not a single passage which teaches directly that God hath foreordained whatsoever comes to pass. Yet this is the fact. If this doctrine is taught in Scripture, it is in an indirect manner. Nor will it follow, because God hath predestinated some things, that he hath, therefore, decreed all things. All those passages then which have been so frequently quoted as proof of this doctrine, which only go to prove, that God hath predetermined certain events, are not proof in point. Where are the passages that say he hath decreed all things? We know of many which say of certain events that have come to pass, that God did not _command_ them, nor _will_ them; so that the abundant Scripture proof seems altogether on the other side of the question. It is argued, however, that certain acts of moral agents, even those acts for which they are held responsible, are, according to the Scriptures, the results of God's predetermination, and therefore it is reasonable to infer that all are. This general conclusion, however, is not contained in the premises; nevertheless, if the premises are true, if it can be proved from Scripture that God holds his creatures responsible for the results of his own decrees, such Scripture proofs would be strong arguments to ward off the objections that are brought against this system. For if it is consistent with a righteous God to make a moral agent responsible for one event which was the result of a Divine decree, upon the same principle, perhaps, he might make him responsible for all, though all were decreed. Let us then look at those scriptures, "As for you," says Joseph to his brethren, speaking of their injustice to him, "ye thought evil against me, but God meant it for good." Now without stopping here to inquire whether Joseph was inspired to utter this sentiment, we are ready to acknowledge, that there are a number of similar scriptures which teach that, in the results of the wicked acts of wicked men, God had a design and a controlling influence, and thereby made them subservient to his own purposes. He hath wisdom and power "to make the wrath of man praise him, and to restrain the remainder of wrath." But does he therefore decree the wrath itself? And is this wrath necessary to the accomplishment of his purposes? As well might it be said, that because a government, in quelling a rebellion, replenished its exchequer from the confiscated estates of the rebels, therefore that government decreed the rebellion, and was dependent upon it for the prosperity of the nation. Let it be distinctly understood then, that to overrule and