A DISCOURSE

ON

PREDESTINATION AND ELECTION.

According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.

Having predestinated us unto the adoption of children, by Jesus Christ, to himself, according to the good pleasure of his will, Ephesians i, 4, 5.

In this passage, the kindred doctrines of predestination and election are brought into view. To discuss them, to notice some errors respecting them, and to exhibit what is believed to be the Scriptural and rational view of these doctrines, is the proposed object of the present discourse. In doing this, much that is new cannot be expected. The whole ground of this controvery has been examined and re-examined; and the various arguments, on both sides, have been urged and opposed, by the most able polemics in philosophy and theology. The most, therefore, that can now be expected, is to give a concise view of the subject, in a form and manner suited to the present state of the controversy, and to the circumstances of the present congregation.

It is hoped, at least, that the subject may be investigated in the spirit of Christianity; and

tnat there will be no loss of brotherly and Christian candour, if there be no gain, on the side of truth. Yet, in a desire to give no offence, I must not suppress the truth, nor neglect to point out, as I am able, the absurdity of error, and its unprofitable influences on the minds of those who propagate or receive it. The truth should be spoken, but it should be spoken in love. Neither the subject, nor the age, nor the occasion, will admit of temporizing. With these views, we come to our subject, by examining, I. Predestination in general;

II. Predestination, in its particular relation to the doctrine of election.

I. By predestination, we understand an efficient predetermination to bring about or accomplish any future event. But as God alone has knowledge to comprehend futurity, and power to direct and control future events; predestination, in a proper and strict sense, can only be used in reference to him. And with respect to God, predestination is that efficient determination which he has maintained from eternity, respecting the control, direction, and destiny of the laws, events, and creatures of the universe.That God hath a predetermination of this kind, there can be no doubt; and therefore, on this fact, there can be no dispute. But the ground of controversy is, the unlimited extent to which some have carried this idea of predestination. Calvin, on this subject, says, "Every action and motion of every creature is governed by the hid den counsel of God, so that nothing can come to

pass, but was ordained by him." The Assembly's Catechism is similar:-" God did, from all eternity, unchangeably ordain whatever comes to pass. And Mr. Buck defines predestination to mean, "The decree of God, whereby he hath, for his own glory, foreordained whatever comes to pass." With these definitions, which, it is seen, are the same in substance, agree all the Calvinistic divines in Europe and America.To this view of predestination, others, and we confess ourselves of that number, have objected. We believe that the character and acts of intelligent beings, so far at least as their moral accountability is concerned, are not definitely fixed, and efficiently produced, by the unalterable purpose and efficient decree of God. Here therefore we are at issue. We believe, with the rigid predestinarians, that God hath fixed the laws of the physical and moral world, and that he hath a general plan, suited to all the various circumstances and contingencies of his government; but that it is no part of this plan, efficiently to control and actuate the human will. So far, therefore, as these ultra-predestinarians go beyond us, they affirm what we deny; and of course the burden of proof falls upon them. We shall first, then, hear and answer the arguments in defence of their system, and then bring up our arguments against it.*

* Many objections have been made, by the reviewers, to my manner of stating the doctrine of predestination. It is objected, that the great body of Calvinists believe, no more than the Arminians, that God

The supporters of this system endeavour to establish their views by a threefold argument— the foreknowledge of God—the necessity of a plan-and Scripture testimony.

1. The first argument is founded on fore. knowledge. It is sometimes contended that predestination and foreknowledge are the same. This, however, by the more judicious, is not now insisted on. For it is self-evident, that to know, and to decree, are distinct operations; and to every one acquainted with the common definition of the terms, they must convey distinct and dif ferent ideas. And if these are distinct operations in the human mind, they must be also in the Divine mind, unless it can be shown that these terms, when applied to God, have an entirely different meaning from that by which they are understood among men. And as this cannot be pretended, the more common and plausible argument is, that the foreknowledge of God necessarily implies predestination. "For how," they

"efficiently controls and actuates the human will." On a careful, and I hope, candid revision of the subject, however, I cannot satisfy myself that the objection is valid. I am quite sure God must control the will, or he cannot, as Calvinists teach, secure the proposed end, by the prescribed means. It is readily granted that Calvinists deny such a control as destroys the freedom of the will. But it is the object of the sermon and of the following controversy to show that Calvinistic predestination is, on any ground of consistency, utterly irreconcilable with mental freedom. How far this has been done, of course, each will judge for himself.

ask, "can an action that is really to come to pass, be foreseen, if it be not determined? God foreknew every thing from the beginning; but this he could not have known, if he had not so determined it." "God," says Piscator, "foresees nothing but what he has decreed, and his decree precedes his knowledge." And Calvin says, "God therefore foreknows all things that will come to pass, because he has decreed they shall come to pass." But to this idea there are insuperable objections. Prescience is an essential attribute of the Divine nature. But a determination to do this or that, is not essential to the Divine nature. For aught we can see, God might determine to make a particular planet or not to make it, and in either case the perfection of his nature is not affected. But to know, is so essential to him, that the moment he ceases to know all that is, or will be, or might be, under any possible contingency, he ceases to be God. Is it not absurd, then, to say the least, to make an essential attribute of Deity depend upon the exercise of his attributes ?-the Divine prescience depend upon his decrees and determinations? It would seem, by this argument, that, if not in the order of time, at least, in the order of thought, and in the order of cause and effect, the exercise of an attribute preceded the attribute itself; and, in short, the attribute must be exercised, as a cause, to bring it into existence! To this monstrous conclusion we are led by following out this argument. And connected with it is another, equally monstrous and absurd. If God