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Lorsque le document est trop grand pour dtre reproduit en un seul clichd, il est filmd d partir de Tangle supdrieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la mdthode. rata D lelure. Id H 32X 1 2 3 1 2 3 4 5 A \ 4^ A DISCOURSE ON PREDESTINATION OB THE DECREES OF GOD. BY REV. GEORGE CHRISTIE. ■•I ^^3^.9 •jtfttt ■ '^~A JM • 1 'WII»TOW^""'W»'^' Hi> A DISCOURSE ON PREDESTINATION o R THE DECREES OF GOD. lUcarljcb in iht |h-csbtcn:nT (Thurcb, 1 ARMOUTH, IV. S., BY REV. GEORGE CHRISTIE. HALIFAX, N. S., PRINTED BY JAMES BARxVES, 179 HOLLIS 8TRKET. 1 8 G 1 . PREFACE. The subjoined discourse on the "Decrees of God" was not or.^mally, intended for publication. It is one of a series which the Author, more than a year a;;o, delivered to his own con^ro-r-i- tion, for the purpose of explaining the leading doctrines of die Confession of tauh." A part of the congregation at that t.me expressed a desire to have it published ; but he declined. Cireum stances, however, have since changed considerably ; so much so tha he deems .t his duty to give it to his congregation and the pubj.c. in such a way that they may have it for reference, as occi- «.on may demand. The change of circumstances which he feels has taken place, and which, to his mind, calls for some public Tmd.eat.on of Calvinism has been f.reed upon his attention f fir«t by the nvct that certain parties have of late, been very diligent m' their efforts to r«n «?.... Calvinism-and particularly that%enor. ahle work, the Westminster Confession of Faith. For this pur pose, they have been retailing very freely all the old char-'es which the opponents of Calvinism used to bring forward-some of which the reader will find examined in the following pages Sec^ ondly, some of his congregation have beon taunted with having a minister over them who does not, and , and that he must have the control of every event, it is no le>^s certain that he must act according to souie pnrlictdar j»lan. Nowise man acts without a plan, previously t'ormed. Random action indicate^ weakness oi* rashness — m'itl.er of which may be at- ttriljuled to (lod. Surely he knows beforehand what he will do. Yes. the Scriptui'es teach us that the bein2 who is iidi- nue m knowletlgn had, from all eternity, a perfect foresight of every event that ever has, or ever will take place in this world — and formed his ])uri)ose, with this knowledge fully be- fore him. " Known unto (lod are all his works, from the begimnug of the world." This purpose too, is represented as unchangeable. '' The counsel of the Lord stand(>th forever, the thought of his heart to all generations." lie is " of one mind." But while this self-evident principle is pretty generally ad- mitted, there are many who seem unwilling to carry it through to its necessary consequences. To suppose that God is not the Govei'iior of the I'niverse, and of our world in particular, they would consider impious. JJut, after all, there are many who hold the doctrme in its general form, and yet reject the appliv'ation of the doctrine to particular cases. They talk of a '• g'^ I admit my friends, that there is a difficulty here which our reason cannot, in its present imperfect state, attempt to solve. But, on the other hand, we cannot reject the (hjctrine now laid down, without involving ourselves in other and greater difficulties. Unless it be true, it is im[)Ossible that even (_»od could foresee the future, or be able to govern the world. All the future would be utterly dark and uncertain. iJut this we know from the Scriptures is by no means the case. Jehovah, is represented, by the Prophet as "declaring the end from the beginning," Is. 4G. 10. And he thus unfolds the future, as something which he ha > carefully considered-aiid having done so, formed his purpose. "My counsel shall stand, a: d 1 will all my pleasure." The Scriptures not only ti acli us that God has a perfect knowledge of every future event, but tbat there is an {?ifal/iO/e veitaintij respecting their o>. 13.) Here an event is foretold and to fhe divine mind it must therefore have heen infallildy e<'rlain ; but yet liow many circumstances are there connected with th<^ fulfilment of tlu se words which, to all but (Jod, apjtear pure- ly accidental. As man would say, Jacob iiappens. on a par- ticular day, to send Joseph to visit his brethren. These l)rt'- thren from causes which appear arcidental, are amrry with Joseph. They determine to kill him, but they do not kill him. Had this occuried, the chain of providences would have been broken. They cast him into a pit. Just then, a caravan of Midianite merchants passes by. It is goinu to l^szypt. This might occur once or twice a year, but it occurred just at this time. A happy thought, as Joseph's brothers would say, has iust occurred to them. AVe will sell Joseoli, and be rid of him, for re careful to guard against any such false and God dishonour- 10 inn; views. Their Inngnajre is, " God ?o ordain as that nei- ther is God tlie author of sin, nor is violence; offered to the will of the ereatures, nor is the liberty or conlinfjency of the second causes taken away, hut rather establislied." Tlie A- postle states the case in as clear a manner as it can \nt pre- sented, when referrinj^ to the decree of God in reference to the crucifixion of Cl-rist. " By the determinate counsel and foreknowledjre of Cod," Jesus is df.'livered to suIRm* and die. The purpose of God, however, could only be fulfilled when Herod and ] ( i i i;-- Li'j.k. vi'l il ( ('< i ( ^ aud the i)eople of Israel, were "jathered torrether, /or to do w/iftfsocirr thy hand and thy co^msel deter mi nod before to be done." Here then, we have the decree of God reco^niz(;d by inspired A- pestles, and the very classes referred to who are embraced in the divine purpose. But who will dare to maintain that Christ was not put to devth by "wicked hands" ? None of the [)arties are laid under necessity/ to act as they do in the case, yet they IxH'ome the agents in the wicked work. They tak(?, they crucify Him. In all this they are fulfiUinfj; the di- vine Decree — and yet, in all this they are sinning. '*15y wick- ed hands " they put llim to death. Look af;:ain at the case of Judas — tl;at man of whom Christ said, " Good were it for hiin if he had never been born." In him tlie Scripture was fultilled, "he that eateth bread with me the same hath lifted up his he(d against me." Christ made frequent references to the fact that one of his disciples would betray hini. He si)()ke of it too, in such a way as to impress upon all a sense of the greatness of the crime. Yet it was |)lainly foretold that he would do as he did — foretold more than a thousand years before, and, with such distinct- ness that, had the event not taken place, discredit would liave fallen upon the inspired record. It could not however be sai.l that Judas was laid under a necessity to act as he did. He wa»=, in every i-espect, a i'vei agent. Now you may call this " foreknowledge"', or a decree — I care not which. It amounts to the same thing in either case. A thing cannot be "foreknown," if there b(! uncertainty whether it shall lake place or not. But, both from the fact of the divine omnisci- ence, and from the circumstance that events have been fore tpld, hundreds or thousands of years before they occurrecj, 11 we arc siiro that thoy are iniclianjreably fixed. But tlien. on the other liand, it i.s jnst as certain that the decrees <>t God do not intertere with man's freedom of action, nor reliexi' him from aeoonntability. I do not pretend to offer yo-.i an v^ solu- tion of the ditrieulty, which some profess to find, in i-econcil- inj; God's decrees witli man's fi-ee ajieney. Admit that the ditHculty is one which we cannot remove — and wliat then ? We have just put the doctrine of the divine decrees among the many deep yet solemn and im})ortant doctrines taught us in the Bible. I beg; you to remember, however, that the difficulty just re- ferr(;d to is theoretical, rather than practical — and this con- sideration is to us of the greatest moment. Ihere is no real practical dijjicvUy in the way of reconciling these two appar- ently contradictory principles. The human conscience finds no hiding [)lace in the doctrine that " God has fore-ordained whatsoever comes to pass." Though preached to the Jews, in connection with a view of their sin in crucifyijig" the Lord of Glory ;"' it had no effect in warding off the painful convic- tion that they were very heinous sinners. Probably, the pro- phecies which foretold the base and execrable conduct of .Tudas occurred to his mind, after he b^'gan to reflect upon the fSul deed of which he had been guilty, but this had no efTect i ; »> moving the sense of guilt from his soul. No, he was well ii- warc that the decree of God had not taken away from him that freedom of action which con>titufes man an accountable being, and, when he sins, a guilty being — and therefore he is •verwhelmed with remorse. THK DIVINE CHAKACTKR INDICATKD. Our Confession says, " God does so ordain whatsoever comes to pass that no violence is offered to the will of the creature." The Bible teaches us that when the conduct of man is good and acceptable to God, he acts under the influ- ence of that divine spirit from whom all right dispositions proceed ; and he is moved to this, by such motives as are suitable to lead to such a result. In reference to sinful ac- tions, there is the same freedom of choice. There is the act of the tcill. God does not, however, ])resent motives or em- ploy means to lead the ])erson to do wrong. •' Let no man say, when he is tempted, I am tempted of God : for God can* 12 not be tempted with evil, neither tempteth lie any man." Ood does however, when it seems riofht to himselt". withhold those restraints whereby the })erson mififht have been kept back f ro M tiic conunissioii of ei'inie ; or those graeious influ- ences which uiiji^ht have inclined tht; heart to a eontrary course. This is part ot the piniisJirnent which ovc-rtakes the sinner, in a present world. In this way too, God often chas- tises his people for (heir sins. "'My [leople would not hearken to my voice ; and Israel would none of >ne. So 1 iiav.; them up to their own heart's lu.->t : and they walked in their own counsels." " ]\Iy spirit shall not ^d\vays strive." E|>hraini is joined to his idols : let him alone." Oh, th(ire is somethinfr unutterably sublime and imi)ressive in the subject before us. Contemplating God as the Ruler of the universe, we lose ourselves in wonder, love, and j)raise. '' It is lie that sitteth nj)on the circle of the earth, and the inhabitants there- of are as ri;rass hoppers." "He doeth according; to His will, in the army of Heaven, and among the iidiabitants of the earth." Alas for human pride that hath stumbled at the doc- trine of (iod's Decree; I — not because we do not find it in the Bible, but because some people pup[)0se it caimot be recon- ciled with the leaching hed by the immediate interposition of divine power. On this point our Confession says "the liber- ty and contingency of s<'eond causes is not taken away, but rather established "' When God would bring about such' e- vents as tend to the promotion of his glory or the happiness of his creatures, he usually accomplishes his purpost; through the use of means. " Except these abide in the ship ye can- not bii saved." And again, with respect to s'n'iil actions, there itnist also be an ai>ent upon whom the guilt of the action rests. We do not " make God the author of sin," as the op- ponents of this doctrine charge upon us. God permits sin iu 18 the world, detennining at the same time, to overrule even this, for his own J^lory. And moreover, God, in permitting it, is just doing what he had purposed to do. He eouhl have prevented it. He could have taken away the power of sin- ning from the guilty person. But he did not. And in all this God is acting according to a plan previously formed. And this is "foreordination." DIVIXK DKCRKES NOT TITE RESULT OF FOREKNOWLEDGE. But there is another point, clearly connected with what I have now hrought before you, to which I request your atten- tion. Some j)eople say, " God has foreordained certain things^ because he foresaw that his creatures would act in a certain way." This however, is not the scriptural view. On this point the Confession says, " Although God knows whatever may or can come to pass upon all supposed conditions ; yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions". To suppose that God ordains certain things because he fore- sees them as future, would be to make the purpose of God de- pendant on the will of the creature. Now this, I presume, will at once strike any person who reflects, as both unscrip- tural and unphilosophical. It is, in the first place a denial of God's supremacy. According to that supposition the will of the creature is supreme. God determines in a «ertain way, because he foresees that the creature will determine in such a way as to render it necessary. This is just a reversing of the words of scripture. In the Bible, God is represented as saying — " J/iy counsel shall stand, and I will do all my plea- sure" ; but if this doctrine were true, we would have to re- verse God's words, and say, the counsel of the creature shalF stand and God will do his pleasure. But "the counsel of the Lord it shall stand." " It is not of him that willeth nor of him that runneth, but of God that sheweth mercy." NO "coance" in the divine government. From the statements already made, it must, I think, be evi- dent to all that that the affairs of our world are not subject to chance. That there must be, over all, a presiding and con- trolling power. Ard that even when men are boldly and daringly trampling upon God's laws, they are not thwarting u Ihc general purposes of the Supreme Ruler — although they may by their couduet,be bringing punishment upon '.hemselves as transjiressor.s. In other word:<, while God permits wicked men to do many things that are wrong and displeasing in his sight, even that endurance of evil, or sutlenng it to come to pass, is a part of the divine plan, formed from all 'eternity, in accordance with which Ciod accompli- hes tha eounsel of his will. AVe have farther seen that, as God is infinite in know- ledge, he must know all thing'^ jiast, present, and future. But to know a thing infallibly, wiiile it is y t future, implies a certdiiiti/ that it shall occur. Ard this certainty of the event taking place cannot depend on the will of the creature, but upon the will of God. At the same time, it is evident both from our own consci- ousness of freedom in choosing or willing every action (hat we perform, and also from the word of God, that this ])revious purpose or determination in tlie divine mind does not inter- fere with man's "freedom of will." AH this is bo plain that, it strikes me, were it not for prejudice against certain words that have been used in expressing the doctrine — such as "God's decrees, Fore-ordination, Election, Predestination" &;c., it would be believed by all who admit the perfections of God. The doctrine may be objected against as a mystery — but if the circumstance of its being mysterious s'lould be made a reason for rejecting it, on the same principle we might re- fuse our assent to many other doctrines of the Bible — such, for example, as the Trinity, or the two-fold nature of Christ. But in reference to all it were more dutiful and beconiinj; to adopt the sentiment of the Apostle, " How unsearchable are his ways, and his judgments past finding out." DIVINE PURPOSE NEITHER CONTINGENT NOR ARBITRARY. The Decree ot God with respect to the everlasting state of angels and men is called, in the Scriptures, " Predestination." The meaning of this word, in the original, is to mark out be- forehand. The Apostle?, in speaking of those who were the objects of God's eternal love, and of the purpose formed re- specting them, adopts this word to express his idea. " For whom he did foreknow, lie also did predestinate to be con- formed to the image of his Son." " Moreover whom he did 15 prndcstinate, them he also called," lVc, Rom. viii. 20, .10. trl Ejjh. i. 11, believers are sjwkeii of as "predestinated" to the enjoyment of the heavenly inheritance. And this too " ac- cording to the counsel of Crod's will," and agreeably to the divine pnri)0se. If we enquire why God lias bestowed such uns[)eakable mercy upon any of our fallen race, the Scriptures furnish the answer. '• For his own glory." " To the prais^ of the glory of his grace wherein he hath made us accepted in the beloved. Sonve people tell us that God has pred(;stinated or ioreordained some to everlasting life, "because he foresaw that they would believe, and afterward-;, live ho- ly lives." God says, " I do not this for your sakes, oh, my people, but for my own name's sake." In order that this purj)0se of God might be effected consistently with the divine character, ho gave his own son to suffer and die in tiicir stead. Hence the Scriptures, while referring to G( d*s sove- rei"ii grace in the salvation of his people, take notice of the connection between the purpose of God and the mediation of Jesus Christ. '• lie hath chosen us in Him (Christ) beiore the foundation of the world." There is then a distinction made between those who are thus " appointed to obtain salva- tion by our Lord Jesus Christ," and the rest of the human fa- mily. Those who are not "ordained to eternal life" are "ap- pointed to wrath." You are not, hou'ever, to conclude that this is a merely nrhUrctry distinction made between one class and another. The opponents of the doctrine just stated, are indeed very anxious to fasten this view of the subject upon us. They charge us with holding that " God has created mil- lions of Fouls to damn them eternally." We hold no such doc- trine. Our Confession says that " a part of mankind God was pleased to pass by and ordain to dishonour and wrath FOit THEIR SINS." In opposition to the doctrin*; charged to us, we hold that those who perish eternally are doomed to this as sinners : " for their sins." We believe that the atonem(;nt of Christ was abundantly sufiicient to expiate the sins of the whole world — and that those wdio perish are neither lost on account of the insulhciency of the provision for the salvation of sinners, nor as the result of any arbitrary decree of God — but for sin which remains unpardoned because they would not come to Christ. The Confession says, " They never tru- 16 Iv romo to Clirist and therefore ennnot bn pnved." And on tlic other hand, ihose who are ordained to everhi.-tiiiji ht'e, are not so (h.-tinguished, on aeeoinit of any iidierent j;()0(hie?». Neith(!r was it b(i(!auso God " foresaw that they wouhl believe in the Lord Jesus Christ, and bring forth tlie fi-nil.- of riglite- ousness." jN'alni-ally, they are no better than others, iiieir goodness is not th(,* cause of their salvatio.i. It \< th.; result of that di>tinguishing grace of which they are niad(i the par- takers. Clod says to such, ye were chosen in Christ, that ye shoidd be 'oly and without blame befon; him in love." " E- lect through sanctification of the Sjdrit and belief of 'he truth." oiyiXTioN, " savi:d no :iAtti:k how we livk.'' It is often said that, if the doctrine of " I^lection" be true, men need not trouble themselves about their salvation — for, say they, if we are elected, we will be saved, no matter how we live : on the contrary, if we are not elected, we cannot be saved do wh.'it we may. This objection, my friends, is com- mon in our day. It is not however new. It seems to have been as old, at least, as the days when the Scriptures were written : and we are glad to know that the IIt»ly .S[)irit speak- ing in the Word has anticipated and answered it. In Horn. ix. 11), the Apostle, having previously set forth the doctrine of Election in wry plain language, euditig with this very striking observation, "Therefore hath he mercv on whom he will have mercy, and whom he will he hardeneth," proceeds at once to notice an objection, in substance, the same as I have just referred to '' Thou wilt say then unto me. Why doth he yet find fault ? For who hath resisted his will ?" And here is his short but cutting answer, " Nay, but () man, who art thou that repliest against God" ? To satisfy those who make this objection, if there be any such present, I would re- mark that, according to the words of the Confession already (juoted, " In God's decree the liberty and contingency of se- cond causes is not taken away, but rather established." While God decrees the event he also decrees the means by which the event is to be accomplished. Would the husbandman say, if God has decreed that I shall have a crop I will have it, whether I use the means or not ? Would the sick man say,- if God has decreed that I shall recover, 1 will recover, whe- 17 ther I follow the prescription of the physician or not ? Did Paul at'tor express information that Gou luA decreed to save every soul in the ship, admit that it was all the'i^aine whether the sailors remained to woi'k the ship, or left her lo be di'ifted about according to the will of the waves ? No, my friends, people do not reason in this way in other matters, where the event is as infallibly decreed as in the matter of the salva- tion of the soul. Neither does the man who really believes in the doctrine of Election act in this way when he desires to obtain salvation. Here is the doctrine of Election or Pre- destination as taught by Christ — and taught as distinctly as in any other part of the Scriptures Let us see if he admitted that salvation was equally sure whether we use the means or not. " All that the Father giveth me shall come to me ; and him that cometh to me I will in no wise cast out." To come to Christ is to believe in him, and rest in him for salvation, and this is represented as essentially necessary, although, by the decree of God, they have already been given to Christ. Thus, we have seen that the acceptance of this doctrine does not involve any such consequences as the enemies con- tend for. And we can safely appeal to facts, to sustain our views. No class of Christians is more diligent in the use of the means of grace than those who are called Calvinists. The doctrine of Election becomes a powerful incentive to diligence in seeking salvation. And then again, those who have already been made partakers of Christ find, in the doctrine, that kind of assurance which nerves them for the discharge of the duties which devolve upon them — and at the same time imparts new joy and strength. Nay, it is evident, from the constitution of the human mind, that these people must become the most ef- fective labourers in the vineyard of the Lord. They alone can be depended on when circumstances arise of a peculiarly trying nature, for they ever hear the voice of Jesus saying, "fear not, I have redeemed thee. I have called thee by my name. Thou art mine." "The people that do knjwtl.eir God shall be strong and do exploits." From the statements already made, it must, I think, be ev- ident to all that Election does not secure the salvation of men — "let them live as they may." And, though the opponents of the doctrine charge such consequences to us, we say they caa 18 neithor sustain tlicinselvcs, by an appeal to the. uonlofCJod — nor by ivft-reiico to the coiKliu-t ot iliosu who l.ehcve the doc- tnru!— nor yet by an app.-al to the general laws whicJi .r„vern human benigs. I know, my friends, that tlu; doctrin*; islatiuht in the iJible— but I also know that it does not give tin! slie sinner who is rejecting salvation feels that he is a fi'ee agent. His consci- ence tells him that he is rebelling against God. Ann led to the same conclusions by a catulid perusal of the Word of (Jod, than up(m the bare fact that the ingenuity of man has afterwards fiueceeded in casting discredit u|)on a doctrine so disagreeable to the carnal mind, as is the doctrine of Election. Of a truth, it has cost the opponents of thi.^ doctrine many a weary effort to reason it out of its place in the word of (iod — bi;t after nil their mighty efforts, tliere it is, as firm as the projecting cliff against wuich the sea has been rolling and roaring for six thousand years. It is said that Galileo, when forced to re- cant his doctrines respecting the tiolar system, could not be restrained from murmuring, *' and yet it inoves." A solemn and interesting proof of the supremacy of truth, whi(;h can neither be slain nor silenced. Just so, tfie opponents of the doctrine now under discussion have laid at it, with every im- aginable kind of weapon. They have tried argument ; they have tried ridicule ; their fancies have painted some hideous api)aritions, upon which neither God nor man coidd look with approval — and then, they have tried to alarm the world by crying out, " These are the progeny of that horrible doc- trine." But although, by means such as these, they have succeeded in enlisting for a time the feelings of the thought- less multitude against the doctrine — they never could, and they never can blot it out of the Bible. After every objec- tion has been heard, mankind will still be forced to acknow- ledge that the doctrine is a part of that truth which God has revealed to man. It is confesr.edly an unpopular doctrine, and is scouted by many ; but, tliat it is not an unwholesome €r unprofitable doctrine, may be proved by reference to the conduct of those professing Christians who receive it as a part >of that formula of ti-uth by which they stand. And my 22 conviction is, that when the Cln'istian churcli shall have re- ceived a new spiritual baptism — from which she shall come forth as the bride of Christ purified, there will be even a more distinct recognition of this doctrine, than heretofore. Not indeed, as it lias been held by many who call themselves Calvinists, but who do little more than caricature the true doctrine. And not hy any means as it is often charged upon us by our opponents. But as held by the Reformers, and as still maintained, in some sections of the Christian church. I'KKDKSTINATION NOT PECULIAll TO PRESD YTEKIANS. It is generally considered, now-a days, that the Confession of Faith can only be looked upon as the confession of the faith of Presbyterians. But 1 reminded you, already, that the Confession was an English production — and was a true representative of the prevailing religious belief in England two hundred years ago. In proof of this, I could appeal to history. But it is not necessary to go so far. The '' Arti- cles of the Church of England," a production of that period, will bear out my statement. Look for example at the 17th, wiiieh treats of •' Predestination and Election." " ]*redestin- ation to life is the ev^-lasting purpose of God, whereby, (be- fore the foundations of the world were laid) he hath constantly decreed by his counsel, secret to us, to deliver from curse asd damnation, those whom he hath chosen in Christ out of mankind, and to bring them, by Christ, to everlasting salva- tion, as vessels made to lionour. Wherefore they which be endued with so excellent a benefit of God, be called accord- ing to GotVs purpose, by his spirit working in due season ; they through grace obey the calling ; they be justified freely ; they be made sons of God by adoption, they be made like the image of his only begotten son Jesus Christ ; they walk religiously in good works ; and at length, by God's mercy, they attain to everlasting felicity." " The godly considera- ation of Predestination and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons &c." ibid — " for curious and carnal persons lacking the spirit of Christ to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall where- by the devil doth thrust them into desperation, &;c." ibid. 23 Hero, my friends, you have siib^tantially, the Fame view of Predestiniition and Election that 1 have been presenting to yfiu. Kev. Jolm Wesh.^y even, did not reject this doctrine en- tirely. These are his words, " with refrard to unconditional election, I believe that God has miconditionally elected some persons to many peculiar advantajies, both with retrard to temporal and spiritual thinjzs ; and I do not deny that he has unconditionally elected some persons to eternal glory (though I cannot prove it is so.)" AKOLMKNT FUOM TIIK XKW CRKATION. If we had no other proof than what arises from a view of man's state as a fallen being, I would consider it impossible to get rid of the doctrine of Klection. II- has lost the image of God. lie is in a state of si)iritual death. That faith by which he is saved is the gift of (Jod. John Wesley as quot- ed by Kev. Richard Watson in his Biblical and Tlieological Dictionary, is represented as holding the real old and Ortho- dox doctrine, that " Faith is the gift of God." No nian is able to work it in himself. It is a work of Omnipotence. It requires no less potver thus to quicken a dead soul, than to raise a body thut lies in the grave. It is a new creation ; and none r.ai create the soul anew but lie who at first created the heavens and the earth. It is the free gift of God which he bestows not on tho:e v\ho are worthy of his f;ivour, &c., but on those who, till that hour, were tit only for everlastiiig destruction." page 087. The reason for this quotation will appear as we proceed. In our " Confession," tl.e elect are said to be " effectually called imto faith in Christ, by his spirit working in due reason " This is the same doctrine that our Saviour teaches in .lohn vi. 44. " No man can come to me exeept the Father which hath sent me draw him." Man is conse(piently represented in the 8cri[)tures as spiritually dead. He is blind, and " receiveth not the things of the spirit of God, for they are foolishn(>ss unto him." liefore he can believer in Christ, he must b . " quickened " and made spiritually alive. He is ojjposed to religion ; and in order to be saved, he must be made willing in the day of God's power. Now all are not thus drawn to the Saviour and led to accept of salvation — but those who are saved are drawn, as appears 24 most distinctly, from many passajios in the BiMc. And if language jias any meaning, the same great trntli is held forth in the quotations already made froMi the Articles of the Church of England, and even Irom the words of John Wesley. Now I ask, was it a mere accident that God, hy his spirit " drew " those who come to Clirist ; or was lie in .•>() doing acting according to a purpose previously formed ? '' Known unto God are all his works from the heginning of th.e world." Acts XV. 18. God knew from all eternity, and designed from all eternity, what he would do. His purpo-e toward them is therefore an "eternal purpose," for " He is of one mind." The opponents of the doctrine of Election see this dilficul- ty, and they try hard to get rid of it — but, in my oi)inion, their labour is in vain. Some of them, for example, say that God does just the same for one man as another — that every man has sufficient grace given him to enable him to accept of the offers of mercy — or, to use one of their favourite ex- pressions, God has put all in a " salvable state." But there are serious objections to this theory. Are we indeed to un- derstand that in all, a work is wrought that deserves to be called a " new creation " which, as John Wesley says, must be before they can oelieve? Have all experienced a quick- ening power, as much above the power of man as that which is necessary to raise a body from the grave ? I believe as John Wesley asserts, thai such a power is created in the case of every one wiio is enabled to exercise faith in Cl\ti-;t — but I cannot believe that those who still live in their >ins and reject the Saviour have ever felt that power. CKRTAINTY OF CIIRIST's UEWAUD. But again, this theory makes the will of man suprenv; and upon the uncertainty whether any will choc (i to acce|)t of salvation or not, is made to depend that glory which God the Father and God the Son are represented auleriving from the salvation of an innumerable company of the fallen race of Adam. On the will of man is sus[)ended that hope which supported Christ in the endurance of what was necessary to procure the salvation of his p(!ople. For the joy sot before him he endured the Cross despising the shame " And the ground of that joy was the hope, in subordination to the glory 25 of God, of bringing many sons to glory ami linppine^-s. Oli my friends, Christ liad better security tiian this, that heshodld enjoy the reward of his labour, sutlerings and d(>ath. He had the oath and promise of God attached to tlu; everlastinij covenant. '' I have made a covenant with my chosen, I have sworn unto David my ^eivant, thy seed will I c-itabiish forever, and build up thy throne to all generations." Ps. xviii, 3, 4. " Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong ; because Iw harh poured out his soul to death, &:e." Is. liii. 12. Again, if all men possess sufficient grace already, then there is nothing to ask for in connection with the sinner's conversion. Conse(juently, prayer for the unreg^nerate is unnecessary, and therefore i)rayer for special gi'ace to enable them to believe is absurd. Why ask God to bestow what he has given in sufficient measure already? If all is depending on the will of the creature. God cannot interfere. But the opponents of the doctrine of election feel the duty of pray<'r for special grace, and they do pray for it as earnestly as Cal- vinists. And hence, their practice is better than their creed. llEl'IJOnATION. One of the heavy charges brought against us for support- ing such doctrines as I have now endeavoured to vindica^i is, that ihey involve the idea of " eternal reprobation." This word is not, so far as I remember, even once used in the Confession of Faith. Our 0|)i)onents have coined it for iis ; and then, they have attached to it a meaning altogether at variance with the doctrine of Calvinists on this point. For example, the Cumberland Presbyterians in the United States, who are Arminians, tell the world that Calvinists teach that " God has formed a sovereign determination to create mil- lions of rational beings ; and, for his own gloiy, damn th^m eternally in hell, without regard to moral rectitude or sin in the creature," And you will sometimes find in the writings and language of others who oppose the doctrine of •' elec- tion," something not very different from this. Now, in mi'cr- ence to those who finally perish, it might be satisfa(!tory to know what the people who utter such charges against others have to sav, in stating the doctrine to suit themsclvt;s. For remember, that the people who oppose us do not presume to 26 deny Ihe " f;)iT:.knowle(lgo " of God. They also know from the Scriptures that a portion of mankind will eternally per- ish, hui how do they coinieet this solemn doctrine with God's " Jbr<^knowledge ?" The Cumberland Confession con- tains language more harsh than what we find in our Confes- sion of Faith, though not quite so bad as what they charge against us. It teaches that " God according to tl.e counsel of his own wdl, foreordained to bring to pa^s the damnation of the reprobate, as an event for his own glory." liespecting the lost, our Confession just says, " God was' pleased to pass tliem by and ordain them to dishonour and wi-ath,/>.r their shis, to the praise of his glorious justice." Our opponents re- present us as saying that God does this " without regard to moral character, or sin in the creature", but our confession says "/or tficir sin." Again, in a quotation from the Doctrinal Tracts of the Me- tbotlist Geiieral Conference of the United States, I find these words—" God, according to his own foreknowledire from the foundation of the world, r^ fused or reprobated all dhohed'iant unbelievers as such to damnation". This awful sentence they represent as founded on "foreknowledge"; but there is no difference between God's foreknowledge and actual certainty —tor how can that be certainly foreknown which is not cer- tain to take place? The thing which is eertidnl;/ foreknown must infallibly occur. If the event might possibly turn out otherwise, it could not be certainly foreknown. IJut the " Doctrinal Tracts" speak of God "foreknowing from the foundation of the world". Here then, must be absolute cer- tainty—and the only question is. Who can thus make the fu- ture certain? God, and He alone can do this. " I am God and there is none like me, declaring the end from the begin- ning, and from ancient times the things that are not yet done, saying, my counsel shall stand, and 1 will do all my pleasure:' Is. xlvi. 9, 10. We shall not quarrel with those who have a natural antipathy to the word " foreordain" and who there- fore prefer to express their idea by " foreknowledge". The thing which is " foreknown" must certainly take place— and the thing which is " foreordained" will certainly be accomplish- ed in its time. The idea in the two cases is about the same ; on ly the word used by Calvinists seems to be most scriptural* 27 Ex. Jiule 4th. " Certain men &:c, .... who were before of old ordained to this condemnation." NO SANCTION GIVEN TO SIN. But then, it is urged that, if God has " foreordained what- soever comes to pass", the non-elect are compelled, by the de- cree of ( iod, to commit those sins for which they are condemn- ed." My friends, if people are allowed when engaged in con- troversy to i)Ut any construction they choose upon the language of their opponents, they may make out of it something very different from what is intended. Now the men who drew up the " Confession of Faith" show, very plainly, that they attach no such meaning as this to the language which they used. They must not therefore be made responsible for the meaning which their opponents attach to the expressions employed. As a general thing, their modes of expression are taken from the Bible, and for these the Spirit of God must be held res- ponsible. However, the framers of the "Confession" have endeavoured to prevent misapprehension of the language em- ployed by them. Here is their own statement. Sec. 1st. " God did freely and unchangeably ordain whatsoever comes to pass : yet so as thereby neither is God the autlior of sin, nor is violence offered to (he will of the creatures, nor is the liberty or contingency of second causes taken away, but ra iher established." There is then no fatality in the case. Calvinists do not re- gard the decree of God as extending to every thing, in the same wai;. There are some things which he decrees to effect, by his own agency. And there are other things which he has agreed to permit, or suffer to take jdace. Now we are not a lone in this view. The Rev. Richard AVatson (Wesleyan) says. " It is obvious that by nothing can we fairly avoid mak- ing God the author of sin but by allowiiig the distinction be- tween determinations to do on the part of God, and determi- nations Xo permit certain things to be done by others." This is a distinction very readily admitted by theological writers. Dr. Adam Clarke, a \ery able theologian, but one of the most illiberal and prejudiced m 'U that ever wrote against Calvinism, adopts the views expressed aljove. But still, true to his in- stinct as a hater of Calvinism, he refuses to see or acknowledge that this is the very ground on which Calvinisms explain the 28 subjeot in \vvu]. Tie says — " All who liave read tlio Scrip- tures with cai-(> an.l atttMition, know well that God is fV(Hju<'nt- \y represented in them as doitif/ what he only permits to be done. So, becatise a man f^rieved his Spirit and resisted his grace, he withdraws that Spirit and grace from him, and thus he becoinivs bold and presumptuous in sin. Pharaoh made his own heart stubborn a;zainst God, and Goil frave him up to judicial blindness, so th it he rushed on stubbornly to his own destruction. From the whole of Pharaoh's conduct, we learn that he was bold, haughty and cruel ; and Crod r.Jiose to "permit these dispositions to have their full sioci'/ in his heart Without check or restraint from, divine infuence : the conse- quence was what God intended, he did not immediately corn- ply with the requisition to let the people go ; and this was done that God might have the fullest opportunity of manifest- ing his power by multiplying signs and miracles and thus im- press the hearts both of the Egyptians and Israelites with a due sense of his omnipotence and justice. The whole proce- dure was eminenthf caladated to do endless r/ood to both na- tions.''^ — Clarke's Commentary on Ex. iv. 21st. Now, mark the ungenerous in-inuation which we have a tew lines further on in the same piece. '• Nothing in the whole sub^erpient ac- count authorizes us to believe that God hardened his heart a- gainst the inftwnce of his own grace that he might occasion him so to sin that his justice might consign him to hell." Now, no intelligent Calvinist ever did hold such a doctrine — and I never met with any person who ever believed such an absurd doctrine as that. Yet it is a fact thaty^s^ such oppro- brious charges as the. above have, from time immemorial, been retailed, for the purpose of creating prejudices against Calvin- istic doctrine. USE OF STRONG LANGUAGE. But do any ask why Calvinists use such strong language as " purpose", '• decree", " foreordain", &c. I answer in the words of another — "Because they wish strongly to repudiate the notion of a hare idle permission. Thsy cannot believe that God permits the sinful acts of his creatures, through weakness, negligence or indifference. On the contrary he permits those acts, with a fixed intention to order them to his own glorj. Hence we doubt not a decree to permit is as 29 much an act of the divine mind as a decree to effect. In the second ph\ce Calvinists use this mode of expression because the Scriptures employ languacje equally strong in reference to the same subject. In the thir 1 place Calvinists adopt this strong language in reference to the permission of sin because a decree to permit renders the future existence of an event as certain as a decree to effect." It is easy to find objections to such doctrines as I have this day been endeavouring to state and defend. Generally, the smaller the mind of the jjerson who assumes the attitude of an opponent, the more successful will he consider himself in his opposition. But intelligent Calvinists ask only justice and honest dealing. They are perfectly willing to appeal to "the Law and the Testimony" for proof of the soundness of their views — or, if their opponents desire it, they are willing to ap- peal to Reason — with this simple stipulation, that no argument shall be made to rest upon bare assumption. Many of the difliculti(3« which present themselves in connection with the decrees of God must of necessity be ascribed to human ignor- ance. God's counsels stand on higher ground than man can occupy in a present life ; and we dare not say that even the light of the future state will raise man to a position in which he will be able to comprehend fully the plans and purposes of Jehovah. " With whom took he counsel, and who instruct- ed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding."? MISREPRESENTATIONS. One of the evidences that the doctrines of Calvinism are unassailable we have in the fact that those who deny and re- ject them are so often attempting to bring them into disrepute by misrepresentation. As for example that " God created millions of people to damn thfcm eternally," '' that the elect will we saved let them live as they may" — while the non-elect must be lost do what they may." We are charged with hold- ing the doctrine that men are physically unable "bound hand and foot" and yet are punished for not coming to Christ. Now Calvinists are never ashamed to declare what they believe ; and for their belief to be held accountable. But they do con- sider it unbrotherly, and abeolutely sinful for their opponents 30 to charge upon them such doctrines as the above, and many others which might be mentioned — doctrines which they have disowned a thousand times, and which, so far as Presbyterians are concerned, are contradicted by their ''Confession of Faith." Various objections have been brought forward in opposition to the doctrines of Calvinism. The most important of these I have noticed. You will bear in mmd that the most of them rest either on a misconception of the doctrine altogether, or on wilful misrepresintation. liut that which especially proves the disingenuousness and prejudice of many of our op-» ponents is the fact that they refuse to listen to an argument in favour of Calvinism, although resting on the very principles to which, apart from tliat subject, they would freely subscribe. But do people by rejecting Cal- vinism get rid of the diificulties which, in their opinion, encom- pass the doctrine of Election, and kindred subjects? By no means. The Arminian who rejects the doctrine of F/lection, and yet professes to believe in God's foreknowledge, would find it just as hard to answer the objections that may be brought against his system as the Calvinist does : while, at the same time, his system would be far less likely to foster those feel- ings which we as creatures should entertain toward the infi- nite and eternal Jehovah. SftOULD THE DOCTRINE BE PREACHED ? We sometimes hear it said that the doctrine of election or predestination is of no practical benefit, and therefore should never be preached. Such language indicates both ignorance and impiety. " All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, &" Tliis doctrine in my opinion should not be thrust forward too frequently. On the other hand it should receive its just proportion of at- tention. At the same time in handling the subject, I have felt the weight of the caution given to us in the " Confession" : and I have tried to act upon it. " The doctrine of this high mys- tery of Predestination is to be handled with special prudence and care." Chap. 3, Sec. 8. " As the godly consideration of Predestination, and our election in Christ is full of sweet, plea- sant and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the 31 works of the flesli and their earthly members, and drawin;; up their mind to hijih and heavenly thin,<^s, as w(dl because it doth greatly estal)lisir and confirm their faith of eternal salvation, to be enjoved throiirrh Christ, as because it dotii fervently km- die their love; towards (rod: so for curious and carnal person^:*, lacking the Spirit of Christ, to have continually before their eyes the M-ntence of God's Predestination, is a ino4 dani^'er- ous downfall, whereby the devil doth thrust (.'ither into des peration, or into wretchedness of most unclean living, no less perilous than des|)eration." Art. 7, of tin Church of En-land. Brethren, " Give diligence to make your callin m \ ■ / >•, ) ■ \ J V I f I h *. it ^ ; ' %"^; ■4. %%.\A'\^ "% *„ *'i5 P'-f I m