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therefore happen necessarily, because God has foreknown them? I allow that future events which God has foreseen, will happen certainly, but not of necessity. They will happen certainly, because the divine prescience cannot be deceived, but they will not happen necessarily, because prescience can have no influence on the object foreknown, inasmuch as it is only an intransitive action. What therefore is to happen according to contingency and the free will of man, is not the effect of God's prescience, but is produced by the free agency of its own natural causes, the future spontaneous inclination of which is perfectly known to God. Thus God foreknew that Adam would fall of his own free will; his fall therefore was certain, but not necessary, since it proceeded from his own free will, which is incompatible with necessity.* Thus too God foreknew that the Israelites would revolt from the true worship to strange gods, Deut. xxxi. 16.

If they were to be led

to revolt necessarily on account of this prescience on the part of God, it was unjust to threaten them with the many evils which he was about to send upon them, ver. 17. it would have been to no purpose that a song was ordered to be written, which should be a witness for him against the children of Israel, because their sin would have been of necessity. But the prescience of God, like that of Moses, v. 27. had no extraneous influence, and God testifies, v. 16. that he foreknew they would sin from their own voluntary

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impulse, and of their own accord,- this people will rise up,' &c. and v. 18. 'I will surely hide my face in that day....in that they are turned unto other gods.' Now the revolt of the Israelites which subsequently took place, was not the consequence of God's foreknowledge of that event, but God foreknew that, although they were free agents, they would certainly revolt, owing to causes with which he was well acquainted. v. 20, 21. when they shall have eaten and filled themselves, and waxen fat, then will they turn unto other gods.....I know their imagination which they go about, even now before I have brought them into the land which I sware.'

From what has been said it is sufficiently evident, that free causes are not impeded by any law of necessity arising from the decrees or prescience of God. There are some who in their zeal to oppose this doctrine, do not hesitate even to assert that God is himself the cause and origin of sin. Such men, if they are not to be looked upon as misguided rather than mischievous, should be ranked among the most abandoned of all blasphemers. An attempt to refute them, would be nothing more than an argument to prove that God was not the evil spirit.

Thus far of the general decree of God. Of his special decrees the first and most important is that which regards his Son, and from which he primarily derives his name of Father. Psal. ii. 7. I will declare the decree: Jehovah hath said unto me, Thou art my Son, this day have I begotten thee.' Heb. i. 5. unto which of the angels said he at any time, Thou art my son, this day have I begotten thee?' And again, ‘I will be to him a Father, and he shall

be to me a Son.' 1 Pet. i. 19, 20.

Christ....who verily was fore-ordained before the foundation of the world.' Isai. xlii. 1.

mine elect, in whom my soul

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delighteth.' 1 Pet. ii. 4. chosen of God, and precious.' From all these passages it appears that the Son of God was begotten by the decree of the Father.

There is no express mention made of any special decree respecting the angels, but its existence seems to be implied, 1 Tim. v. 21. the elect angels.' Eph. i. 9, 10. the mystery of his will....that he might gather together in one all things in Christ, both which are in heaven, and which are on-earth.'

CHAPTER IV.

OF PREDESTINATION.

THE HE principal special decree of God relating to man is termed Predestination, whereby God in pity to mankind, though foreseeing that they would fall of their own accord, predestinated to eternal salvation before the foundation of the world those who should believe and continue in the faith; for a manifestation of the glory of his mercy, grace, and wisdom, according to his purpose in Christ.

It has been the practice of the schools to use the word predestination, not only in the sense of election, but also of reprobation. This is not consistent with the caution necessary on so momentous a subject, since wherever it is mentioned in Scripture, election alone is uniformly intended. Rom. viii. 29, 30. 'whom he did predestinate to be conformed to the image of his Son..... moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.' 1 Cor. ii. 7. 'the hidden wisdom, which God ordained before the world unto our glory.' Eph. i. 5. having predestinated us unto the adoption.' v. 11. in whom also we have obtained an inheritance, being predestinated according to his pur

pose.' Acts ii. 23. compared with iv. 28. him being delivered by the determinate counsel and foreknowledge of God they have taken......for to do whatsoever thy hand and thy counsel determined before to be done,' namely, as a means of procuring the salvation of man.

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In other modes of expression, where predestination is alluded to, it is always in the same sense of election alone. Rom. viii. 28. to them who are the called according to his purpose.' ix. 23, 24. the vessels of mercy which he had afore prepared unto glory, even us, whom he hath called.' Eph. iii. 11. according to the eternal purpose which he purposed in Christ Jesus.' 2 Tim. i. 9. 'according to his own purpose and grace.' For when it is said negatively, 1 Thess. v. 9. God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,' it does not follow by implication that there are others who are appointed to wrath. Nor does the expression in 1 Pet. ii. 8. whereunto also they were appointed,' signify that they were appointed from all eternity, but from some time subsequent to their defection, as the Apostles are said to be chosen' in time, and ordained' by Christ to their office, John xv. 16.

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Again, if an argument of any weight in the discussion of so controverted a subject can be derived from allegory and metaphorical expressions, mention is frequently made of those who are written among the living, and of the book of life, but never of the book of death.* Isai. iv. 3. written among the living.'

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. . blotted out and ras'd

By their rebellion from the book of life. Paradise Lost, I. 362. VOL. I.

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