bute as his power, and must have existed from all eternity. But it would seem that a decree necessarily implied an act: an act necessarily required a time at which it was performed-begun and finished. But how will this accord with the idea of its having existed from all eternity? And if the prescience existed before the decrees, then what is foreknown, is not necessarily decreed. Calvin* did not rely on the argument of fore-knowledge, to establish the doctrine of the decrees. At that day there was a doctrine which Calvin seemed more careful to oppose, than that of free-will-it was the merit of works. And as he apprehended it might be supposed, that the Almighty, fore-knowing the course of conduct which each individual would pursue, had fixed his election or reprobation, according to the works fore-known-he contended that the decrees were totally irrespective of the fore-knowledge, or of the moral condition of the subjects.

In thus distinguishing between the decrees and the fore-knowledge of God; and asserting that such decrees are not dependent on this fore-knowledge, he entirely destroys the force of the argument which has been drawn from that source. For if the existence of such decrees be denied, those who confess that they are not dependent on fore-knowledge,

*His words are: "But many persons involve this doctrine in difficulties, and especially those who pretend to found it upon the Divine Prescience. Both of these things we establish, that God foresees all, and that he disposes of all; but we maintain that it confounds every thing, to subject the PREDESTINATION of God, to his PRESCIENCE."

MACKENZIE'S LIFE OF CALVIN, p. 242. "We cannot suppose him to have fore-known any thing, which be had not PREVIOUSLY decreed, without setting up a series of causes, EXTRA DEUM, and making the Deity dependent for a great part of the knowledge he has, upon the will and works of his creatures, and upon a combination of circumstances exterior to himself. Therefore, his determinate plan, counsel, and purpose, (i. e. his own predestination of causes and effects,) is the only basis of his fore-knowledge: which fore-knowledge could neither be certain, nor independent, but as founded on his own ANTECEDENT decree."

TOPLADY, p. 100.

cannot refer to that fore-knowledge, as an evidence of their existence.

Some of the disciples of Calvin, explain his opinions by saying, that "Intelligent beings first determine on a purpose, and then know that it will be accomplished."

If we apply this proposition to the Deity, and it certainly can apply to no other being--it will follow, that his Prescience did not exist from all eternity. For that could not have been of eternal duration, which was preceded by any event whatever. Thus we are led back to a period, in which, according to this view, one of the attributes of the Deity did not exist.

In tracing these various arguments to their nat ural consequences, my mind revolts at the ideas which are necessarily excited. It is painful too, to my feelings, to canvass the principles of any society, with freedom. I feel no sectarian animosity. I know and esteem many individuals who hold this very doctrine. But while I acknowledge the obligations of charity, I hope it will not be a cause of offence, ifI am found also in the exercise of christian solicitude, for their eternal happiness. This solicitude prompts me to the investigation of the subject before us, and freely to develop its character and consequences.

And here, I would drop a caution, against a boldness which is sometimes discoverable, in at tempting to bring down divine attributes, to the level of human comprehension. It is done in the doctrines of infidelity, as well as in those of predestination. In the former it has been leveled against revealed religion, and all the mysteries it embraces-in the latter, it offers an indignity to the Divine Character. Among the very objectionable consequences and imputations which necessarily follow from it, it rep

resents the fore-knowledge very far below perfection, by confining it merely to what is decreed. Besides this, it denies the justice and mercy of the Almighty. It is true the professors of the doctrine, do not acknowledge these consequences, but they follow from it as inevitably as mathematical demonstrations.

And how dare we call these Divine Attributes in question? Do not our very hopes of heaven and happiness depend on these? Banish these from our minds and our prospects are wrapped in gloom. We no longer look up to a God, hearing prayer, but to an inexorable Being, whom neither prayers nor intercessions can move. The uncertainty of our being of the elect number, must still cross our minds with inexpressible horror. Notwithstanding the powerful invitations which we may feel, to become heirs of God and joint heirs with Christ, we still may suppose, he has bid us seek his face in vain; and only gives these invitations, to increase our condemnation, and aggravate our final misery.

The justice of his judgments and the riches of his mercy, have been displayed through all generations on earth, and they will be proclaimed in the anthems of the redeemed in heaven.

I shall conclude by appealing to the universal experience of mankind; for I am persuaded that I may assert, without fear of contradiction, that every man who has come to feel the powerful operation of Redeeming Love, rising into predominance in his own heart, feels therein, an extension of good will to the whole human family, and a desire for the salvation of all; in the language of Scripture, "not willing that any should perish, but that all should come to repentance and live."* And in proportion as we

*But what shall we say of such sentiments as the following? Do they not seem to represent the SMALLNESS of the number of those that are saved, as

L

come under the influence of the spirit of him who laid down his life for us, so this love and desire for the salvation of all men, becomes powerful in us. And is it to be supposed that our love for mankind, our feelings of pity, commiseration, and desire for their salvation, should be thus enlarged, if the Love of God, and the means of salvation, were restricted to the narrow limits which have been supposed, on the predestinarian scheme? It is impossible. Effects cannot exceed their cause; nor any feeling of love or good will, or desire for the salvation of souls, rise in us, superior to the inexhaustible source of the Love of God in Christ Jesus, from which alone it is derived in us.

Noris this the only evidence we find within ourselves. And here I can make a similar appeal: whether every man, who is capable of rational reflection, does not feel himself in the full exercise of free agency? Is he not conscious of a discrimination between right & wrong? Does he not feel the solemn obligations of Duty? Is there not a conviction on his mind, that a God, all goodness, does not require impossibilities of him; but in fatherly regard, invites him to love and gratitude, and finally

a source of gratification to the elect--and even as enhancing their happiness?

"For by not adopting indifferently, the whole world to the hope of salvation; but by giving to some, what he refuses to others, he, by this comparison of his grace, renders it more estimable, and more illustrious." CALVIN, INST. LIB. 3, ch. 21.

"In other cases, the VALUE of a privilege or possession, is enhanced by its SCARCENESS. A VIRTUOSO, sets but little esteem on a medal, a statue, or a vase, so common, that every man who pleases, may have one of the same kind: he prizes that alone, as a rarity, which really is such; and which is not only intrinsically valuable, but which lies in FEW HANDS. Were all men here on earth qualified and enabled to appear as kings; the crown, the sceptre, the robe of state, and other ensigns of majesty, would presently sink into things hardly noticeable."

TOPLADY, PREFACE, p. 8.

And these comparisons he brings forward, to illustrate the "reflections," &c. "of such persons as are favored with a sense of their ELECTION in Christ to holiness and heaven."

ib.

And

to an inheritance, eternal in the heavens? when, at any time, he has gone counter to the convictions in his own bosom, does he not feel that he is left without excuse-that the grace affordedthe evidences of sin, and ability to resist temptation, were sufficient for him?

We acknowledge unhesitatingly that God is good, that he is not a hard master, or an austere man, taking up where he has not laid down, and gathering where he has not strewed. And when our minds are addressed with the language, "As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live," Ezek. 33. 11. we may respond with the apostle, "let God be true, but every man a liar." Rom. 3. 4.