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TUCKER

PREDESTINATION

PREDESTINATION

CALMLY CONSIDERED FKOM

PRINCIPLES OP REASON:

CONSISTENCY WITH THE NATURE OF THINGS,

AND THE

Strfptiires ot Kvntiy,

ANSWERS TO SEVEN QUERIES ON PREDESTINATION.

By WILLIAM TUCKER.

JEVom tiie Tliird ILtmiloii Edition,
WITH AN INTRODUCTORY ESSAY
BY L. IVES HOADLEY.

BOSTON:
PUBLISHED BY WILLIAM PEIRCE,
NO. 9, COKNHILL.
1835.

Entered according to Act of Congress, in the year 1835, by
WILLIAM PEIROE,
in the Clerk's office of the District Court of Massachusetts.

Mpp^s

1$

BOSTON:
Webster & Southard, Printers,
No. 9, Cornhill.

CONTENTS,

LETTER I.
Error in principle, and error in practice. Predestination a revealed
truth. Reason should submit to revelation. Truths above reason
which depend on revelation alone . Plan of discussion in these Letters .
Fixed state of all events from eternity, supposing no decree of God
concerning them. Considerations showing the probability that God
has decreed them. Absolute impossibility of God's not having de
creed them. Proof on the firsc point : Causes and effects, and their
mutual dependence. All events one continued series of causes and
effects. Illustrations. The proposition, though strange to some, yet
true. No such thing as chance, accident, or contingency. The
foretelling of events by astronomers. How every event might be
fully traced. Our ignorance of causes dees' not make them contin
gent. Eclipses and the wild Africa;'. Conclusion in favor of the
proposition. Objection that things riftert r, -cur to throw effects out of
their natural channel, of no weight' jjTJ1 ¦ unprejudiced left without
doubt. "-qp i.
t ra -vf.' II.
must i"
Fixedness of events froflj ^vf.'Ut'ii-ity and the knowledge God has
about them. All things thai.e ' \''u': or will take place future from
eternity, a self evident trv.'rr"M,"'-1,ulure events as certain as past
events. Non-existence des Kssf uturity. Futurity ascertains exist
ence. — God omniscient, V-iJu ise, not God. God's knowledge of
future things proves thei^ei isiv'.ce at the time known. State of the
argument. Summary .'<"3exivt5*view. Must be arirst cause, but that
can be only God. How ihs reader must examine these things. Word
of God our rule. LETTER III.
The principles laid down not stoicism. Matter neither deified nor
made eternal. Gcd the only Ruler and Guide. Second proposition ;.
' 1

VI CONTENTS.
Probability of God's choosing and fixing all things from eternity.
Supernatural and extraordinary events. The deluge. Building of
Babel, Destruction of Sodom, Fall of Abraham, Judgments on Egypt,
Exodus of Israel, and their settlement in Canaan. State of the Jews
to the present time. Daily experience in reference to the elements
and all created instruments. Thunder and lightning. Winds and
storm. .Inundations. Pestilence. Wars. Earthquakes.- — Prophe
cies — as, concerning Christ, his church, the nations of the world.
Prophecies not a mere foretelling of events by tracing effects from
their causes, but positive, informing what should take place — what
God would bring to pass. LETTER IV.
Probability of God's choosing and fixing all things, from their de
pendence on God. ^tiling created independent. Existence to-day
no foundation of the same to-morrow. God unceasingly sustains all.
His power always exerted. He alone independent. His will to exert
his power. Cannot be supposed to exert his power contrary to his
will. — Probability from the analogy of human and divine power.
Understanding, or power of perception and judgment. Will, or pow
er of preferring and choosing. Right of direction in the understand
ing. Bias of love, hatred, &c. The choice made will be executed.
The will always chooses the greatest apparent good, or what is most
agreeable. Every one will do what he chooses, if he can. Every one
judges and chooses. Must from the nature and powers of the soul.
So in God more especially. His idea of all things perfect So his
judgment. So his will. LETTER V.
Third proposition: ImpossibL''ty of God's not having fixed, from
eternity, whatsoever comes to p, s. Topics of argument. The per
fections of God, and his worksk >rfections of God, what Not of
the nature of accidents, adjuncts* alities of a subject, but as the
subject itself. Not as subsisting is;^ / ;'J".ly. Ground on which op-
posers deny the doctrine. Appealrf-^ posers. — Eternity as a per
fection of God, — not to be judged^ '(,y'our ideas of time. Neither
before nor after with God, as-etera y ,/,_ Omnipresence. Kternity and
omnipresence include each other. ^ ft 8th of Proverbs and the 139th
Psalm. — Consequences upon the ai session of these two attributes.
All possible existences present to God's v iderstanding, and subject to
his will. All uncertainty as to the nature, properties causes and con
sequences of things, excluded. God's will never in suspense. Con
sequence if it could be. God's will his essence. Admits of no suc
cession. A case supposed showing how every thing must be eternal
in the mind of God Succession belongs only to creatures. All
things unalterably fixed by the divine will, as the effect of positive
power or of sovereign permission. The determinations of an infinite
mind not suspended.

CONTENTS.

LETTER VI.
God incomprehensible, and man vain. Invocation of the Spirit.
Recapitulation and state of the argument. Further investigation.
God only can originate. Subsequent existence and operations all
-depend on Him. Their existence must have been determined by
Him. Consequently all according to his eternal purpose and' deter
minate counsel. Otherwise, new acts of will in God. Absurdities
and contradictions, if so. Destruction of God's eternity. Destruc
tion of his omnipresence. Any new act of will in God impossible.
Another consequence, an effect without a cause.
LETTER VII.
What the author once thought. His change and present state.
Argument from two more attributes, omniscience and immutability.
These attributes, what. What follows their admission. All things
tae objects of God's decrees 1 ls Uc""T?.f his knowledge. Whether He
knows them, because He l»^an- *"us'!^m. Knowledge, on what
founded in God, on what in " T*£{1Ies,!JV 'ations as to the latter, from
the operations of nature. rorTStZu- "emselves not the foundation
of their knowledge, much e ,__{„-. --vi »J. AU resolvable into his eter
nal and immutable will.^.^ ^"nation of this view from the circum
stance that while God ii Jriu'iave prevented things being as they are,
He has permitted them. ' LETTER VIII.
Recapitulation. Object in the Letter. Attributes of eternity and
immutability essentially connected. Immutability and predestination
stand or fall together. Immutability in God, what. Predestination,
what. The two synoymous. Consequence. Further proof. Ab
surd consequences of denying God'£ -frr-e-knowledge to be founded
on his will, or that his will and pur '»y'es are eternal. If founded on
the will of another, that other must tie God ; if on things material
and inanimate they must have operated on the divine mind before
they existed. Dilemma. State of the case if so. Consequences.
Answer to the objection, that though God's knowledge of things be
founded on his will, yet it does not follow that his will is eternal.

LETTER IX.
How far the argument has been advanced. Further purpose in
this Letter. Omnipotence and wisdom. Omnipotence, what. Es
sential to Deity. Appears in all his works. All power in creatures,
source of it in God. He the Power by which all things exist. Wis
dom, what. Also essential to Deity. Evinced by creation, providence

t'lii CONTENTS.
and grace. Depth of wisdom in grace. Appeal to the friend ad
dressed in the Letters. Additional proofs from propositions assumed
as axioms. God willing to act before He acts. Forming a plan of
all his works, before Heexerted himself to produce them. His works
.such as might be expected from perfect wisdom. Any thing other
not the will and pleasure of God. The plan and the ends aimed at
in it. These no other than his glory. Comprehension of the plan
as taking in the whole compass of finite being with everything any
way concerned. Gonclusion. LETTER X.
State of the argument. What is further proposed. Plan. Nature
and operation of power and wisdom in rational and intelligent beings.
Power, what. All acts, exertions of power. Power seated in the
will. Case where there is constraint, not applicable to God. Wis
dom, what. Three senses in wbicjpj, is understood. How human
beings discover where it reside ^^..sdom- defined. Wisdom and
power, how they operate. *y °^r*l^ow ^e case 's w't'1 God.
'TTF-A and j'
Conclusions and arguments from ^>re?'\ses established. From
power. Power centred in the will. Is -o in God. Nothing in all
creation but is a display of power. Power not in or from matter.
That wholly passive. Nor from created spirits. Every act of mind
an effect of prior agency. Neither its own cause. The soul passive
in all acts considered as effects. Illustration. Conclusion. Rela
tion of cause and effect universal. Summary in regard to power.
General conclusion.
LETTER XH.
Subject of the Letter. Axioms. No principle of operation can
act contrary to its nature. Therefore wisdom cannot. Consequently
folly springs from another principle. Perfect wisdom not in entire
possession where is the least possible error. Therefore found only ^in
God. Whether God permits anything not determined. Inferences.
All wisdom in God's understanding. Also indubitable certainty
The best not only hvoicn bul rli'isen. Consequence if not. His wis
dom prevents the possibility ot a new volition. Consequence, that
He does what he chooses. At no loss for means. Summary in re
gard to wisdom. LLCTTER XIII,
What must appear from things laid down in Letter XII. Subject
How the case must be on, supposition any event exists without, or

CONTENTS. IX
contrary to, the determinate will of God. How, if He did, or did not,
work after a plan. Absurdities if He did not. Consideration of the
case. Illustration in the sin of our first parents. Other illustrations.
Absurdities, contradictions and impossibilities necessarily consequent
upon the supposition, if allowed. What is further proposed in the
next Letter. Impressions of the author in view of the subject. His
object in the Letters, and desire for light and guidance from God.
LETTER XIV.
Attributes already considered. Subject, the divine will. Its nature
and properties. What the will is in rational beings. What in God.
Considerations to show that it is no other than God himself, instanced
in its eternity, immutability, omnipotence, severeignty, wisdom, sim
plicity and oneness. Conclusion. LETTEP^V v
Recurrence to the last Let'cr. .. ou ^ , of this. Inferences con
firming the doctrine, from tl;e '.-ternitS^f, mutability, simplicity and
oneness of the divine will^ is already VvSssed; from omnipotence;
from sovereignty ; from v.-.>aom^fr, worl^the moral perfections of
God. God's chief end in all his ^r. ti> the manifestation of his own
attributes. How this is accompli f-;v«t. Every event contributes its
share. Moral evil no exception fTJ'not accidental. Christ in rela
tion to it. Its share in the everr^of our world. Moral excellencies
of the divine will an impregr>!wle argument for extending the divine
decrees to all things without exception.
I
BETTER XVI.
School divines respcc \f T the divine will. How God executes his
purposes. Positive 'effi uency without the aid of second causes.
Things that come under this particular. Creation. Miracles. In
strumentality of creatures. Nothing excepted. Moral and intelli
gent chiefly in view. Positive and effectual energy in relation to
such. Whatever is holy under this head. Withdrawment, by which
sin is supposed to have been introduced. Two propositions premised.
God infinitely holy. Sin not exist without, or contrary to, his will.
How demonstrated. Grand paradox. Suppositions which limit the
Holy One of Israel. End for which the author supposes moral evil
was introduced. The glory which it is the mean of bringing to
God. Conclusion respecting sin as the ordination of the will.
LETTER XVII.
Subject proposed. Sin could not be a first cause. The first cause
or occasion of it free from the blame of it — could have no positive in-

X CONTEXTS.
fluence in producing it. God could not be the blameable cause of it. In
what sense He is the cause of it. Appeal. Sin traced to its fountain.
Commenced in the fallen angels. Their slate. The state from
which they fell. Not deceived as Eve, by a foreign enemy. Proba
ble exaltation of Satan, and how he fell. Account of the origin of
sin enlaro-ed upon. Suggestions from the Scriptures proving the
account probable respecting Satan. How the case must naturally
have been. Inference and conclusion.

LETTER XVIII.
Surpassing excellency and glory of God. Hence a remoter cause
of sin. God's withholding himself, and leaving the creature to the
exercise of his mere natural powers. Impossibility otherwise that he
should have fallen. Nothins so sweetly attractive to an intelligent
rational being, as God. All that is so in his works, nothing to what
is in himself^ Happv ccnditifui of the angels before they fell, favor
able to their continuing obe,0 . ^ Nature of things also. Natural to
choose the greatest apparent.- p---^^ natures and experience. Sug
gestions of the tempterin L *, -m'jn. Oivine excellencies obscured,
or she could not have fa'.!?f - s° Adafn. Cain also. So every
instance of atrocity recorded/ pe Scriptures. Universal conduct of
men correspondent. Instep, .[.E^ts of the fear of man. How
the case would be in relati _ ^A_ *' a, vrere the blaze of his glory
present. Confident conclusion U«_ «ie author. Case, as he supposes,
of the elect angels. "?£
LETTER XJX.
Further amplification of the idea of the\vithdrawment of an impres
sive sense of the divine odory as the cause of sin, by considering the
natural tendency of the intelligent powers Vf a rational mind. Un
derstanding and rectitude the brio-ht ima^e\of God in the creature,
and though obscure in man since the fall, v.*t admirable now. The
glories of the Creator being hidden, man sets up himself. How the
case is with God — how with man. Independence the principal aim
when God is lost sight of. Instances, and the degree to which it
would go. The case, and conclusion drawn. Giving the law another
occasion of sin. Author's satisfaction with his account of the origin
of sin. LETTER XX.
God's glory, and man's presumption in venturing to arraign his
appointments. Justification of God in leaving angels and men to sin,
by withholding a sense of his presence, on the ground that He is un
der no obli^Xon not to do so. Its existence no impeachment of his
holiness. Display of his holiness dependent on the existence of sin.
So his justice, faithfulness, mercy, grace and love. Divine wisdom

CONTENTS. XI
more fully displayed by it. Designed probably to show the absolute
dependence of the creature on the Creator. This what Satan lost
sight of. Lesson in this result to those that did not fall. Case of
the redeemed through Christ among men. How every moral perfec
tion shines through the occasion of sin, and how, therefore, it must
have been included in the divine plan. Instances in illustration of its
being made subservient to the divine glory. How God's glory is to
be regarded, in answer to any who dare reply against God. Sum
mary. Conclusion. LETTER XXI.
The ground gone over, and what follows in vie%v of it. Subject;
works of God. Creation and providence. Creation, what. How the
case was. Illustrated by reference to the mechanic who builds a
house or constructs a machine. Conclusion thence. God's purposes
not effected, and He disappointed, if he does not direct all in all.
Works of providence, what. In its largest sense. Its comprehen
sion. Further to be considered.

LETTER XXII.
Works of providence divided into works of n&iiire, and dispensa
tions of grace. The heavenly orbs ., that they are the works of' God,
the most we know of them. Solar- system ; the little we know of that,
except that the divine arm supports and directs it. Instance the
earth and man upon it. Truth of Scripture that God worketh all
things without exception. Case of the vegetable kingdom. No in
herent principle of growth. The earth inert, only a repository for
nourishment. Gravity and motion not independent powers. Air and
water passive instruments only. Animal life. Events that arise
from it, and their dependence. Life, how maintained. Intellectual
and rational life. The soul. Its powers. No event or thing its own
producer. Observation concluding the Letter on the union of Scrip
ture and reason in ascribing all operations in heaven, air, earth and
sea to God. LETTER XXIII.
Dispensations of grace. Grace, what. Grace in God. Two
causes. In either free. No cause of it out of God. Display of it
resolved on from eternity. Its prominence in God's design. Cove
nant of, formed in eternity through Christ. Consequence, if the plan
formed be a perfect plan, that every partaker of the covenant of grace
was included and fixed by name. How this appears from reason and
the nature of the thing, and from Scripture. The Lord knowing his,
how in this view grace guides and influences his dispensations to
wards them. Evident from the act of his grace in the gift of his Son,
also from the operation of his grace in and towards his people. In
stances. Conclusion of the Letter.

CONTENTS.

LETTER XXIV.

Grace the work of God. Every other event fixed in order to its
accomplishment. Purpose of grace not to be fulfilled without it, ap
parent from the effect of one thought in its progress. Sin and grace
enter into all the events of our world. Provision of a remedy for
sin implies sin's determinate being. Case of men supposing no act
of grace in God towaids them. Effects of grace. Being and per
mission of every sin determined on, otherwise not known to God,
nor provided against, nor God accomplish his plan. No sin but will
ultimately subserve the glory of divine grace. Division of the world
between sin and grace. Effect of sin and grace on the subjects of
them. Conclusion and inference. Relation of Scripture prophecies
and promises to the subject confirming the whole. What the author
might have done. Conclusion of the argument. Author's friend
addressed. Benediction.

ERRATA.
Page 98, third line from the bottom, erase No. 4.
Page 99, beginning of fourth line from top, insert No. 4.
Page 102, Note, for luuth, read truth.
Page 118, middle of the page, for nto read into.
Page 158, paragraph number 2, for That if, read If.

INTRODUCTORY ESSAY.

The reader of these letters will find in them the plain thoughts of
a plain man plainly expressed ; but on a subject the truth and sub
limity and grandeur of which, made even a plain man forcible, and
at times truly eloquent.
It is not designed in this place to give anything like a full account
of the author. This indeed would be impiacticable. The materials
for it are not at hand ; nor are they, so far as is known to the writer,
to be obtained in this country, if in fact they exist at present at all.
It is true what is called a memoir accompanies these Letters in the
English edition from which this is prepared, but it is really neither a
memoir, nor a mere notice. For the latter, it is too long ; and for the
former, it is quite too short and meagre, especially for such a man as
it is easy to see, even from this memoir and from these letters, Mr.
Tucker must have been. Besides the memoir, there is also, in the
English edition, a general introduction accompanying the letters.
But except a fact or two, there is nothing in it of importance to be re
tained in the present edition. In place, therefore, of the memoir and
the introduction, it has been tliought necessary to retain a brief sketch
only of the life of the author, introducing him merely to the acquain
tance of the reader.
William Tucker, the author of the Letters on Predestination,
was a cutler and iron-monger. He was born at Chard, Somerset
County, England. March 7th, 1731. His parents were in moderate
circumstances, but honest and industrious, and attentive to the morals
and, as far as they were able, tothe education of their children. Wil
liam, who was the eldest, gave early indications of possessing a mind
B

XIV INTRODUCTORY ESSAY.
of no ordinary character, and during his apprenticeship was so fond of
reading and contemplation, that he spent most of his pocket money in
the purchase of books to gratify his inclination in this respect. Being,
except his parents, his only tutor, he had not of course a regular and
systematic education ; yet so ardent was his desire for improvement
and cultivation, that he acquired a tolerably good knowledge of the
learned languages, of philosophy and of general literature.
At what time precisely he became hopefully pious, does not appear.
Probably it was when he was about 20 or 21 years of age. He went
about that time to London, and though the particulars cannot be as
certained, it is known in general that he then and there heard the cel
ebrated Whitefield preach, and through the instrumentality of his
preaching, was hopefully converted. — In his profession of Christian
ity he was of the Baptist denomination, and was baptized by the Rev.
Isaac Ham, July 7th, 1765.
After his return from London, he settled in his native place, where
he continued to do business between 30 and 40 years. His habits were
regular, and his application close and thorough.
Besides business, he also applied himself regularly and constantly
to the acqusition and communication of knowledge, particularly on the
subject of religion. He had a taste, too, for poetry, in which he in
dulged himself considerably.
He was accustomed to rise early, and when the weather was unfa
vorable to his amusing or employing himself abroad, he did it in his
study. It was in these seasons he composed his Letters on Predesti
nation. They were first published in 1772, in the ' Gospel Magazine,'
a periodical at that time edited by the Rev. Augustus Toplady, by
whom and by the Rev. John Rayland, among others, Mr. Tucker was
much encouraged as a writer. The Letters were first published in a
volume in 1798, under the title of Predestination calmly considered.'
The reviewers are said to have borne a respectful testimony to the
Work, and no opposer, for a number of years, attempted a reply or
even an attack.
Besides the Letters on Predestination, and some poetical pieces,
Mr. Tucker furnished the Gospel and Baptist Magazines with a vari
ety of articles on tho pre-existence of Christ, the moral law, and other
subjects, mostly controversial ; all of which are spoken of as having
been highly esteemed. He is said not to have been greatly <nfted
with the grace of utterance, but his talent for writing maybe presum-

INTRODUCTORY ESSAY. XV
ed to have more than made up for any deficiency in the power of oral
communication. In his religious sentiments he was, as might be inferred from these
Letters, a decided Calvinist. Not that he was particularly educated
in Calvinist sentiments. His parents, it is stated in the Memoir, were
members of the church of England ; but how particular they were in the
religious education of their children does not appear. At any rate, so far
at least as predestination is concerned, our author was far at first from
being a Calvinist. Thus in his introduction to the Letters, he says,
' I was in my youthful days an avowed enemy to the doctrine of pre
destination, and thought it scarcely possible for any man to believe it.
But the Lord in his rich mercy was pleased to convince me of my
error, by giving me a view of his own most adorable perfections ; and
I was led to see such a harmony between the doctrine and them, that
in my view it was impossible to separate them, without destroying
both.'* He adds, that in conversing with men and books on the sub
ject, he found that most grounded their objections to the doctrine on
the single mistaken position, that ' it is contrary to reason.' This led
him to consider whether it were so or not, and in these Letters, we
have, it may be supposed, the result of his investiga ')n. His intro
duction is taken up principally with remarks and Castrations, show
ing how a doctrine may be above reason, and yetV k contrary to it.
In a note he makes mention of President Edwa^s r a manner which
shows he was a great admirer of him, and pi " . - K*ell acquainted
.,, , . . . _. : jni", - as).,. , ,
with his writings. There are expressions a jg-„. - =->ihty and mod
esty which are highly indicative of the exct',n„ j' if his character;
though, as has been stated already, there is no T^ig'> 5 importance to
be retained here as aiding the better understa /'ding of the Letters, or
recommending them particularly to the attc' --on of readers.
It appears further from the Memoir, tha pllx. Tucker, as- a man,
was naturally amiable, and, as a Christia^ilunaffectedly pious. He
deeply lamented the pride of our fallen nature, which he 'considered
the master-sin of the race. He set a great value on the Bible, and,
what is remarkable, there was found among his manuscripts, after his
death, a large part of the Bible very curiously written in a short hand
of his own, under an impression, that troublesome times might come,
when he should be deprived of that inestimable treasure. He died,
* See Letter VII.

XVI INTRODUCTORY ESSAY.
as he lived, in the faith and fellowship of the gospel; and, though
dead, he yet speaketh.
As to the preparation of the Letters for this American edition, they
were found, on examination, to be repetitious to such a degree as
to lessen the interest, it was thought, with which they would other
wise be read. They have therefore, in accordance with the sugges
tion of a friend to whom the volume was sent for his opinion of its
merits, been, in some parts, considerably abridged and condensed.
A careful and scrupulous regard has been had, however, throughout
the volume, to the sentiments of the author, and in no case has he
been made to speak a sentiment not his own. The divisions into
paragraphs, wherever the numbering of them seemed likely to pro
mote a clearer understanding of the argument, have been numbered.
Besides this, a running title, varying with the subject, has been in
troduced ; the topics discussed in each Letter have been stated at the
opening of the same, and a general table of contents has been pre
fixed to the whole. The work will still be found repetitious more or
less, but what of repetition remains, is, for the most part inseparable
from the subject, as the author chose to discuss it.
Respectii g^tee author's manner of conducting his argument, it
may be well toi^bserve, generally, that the argument is sustained,
first, from a colV1' pation of the nature of cause and effect, and, sec
ondly, from thatvor"iie perfections of God and his works. The evi
dence also -of jjtoniea . ;a introduced briefly at the close of the dis
cussion, thoug^111*lsir'£ Gliient from this source is not considered as
altogether pertij,^ ™t ae object of the Letters being to prove the
doctrine from reason^ ^ ather than from Scripture.
The Queries and N'1 swers following the Letters, are worthy in
their place, but need n^- be here specified, as to method. In some
places in them there is 'J ''her a repetition of what is said in some
parts of the Letters, butjgs they are not very long, they have been
retained almost entire.
As to the subject in general, both of the Letters and of the Queries
and Answers, the editor having introduced the reader to the author,
and given some necessary account of the preparation of the work, as
here presented, would now, before closing, bespeak the attention and
candor of the reader, suggest a few things respecting the doctrine
itself of predestination, and remark briefly on the state of the public
religious mind at the present day, calling for a consideration of the
subject.

TNT'RODVUTORy; ESSAY, XV1J
There is not perhaps in the whole compass of philosophy and theol
ogy, a single doctrine which men are more liable to abuse than the
doctrine of predestination. As a philosophical doctrine, it degene
rates with mere philosophers into blind inexorable fate ; and as a
doctrine of revelation, it is liable to be, with some, little better ; while
others, however they may believe it as a doctrine of philosophy,
reject it altogether as a doctrine of revelation, and thus wrest the
truth, as is to be feared, to their own and others' destruction. It is a
doctrine which should be studied, therefore, with the greatest possible
eandor and impartiality of mind, and with implicit regard to the sim
ple question of conclusiveness in the evidence by which it is sustained.
With such a regard, it is hoped, every reader of this volume will weigh
the arguments and reasonings of Mr. Tucker, and not hastily reject
them, or consider them inconclusive, because the general subject is
environed with difficulty. He will find himself frequently called
upon by the author to consider the solemnity and seriousness, as well
as the importance, of the doctrine, and nothing is more needful
to a right understanding and reception of the truth.
And here the editor would make a single remark- respecting Mr.
Tucker's reasoning from the divine perfections. ~ft is frequently
objected that reasoning of this sort is all to lHjIe purpose, inas
much as we know, confessedly, so little about G("v. But it may be
replied that, though we know so little about O ¦¦¦¦&, it yet is not to
little purpose to reason in this way; for, limi", as we are in our
knowledge and capacity, we are manifestly so '¦ instituted, (and this
is an ultimate fact in relation to the human m/id and the nature of
things,) that we cannot but thus reason, and -fOt to reason thus, is to
launch at once into universal skepticism abc:.'t everything, even our
own existence.
The doctrine itself of predestination is richer peculiar. It is held
in its different forms by men, in other respects, of opposite creeds,
and by some of no acknowledged religious creed whatever. It is
called the doctrine of predestination, but is known and recognized in
substance under other names. The doctrine of necessity or of prov
idence, and that of election or divine sovereignty, is but another
name for nearly the same thing. And it is further peculiar, in that,
while as a philosophical doctrine merely, it is wont to be considered
as remote and foreign from all practical regard, it nevertheless, as a
religious doctrine, comes home more elosely to the heart, and is in-
*B

XVIII INTRODUCTORY fiSSAi'j
vested with more practical relations than almost any other. WheneeV
the unsubdued and such as have not repentance and faith are more
quick to contend with this than with any other doctrine : because,
conscious of their guilt, they feel themselves pierced by it just in the
point of their greatest vulnerableness, and that too in a way most to
expose the awfulneps of their state. Therefore they cannot endure
it. However it be considered, the doctrine of predestination is evi
dently one of great interest to the human mind ; and unless the mind
be turned entirely away from the contemplation of it, no man can, as
an accountable creature and a subject of the divine government, be at
rest in his feelings, or at peace with his conscience, without submis
sively and confidingly receiving it as the only proper basis, next to
the doctrine of the divine existence, of all true religion.
As to the public mind, it is with that in relation to ieligion, as it is
with the mind of an individual in relation to the same. Sometimes
it is in one state, and sometimes in another. Now one doctrine or
sentiment has an ascendency, and now another. But what is desira
ble, is, an equal propoition of all the various doctrines of religion at
the same time ; - v\d without this, the mind, whether of an individual
or of the public, pliable to be disproportionate and distorted, and sub
ject to irregular and extravagant action. Accordingly, in this view,
one doctrine may bo more important at one time, and another, at an
other. And if we *-ould seek to be useful in calling the attention of
the public to needful subjects of contemplation, we must, like the pa
rent or the teacher '« the education of a ehild, throw out before the
mind the doctrines an^ sentiments, which are required from time to
time to give it a right direction and promote its healthy action. A
great variety of influences mav be employed, some more agreeable
perhaps, and others less, yet all necessary in their place in order to
the grand result.
In this point of view, it would be very unphilosophical, as well as
unwise, to complain of certain means and influences, which are hav
ing great prominence in the formation still further and the direction
of the religious public mind, at the present da}', especially in our own
country. The evil in them must be counteracted as far as may be,
and the good cherished ; but they are both perhaps the legitimate and
natural offspring, of the human mind, so situated and circumstanced,
and so acted upon by Heaven, as is the mind of the American people.
No other people, with the same universality, and degree of intellectual

INTRODUCTORY E^SAY. XlX
cultivation have ever been placed in such a focus of moral light ; and
none probably, as a whole, have ever had such manifestations of the
awakening and converting influences of the Holy Spirit. It is to be
feared the work of progressive sanctiheation has not been, in all, pro
portionally carried on ; but, though this should be the case, among no
people, probably, has the god of this world been more disturbed, or
excited to attempt mischief on a more elevated and extensive scale
than among us. His kingdom is invaded on all sides, and he is put,
it may be supposed, to his utmost to retain his hold on his subjects.
In such a state of things, it were to be expected that every means
would be employed, promising success even the least. And so we
find it. The adversary not only shows off the bold and daring front
of infidelity, as if to carry all by force and superior power: but he
practices also every sly and wily art of plausible error and seeming
truth, to decoy, if possible, and beguile and thus to conquer. As in
the or re at anti-Christ of papacy, he engrafted scions of the tree of death
on the stock of the tree of life, the better to elude detection on the
part of those who would eat and live ; so, in instances less prominent,
and down even to the least obseivnble, his artifice still is, to engraft
error on truth, wherever he can, and thus to carry on his work of
death by stealth, and under the garb of an angel of light. Universal
ly, his object seems to be to poison the waters of life in the very foun
tain, or at least at as little distance as possible from it in the stream,
that all who drink, whether here or there, though they may seem to
themselves to drink pure water, may yet be fatally poisoned and final
ly destroyed.
What proportion of the speculations in the philosophy or the reli
gion of the present day, or whether this or that particular in either,
be the proportion what it may, deserves to be included as noxious in
the view just taken, the writer will not attempt to decide ; nor does
he, in reference to some things which may be specified as at present
doubtful, feel very confident to declare what will be their ultimate
effect. But it is reasonable, taking the most liberal view of things,
to consider Christians of every name as called upon to be on their
guard against exposure ; and in so far as books and publications are
concerned, one of the signs cf ihe times indicative of exposure, may
be found, it is believed, in a certain apparent eagerness on the part of
¦a great multitude of readers, (1 will not say Imw much of the fault is
to be attributed, in some cases, to authors,) after something excit-

XX INTRODUCTORY ESSAY.
ing , something new in theory, or keen in wit, or imposing in imagery
— something light and airy perhaps, or something crowded with in
cident, and jet off with high coloring. The reading life of not a few
readers of the present day is literally, as the Psalmist says, ' as a tale
that is told,' for so they spend their life as to reading.
There is, too, a willingness on the part of others who would seem to
be^of a more substantial character, to be gulled into the belief that
everything, whether in science, or literature or religion, is now about
to be made as simple and plain as the child's first lesson in the alpha
bet, under the all-discriminating, comprehensive and explicatory power
of these modern improved and improving times. It is a remark re
cently made by a writer with whom the public are well acquainted,
that ' every doctrine (he is speaking of religion,) is surrounded with
difficulty, about in proportion to its radical and fundamental impor
tance.' But the times on which we are fallen are rare times in lespect
to things of this sort, and facile and simplex must be inscribed on every
thing; and this too, not by a 'thus saith the Lord,' and therefore
it is plain and easy, but as tiaced out and fairly disposed of by the
ingenuity and research of the human understanding ; so that whatev
er will not bear the test in this respect by yielding and coming under
subjection, must be given up, and pronounced untrue and unworthy
of confidence.
Thus, between what is pert and flippant, or at least, superficial and
perhaps fictitious, on the one hand, and on the other what is seemingly
profound, but really full of assumption, if not of vain boasting, the
truth, on many subjects, is exposed to fall and become neglected.
The writer is aware that these remarks may not be popular with
some; but they may, nevertheless, be true, and have no less impor
tance, particularly in so far as the doctrine contended for in these
Letters is concerned.
Whether from design or otherwise — probably it is only incidental
to the state of the public mind,, considering how, to a great extent, it
is wont to be fed at present, but it evidently is tho fact that the doc
trines of religion, and especially the doctrine of predestination, has
not been so frequently the subject of discourse, as it is believed it was
formerly. Perhaps in some of its forms it was once made too promi
nent, at least in the discourses of some ministers; — or they, rather,.
may not have inculcated it in the best manner. Probably they erred-
in both respects.

INTRODUCTORY ESSAY. XXI
Yet why should the doctrine be passed over in silence, or laid aside
as useless, if not detrimental ? It is manifestly a great doctrine, both
of revelation and of reason. Only admit that there is a God ; and,
as He must necessarily have originated everything, and imparted to
everything whatever power it has, the doctrine follows, of course,
that nothing can be above him, or beyond his control. And admit
that God is wise, and acts with a view to some end, arid predestina
tion follows irresistibly, as is shown abundantly by Mr. Tucker.
The only question, therefore, would seem to be this: Is the doctrine
worthy, and important to be known ? and has it any practical relations
to make the knowledge of it useful ?
And here the answer must be obvious, and cannot be mistaken.
Certainly if every doctrine of Scripture, however minute, is profitable,
and none can be unimportant or without usefulness ; much more must
this be true in relation to a doctrine of such vitality and radical char
acter as is the doctrine of predestination. Its power with the con
science has been brought to view already, showing its agency in the
work of conviction and conversion. And if it should be objected, as
it sometimes has been, that it discourages effort and deadens zeal ;
though we may admit that this is sometimes the case where the doc
trine is abused, yet it is only in such cases that it has this effect; and
where it is rightly received, it is, on the contrary, the very spring and
life of all effort and zeal ; as, for instance, none are so earnest and
persevering in prayer and the use of means, as they who realize most
strongly the truth and practical importance of this great doctrine.
And we see why it is so. For this doctrine brings God continually
before the mind. We see him working around us. He speaks to us
in every event. Therefore this doctrine at once promotes holiness of
heart and life, through reverence, and fear, and gratitude, and love ;
while it excites also and animates to duty, through confidence and a
well grounded hope that exertions made in obedience to God and
dependence on Ilim will not be without effect.
The neglect, then, of the doctrine of Predestination in the present
state of the public mind, or the misuse of it, perhaps, in some cases, is
a reason why, considering its importance and usefulness, it should be
brought before the public, and commended especially to ministers and
candidates for the ministry. It is plainly a great doctrine of religion,
both natural and revealed.

XXII INTRODUCTORY ESSAY.
Let it, then, be investigated. Let it be proved and established
by the proper evidences. And if it is liable to abuse, let it be properly
guarded ; and let its right use, and in that case its powerful, salutary
influence be searched out and faithfully employed.
The Editor cannot but hope that the discussion of the' subject so
clearly and copiously by Mr. Tucker, may be of great service to many
who may read his Letters ; and though he would have been glad to
have had them published in this country at an earlier period, he flat
ters himself the publication of them now will still he thought timely
by many. Some at least, whose judgment the community are ac
customed to respect, have thought well of the republication, and
wished it might go forward. For, though not exactly upon the topics
which have interested so extensively the theological reading commu
nity for the last few years, they yet bear, notwithstanding, in a great
many points, on kindred topics. They come, too, as the testi
mony of an uninterested, independent, unprejudiced witness. The
surface of the water has now and then been a little ruffled ; here and
there, indeed, the commotion has sometimes been considerable. May
it not be hoped that these Letters will have a tendency to tranquilize
and smooth any commotion that may remain ?
Charlcstown, June, 1835,

PREDESTINATION CALMLY CONSIDERED;
IN A SERIES OF LETTERS.
LETTER I.
Preliminary remarks. — Plan of the discussion. — Fixedness of events
from the nature and connection of cause and effect.
My Dear Friend,
Error in principle, will be productive of error in practice,
and attended with as awfully fatal consequences. Certain
it is, God has as much regard to what we think, as what
wc do. If our thoughts of Him correspond not with his
revealed will, it is as criminal in his sight, as any outward
transgression : for to discredit what He saith, is making
Him, who is truth itself, a liar; and is, consequently, a fault
equally punishable with any outward breach of his holy
law. Predestination is, most certainly, a revealed truth — there
being scarce a chapter in the Bible without some traces of
it — and did not men set their reason above revelation, no
doubt would arise about it. And reason, respecting things
concerning God, ought to submit to the revelation He has
given of them ; because, it is impossible for creatures to
•2

14 PRELIMINARY REMARKS.
judge what is reasonable of God, but from what He reveals.
His word is truth, and must be so, whether consistent with
our notions, or not. Nor is a truth less a truth, because we
cannot comprehend it, nor deduce it from principles within
the compass of our minds. Nothing can be, in its own na
ture, unreasonable, that God hath revealed ; but, contrari
wise, must be rational in the highest degree : and the rea
son why we cannot see it thus, is, not because there is any
real absurdity in the thing itself; but, because of our igno
rance of its true nature ; and also, because of our pride, in
setting up our judgment as a rule, in things far above its
sphere. There are many things in nature, which, we know-
as infallible truths ; when, at the same time, we may as
soon comprehend Deity, as tell how, or give a reason why,
they are so. Who can describe how spirits act upon mat
ter ; or how volition directs and regulates the actions of the
body 1 Who can search out the real essence of a grain of
sand, or a blade of grass ? And if things so near us are in
comprehensible, is it any wonder that some things God has
revealed in his word, are so? If the works of God are in
scrutable, can we suppose God himself to be comprehensi
ble ; or, that what He has made known of himself is capa
ble of full investigation by our shallow understandings ? If
there are mysteries in nature, can we suppose grace to be
without them 1 Shall we discredit a truth and pronounce
it absurd, because our depraved" and limited reason cannot
explore the secret of it ? We should think it highly ridic
ulous for a blind man to deny the existence of light, when
he has the joint evidence of so many millions in favor of its
truth ; and is it not fully as absurd to reject a truth of rev
elation because our comparatively blind reason eannot com
prehend it, when the witness of God is more to be depended
on, than that of all created beings united ? But thus unac-

PLAN OF THE DISCUSSION. 15
countably absurd do those act, who deny the truths of revel
ation, because they are above the comprehension of their
limited powers. If their conduct in other things were con
sistent with this, they must of necessity, deny their own ex
istence. But though there are some truths which are above the
reach of reason, and which depend alone on revelation for
their certainty ; such as the doctrine of the Trinity ; the
union of the divine and human nature in Christ, with many
more ; yet there are others which are fairly deducible from
principles of reason : among which I include the doctrine of
Predestination ; -which, therefore, I shall accordingly at
tempt to demonstrate in the following Letters.
The plan on which I shalLproceed, is, 1. To prove that
there is, and must necessarily be, such a certain fixed state
of all events from eternity, both as to time, place, mode, Tind
circumstances, supposing no decree of God concerning them;
as there must be on supposition, God eternally, absolutely,
and unchangeably decreed them. 2. To show from a
few considerations, the great probability, of God's irreversi
bly determining all events from eternity ; and, 3. To
show the absolute impossibility of God's not having immu
tably and irreversibly willed, appointed, ordained, fixed, and
determined, (either effectually or permissively,) from eternity,
whatsoever comes to pass.
I. I shall attempt to prove, that there is, and must ne
cessarily be, such a certain fixed state of all events from
eternity, both as to time, place, mode, and circumstances,
supposing no decree of God concerning them; as there
must be on supposition, God eternally, absolutely and un
changeably decreed them. And this will appear,
1st. From the nature and connection of causes and events,
and their dependence one on another..

16 FIXEDNESS OF EVENTS.
It is a self-evident truth, that all events from the beginning
to the end, are one continued series of causes and effects.
All things, their places, circumstances, and time, are events
or effects which naturally follow their causes. There can
not be an effect without a cause, nor a cause without an
effect. To suppose either would be a contradiction. There
is no effect but is necessarily dependent on its cause, nor
any cause but is necessarily connected with its effect.
Every event is the effect of something prior to itself, which
is its cause, or the reason why it exists. This cause is the
effect or effects of some thing or things antecedent to.it or
them ; and so the relation of cause and effects holds on to
the beginning of the series. Or, we may invert the order
and say, causes produce effects ; these effects becomes cau
ses, and produce other- effects ; these effects also become
causes and produce effects in their turn : and so on to the
end of the chain. The same cause, in all respects, would
necesarily produce the same effect : but, as there cannot be
two causes, in all respects the same ; so, there cannot be two
events in every point the same : for, they must necessarily
differ either in time or in place. If they agree in time, they
cannot in place ; if in place, not in time. And consequent
ly, there never can be two causes, nor two effects precisely
the same. Two causes exactly the same except in time,
will invariably produce like effects, except in time. Two
causes, similar in everything but in place, will produce ef
fects exactly similar, but in place. And it is, I apprehend,
a certain truth, that so far as causes differ from one another,
in time, place, and mode, so far will the effects produced,
differ also ; and the nearer causes approach each other, the
greater similarity will there be in their effects. Pour water
on a declivity, and it will ever run off; the greater the de
scent, the swifter it will run, invariably. Throw anything

FIXEDNESS OF EVENTS. 17
in its way, it will naturally stop and take another course.
Pour it directly perpendicular on a perfectly level ground,
it will run in all directions alike, until it spreads equally
over the surface ;"~and pour it on a thousand like planes, it
will produce the same effect. This will hold good in all
causes and events whatever ; and it shows that effects are
invariably connected with their causes, and necessarily
follow them. It never was known that water stood on a
declivity without being dammed up, or that a stone ever
rolled on a plain without being impelled by some foreign
power, or that two like causes produced contrary effects.
And therefore it must be an infallible truth, that there is an
inseparable connection between every cause and its effect ;
and consequently, as every cause, except the first, is an
effect which necessarily follows its cause ; every event is,
and must be, a fixed thing ; so that if the first link in the
chain be put in motion, all the rest will follow. There will
not be an event through the whole compass Of time, in the
whole creation, but is the effect of some cause, which is the
reason and ground of its existence. And whatever the cause
which is the reason or ground of an event, may be, it also,
must be an effect of a prior cause ; and so on to the first
cause of all. Consequently, if the series be once begun, all
must inevitably follow.
Though these things at first sight may appear strange to
some, yet I am persuaded, if they are attentively examined,
they will be found indubitably true. Whenever a cause is
fully known, we are never at a loss what effect it will pro
duce. We are daily conversant with a thousand things,
the effects of which we are as certain before their existence,
as after. And did wc fully know the time, place, nature,
and tendency "of every cause ; we should as certainly know
every effect, its time, place, nature, and tendency also ; and

18 FIXEDNESS OF EVENTS.
clearly see that. there is not, nor can be in reality any such
thing as chance, accident, or contingency in the world : we
should see all things come to pass according to a fixed inva
riable rule; and our knowledge, would extend to futurity;
we should as perfectly know things to come, as we know
those that are past. It is known that astronomers can tell
events that will happen, twenty, a hundred, or a thousand
years to come; such as the positions of the heavenly
bodies ; the eclipses of the sun and moon, the ebbing and
flowing of tides, &c. It is evident these events can be
traced backward or forward to almost any number of years.
And I doubt not but all other events, whether past, present,
or to come, might be as fully traced, were their causes as
fully known.
But if this be the case respecting what we know, why
not with those things we are ignorant of? Our ignorance
of causes, does not make "effects, in themselves contingent ;
though it may make them appear so to us.- Perhaps noth
ing in nature has more the appearance of chance, to those
who are ignorant of their causes, than eclipses ; yet this
ignorance in the wild Africans, does not make these eclipses
contingent or casual in themselves, though they appear,. so
to them; for nothing appears more regular and certain,
when the cause is perfectly known. A fall from a horse,
a broken bone, with numberless other things, are called ac
cidents, misfortunes, and the like ; but this is owing to our
ignorance ; for had we, seen the various combined circum
stances that became the cause, reason, and ground of the
event, we should see, also, that the event was not a casual,
or accidental thing; but a certain consequence of such an
tecedents. And could we trace the various circumstances,
which became the cause, reason or ground of the event,
we should find them also to be effects of prior causes; which

FIXLDNISS OF LVtNTs. l9
causes being known, would infallibly discover those circum
stances to be the necessary result of those causes; and so
on to the beginning of the series.
It is evident, then, that there is not any such thing in
reality, as chance or contingency;, and that' it is our ignor
ance of causes which makes them appear so: for when a
cause is perfectly known, the event is never supposed to be
accidental. From all which, I humbly apprehend it to be
demonstrably evident, that all events, of every kind, are fixed
and permanent — that the chain once begun, the last link
is as certain-of existence, as the first — that all future events,
as they depend on causes now existing, are as certain of be
ing, as those already past. And consequently in this re
spect, are the same to us, supposing no decree of God con
cerning. them, as on the supposition that He absolutely and
unchangeably decreed them.
I am aware that prejudiced minds may raise many ob
jections against the foregoing ; as, for instance, that many
things often occur which turn effects into a different channel
to what, else, they would take; that man, on the foresight
of a cause having a tendency to produce a disagreeable
effect, turns, by his own agency, both cause and effect out
of the course in which they would otherwise run: that God
by his own immediate interposition, changes the series of
events from what, otherwise, ,.the.y -would be. But these, or
ten thousand such objections,. J \ not the least tendency
to destroy their stability, but ra,„ " ^ firm them. For,
as a thousand things may combine*^ . -ii ' Ifluction of an
event, the least alteration in one circu . . .will produce
,.„. „ , . 'xist. Aiu-/
the event different from what otherwise 4_^_ r**\ yea, it
¦^^^vsirir , ,
would make it another cause and anotb < .ffect. - But both
in the one and in the other, the event will be whaF either
cause has a natural tendency to bring forth. And as this
circumstance or variation must be the effectof another cause,

20 Fixedness of events.
it also must necessarily exist, arid consequently could not but
be as it is. And this will hold good in any supposed acci
dental circumstance whatever. And with regard to the im
mediate agency of God, who turns and changes the course
of events when He pleases ; it only proves, that He is the
sole Ruler and Guider of events; and that none exist but
such as are agreeable to his sovereign will and pleasure.
These things, well weighed, must leave the unprejudiced
mind without a doubt of the certain fixedness of events, and
that they could not be otherwise than they are, without sup
posing a change in the first cause. Wishing you to exam
ine these things with candor, I rest youiJs.

LETTER II.

Fixedness of evfents from their futurity, and from the knowledge God
has of them.
My- Bear Friend,
Having in my last shown, that the fixed and certain state
of things is manifest, from the nature and connection of
causes and events ; I proceed now to a farther proof,
2dly. From their futurity:
It is a self-evident truth, that all things, modes, times,
places, connections, relations, and every circumstance that
ever did or shall exist, were future from eternity. Whatever
exists to-day, was future yesterday, and from the beginning.
To-morrow's events are future to day, as are all succeeding
ones to the end of time. The events of all succeeding gen
erations were future to Adam, and were then such as would
take place in the time, and manner, they have, and do. If
an event be future, it is as certain of existence, as that which
is past. If it be future to such a time, in such a manner,
and to such a place, it is certain of being at that time, in
such a manner, and at such a place. The non-existence of
things destroys their futurity : for, what will not exist, can
not be future ; but, what is future, must exist. And though
its futurity doth not give it being, yet, it ascertains it as
much as a thing past does its once existing. Our ignorance
of future events does not make them doubtful in themselves.
We may not know when any of the planets are in conjunc-

22 FIXXD-VESS OF EVENTS.
tion or opposition ; when an eclipse will take place in either
of the luminaries, in future: yet, these events, themselves,
are as certain, and will as certainly take place at the time
to which they are future, as though we knew them ever so
perfectly. Our existence was future from the beginning,
and we have being accordingly ; consequently, our existence
was a fixed thing. It is a common, but true saying, that,
'what must be, will be;' we may improve it and observe
that, whatever is future must be ; if it must be, it will be ;
and if it will be, its existence, is a certain and fixed event.
And as all things were future from eternity, they were fixed,
permanent, and certain, arid would be, are, and must be,
in all respects, as their beings have made appear.
But as these things are self-evident, I need not enlarge,
and therefore observe,
3dly. That the fixed state of things appears, not only
from the nature of causes and effects, and the futurity of
events; but, also, from the knowledge God hath of, and
concerning them.
He that is God, must be omniscient ; and he that is om
niscient, must be God. Godj and the Omniscient, are terms
in all respects synonymous. Omniscience is essential to
Deity ; or, rather, omniscience is God, and implies a being
whose wisdom and knowledge is without bounds, and im
mutably the same from eternity to eternity. The Scrip
tures testify of Him that, ' his understanding is infinite,' and
if so, He must eternally know all things, and the circum
stances thereof, even to the falling of a sparrow or the shak
ing of a leaf. Nothing, though ever so minute, could es
cape his most perfect comprehension. To suppose otherwise
is to suppose a possibility of increase in it, and consequent
ly, to destroy his omniscience, and, in effect, deny Him to be
God. Now, if God had, from eternity, a perfect knowledge

FIXEDNESS OF EVENTS.

of all things and the circumstances of them ; it follows that
all were eternally fixed and certain : that is, they are events
that would, and must infallibly have existence. Whatever
is known to be, must be, or it cannot be said to be known.
It is true, knowledge gives not being to the thing known :
but if the knowledge of it be accurate and true, it gives an
infallible certainty of its existence. We know a thousand
things, which, though our knowledge does not give, yet it
undoubtedly proves the certainty of their being. The
knowledge of things future proves their existence at the
known time, with as much certainty, as the knowledge of
things past doth their having had existence.
Therefore the argument stands thus :
1. Whatever is perfectly known to be, in any manner,
at any time, must infallibly exist, in the manner, and at
the time known : and, consequently, is fixed and certain.
2. But God from eternity knew perfectly all things, with
their times, modes, and circumstances, that ever did, or will
exist. Therefore,
3. All things with their time? "" ^es and circumstances,
were fixed from eternity, anr] ¦ \ those, which would
infallibly, without the least-^yr 'a^^have being.
These things, I appreheri., , a»& ^lf-evident, and cannot be
denied without giving up the omniscience of God, which
would deprive Him of his essence, and be in effect atheism.
On the whole then, I apprehend, it demonstrably appears,
that the opposers of Predestination cannot have the least ad
vantage by denying the sovereignty and eternity of -God's
will or purpose, or his fixing and determining all things that
ever shall come to pass. For, as causes and effects, means
and ends, will have their certain accomplishment; as every
future event must have existence; and as God knoweth all
things, and consequently all things must exist as known ;

24

FIXEDNESS OF EVENTS.

it can make no difference with regard to things themselves;
nor to us, in some respects, whether they take pjacc in vir
tue of God's sovereign and irresistible decree, or some other
cause orcausesunknown. A cause, — a first cause there must
be ; for there cannot be an effect without it, and it will be
difficult, yea, impossible to prove any other but God himself.
Thus I have endeavored to prove the first proposition, and
,think its truth clear and evident, even to a demonstration ;
and though prejudice may raise many objections, yet, I hum
bly believe that nothing can be urged sufficient, in the least,
to invalidate the evidence given, or that will not admit of a
fair and full confutation.
I hope you will examine these things with all possible
candor, and endeavor to divest your mind of partiality and
prejudice ; remembering that God requires us to think of Him
consistent with what He has revealed of himself in his word.
If his word is not our rule, we are sure to err. This is our
only guide, the only criterion of truth. And that the divine
Spirit, by his word, may lead us into all truth, prays
Your sincere Friend.

LETTER III.

Same subject continued  Stoicism disclaimed. — Probability of God's
choosing and fixing things, from supernatural and extraordinary
events, and, from prophecies and their fulfillment.
My Dear Friend,
You may think, perhaps, that some of the principles
already laid down, bear too near a resemblance to the fate of
the stoics, who held, (some of them at least) that all things
followed each other, and were connected together in one
continued series, by an immutable tie from eternity. But as
we do not deify matter, nor believe it eternal, we naturally
suppose that the order of events had a beginning, and that
God the first cause began the series. And though, certainly,
there is a natural and infallible connection between cause
and effect : yet, we do not believe they follow each other so
as to supersede the divine agency, in the supporting, guiding,
and directing all events to the noblest ends. But, on the
contrary, we maintain, not only, that God is the sole Ruler
and Guide of all events; but that He actually determined
their existence — the time when — the manner how — and the
place where, from eternity. Therefore the blind fatality of
the stoics cannot, justly, be charged upon us.
Having proved that there is, and must necessarily be, such
a certain fixed state of all events, supposing no determina-
3

26 SUPERNATURAL EVENTS.
tion of God concerning them, as there must be, on the sup
position that He absolutely and irreversibly determined them ;
I come now,
II. To show from various considerations, the great prob
ability of God's immutably choosing and fixing all of them
from eternity. And,
1st. The probability of this appears from the many super
natural and extraordinary events that have taken place in
the world in consequence of the immediate agency of God ;
by which, the then present course of events has been stopped,
and others, far different in their consequences have followed ;
as the bringing a flood upon the earth, and destroying all
flesh, except Noah and his family ; the confusion of tongues,
in the land of Shinar, at the building of Babel ; the destruc
tion of Sodom, with the cities of the plain, and the turning
Lot's wife into a pillar of salt ; the calling of Abraham ;
multiplying his seed in the land of Goshen ; the many mira
cles before Pharaoh, and judgments upon Egypt ; dividing
the Red Sea, preserving Israel and destroying the Egyptians ;
the many miracles in favor of, and judgments upon, Israel,
while in the wilderness ; the driving out the nations before
them, and placing them in Canaan ; the many interpositions
on their behalf, and the judgments executed on them
there ; and at last scattering them all over the earth, and
keeping them to this day, though thus dispersed, a dis
tinct people from all the inhabitants of the globe : all these
are events brought about by the all-powerful arm of Jehovah,
as the effect of his sovereign will and purpose, by which the
course of events has been stopped, changed, and cavried into
a different channel, times without number, as Scripture
abundantly evinces. And I think it no less true, that God
has thus interposed, not only with regard to this people, but
also with regard to all the nations of the earth, from their

SUPERNATURAL EVENTS. 27
beginning to this day. Indeed this is manifest from their
histories. And not only history, sacred and profane, but daily expe
rience gives ample proof of the immediate interposition of
divine power, by which millions of events are prevented that
would otherwise have had existence, and birth given to as
many more, which, else, would never have had being. And
here, all the elements, yea, all creation are his instruments.
His thunders roll, and shake the heavens and the earth.
The forked lightnings fly, and deal destruction all around.
Trees, herbs, and fruits are blasted. Beasts are struck out
of .the list of breathing existence. And man, when by
the Almighty arm, the subtle fluid is directed to that end,
untimely falls a victim to it. — He commands, and .the winds
obey Him. Hurricanes arise, and spread devastation far
and wide. The sturdy oak, the towering pine, and whole
forests bend beneath its force ; and though deeply rooted in
earth, and intermixed with rocks and clay, all are too weak
to hold their strong and numerous fibres. One blast levels
their lofty heads with the ground, and raises their roots on
high ; while the weaker branches, torn and driven away by
the mighty gust, lie scattered over the neighboring plain.
Yesterday, we beheld the friendly harbor, where navies rode
in safety, without the least apparent danger ; to-day, the
tempest roars and beats on all the coast. Now, these float
ing castles of the ocean, these stately vehicles of commerce
and wealth, incapable of withstanding the mighty torrent,
are driven on roeks and sands, and in a moment, dashed to
pieces. Their unhappy tenants perish in the briny flood,
and all the shore is covered with the wreck and dead. — He
gives the word, vapors arise, and gather into clouds ; these
thicken and darken the hemisphere, till becoming too heavy
for the supporting air, they pour their contents in hasty show-

28 SUPERNATURAL EVENTS.
ers upon the earth. The rivulets rise and increase the
larger streams; these swell the rivers, till, bursting their
bounds, they sweep the whole adjacent country, as it were
with a besom of destruction : their weighty waves bear all
before them, and villages, towns, and cities, man and beast,
fall a prey to their fury. — He commands, the air is filled
with pestilential vapors, and men suck in death with every
breath. — Anon, He causes the sword to go through the land,
to cut off whom and whatsoever offends Him. Or, He opens
the earth, and buries in a moment, towns, and cities, with
thousands of their inhabitants, within its capacious tomb.
In a word, He makes the meanest of his creatures, some
times, the instruments of his vengeance, and a means of
turning the course of events to the fulfilling of his own pur
poses. Now, none, I apprehend, will assert that these extraordi
nary events take place without the direction and and agency
of God. It cannot be supposed that fire, air, earth, and
water, or any other creature, can thus act by its own power.
God, the first cause, who gave them being, gives them
motion ; directs their course ; keeps them within the bounds
prescribed, and says to all, ' hitherto ye shall go and no
further.' The power of God is certainly exerted in these
tremendous commotions. And if so, they must be the effect
of his purpose. For it is impossible for God to exert his
power contrary to his will ; nor can. He act without design.
But whenever He puts forth His power, He must determine
so to do, and must knoio his own motive, and the end to be
obtained thereby. For, doth it not appear that great and
important ends are answered by these events? And we
know the instrument neither had, nor could have had, these
ends in view. The fire and brimstone had no intention of
destroying Sodom and the cities of the plain : nor did the

FULFILLMENT OF PROFHECV. 29
locusts, frogs, and lice, intend to plague the Egyptians.
And though these ends were answered by them, they could
be no more than passive instruments in the hand of Him
' who worketh all things after the counsel of his own will'
It was He that sent the flood, to stop the flood of wicked
events that else would have taken place. He confounded
the language of the people, to stop and abase the towering
thoughts '¦*/ those vain builders who dared to mistrust the
veraciett i . >f lim who had said, ' the waters shall no more
vjec* .
become^ fr[^>d to destroy all flesh ; ' and, also, to fulfill his
own d v-wine jfii scattering them and filling the earth with
inhab /' His dealings with Israel, and with the nations
of old .,j.,'i t heir account, as well as all the extraordinary
interpositions of divine power from the beginning to this day,
were also for like ends; that is, to bring about and accom
plish his infinitely wise purposes. Therefore, as those events
stood in connection with, and became causes of, succeeding
ones, which must be known to Him who knoweth all things ;
there is, I think, the greatest probability that He eternally
determined whatsoever should come to pass.
2dly. This appears probable, also, from the prophecies of
Scripture, and the fulfillment of them.
I shall not attempt to enumerate these prophecies ; it will
be sufficient for rny purpose to speak of them in general.
The prophecies concerning the Messiah and his kingdom,
with their fulfillment, are glaring proofs that God, from the
beginning, determined a great part, at least, of the events
that have existed since the first promise and prophecy of Him
to Adam : for, some way or other, they have stood connected
with this, and the subsequent prophecies of him. The whole
book of God is interspersed, yea, we may say, filled with
prophecies and promises relative to Christ aud his Church,
numbers of which are fulfilled, while many now are, and will
*3

30 FULFILLMENT OF PROPHECY.
be, fulfilling to the end of time ; for not one jot or tittle shall
fail till all be accomplished.
The prophecies, respecting the nations of the world, are a
further evidence of God's determining the greatest part of
events before they exist. Perhaps there is no nation, people,
or tongue, on the face of the earth, but God has afore declared
their circumstances in some respect or other; it is evident to
demonstration, that He has done so with respect Ml a great
part, numerous instances of which might be gi^^t but, as
you have an opportunity of searching the sa*ti? volume,
where you have abundant testimony of these thiouJ'! shall
waive it. \ires, t
I would observe here, that these prophecies are fri^a. mere
foretelling events by tracing effects from their causes, as
astronomers foretell eclipses and the positions of the ieavenly
bodies ; but, they are spoken of in a positive strain, as what
should take place ; not, merely, as effects of such and such
causes ; but, as that which God himself would bring to pass
by his own immediate agency.
Now, as the fulfillment of those prophecies stands con
nected with, and depends in some measure on, millions of
millions of other events, (if not on all that exist) the fail
ure of which would prevent the accomplishment of those
propheoies ; I humbly apprehend, there is more than a prob
ability, that God determined, not only the events prophesied
of, but all others. I am, yours, &c.

LETTER IV.

Same subject continued. — Probability of God's choosing and fixing
things, from the dependence of creatures on God. Analogy of human
and divine power.
My dear Friend,-
Having in, u.y last shown the probability of God's order
ing all events, »frm his extraordinary and miraculous inter
positions, and re tin the prophecies of Holy Writ ; I come,
3dly. T, siMl fc" that this appears further, from the depend
ence of crea.ur?h1 on God, for their existence and continuance
therein. _ uest,!
Neither ^<>s,,nor any other creature, exists at anytime,
in any situation1, one moment, independent of the supporting
power of God. He that gave us being, upholds us therein,
every instant of time we exist. Our existence in life yester
day, is no foundation for our living to-day. The existence
of a shadow one moment, is no ground of its existence in the
next : let the sjn ceise to shine, or the intervening substance
be removed, it instantly vanishes, nor leaves the smallest
trace behind. So that, did not God unceasingly hold us up,
though yesterday we might shine in all the bloom and vigor
of life, to-day we should be breathless, and our flesh turn to
corruption. ' By Him we live and move and have our being.'
' He gives to all, life and breath and all things.' There is
no mornent of our existence, but his power is exerted to

32 analogy.
maintain and continue it : with unremitted energy, it fills
heaven and earth, grasps ,the universe, and rules, supports,
directs, and guides every atom. Tell me, who exists a
moment without, or independent of Him, and I will tell you
who is God besides Him. God alone is independent, and
there can be only one independent being ; cosequently, all
but one must be dependent, and ever be supported and bound
ed by Him who is independent. It follows, then, if his
power is continually exerted to support his creatures, it must
be his will to exert it ; and if it is his will, as He perfectly
sees the effects and consequences of his exerting it, there is
the greatest reason to believe that all these effects and conse
quences are, also, according to his will. .For it cannot be
supposed that He exerts his power to product! that which is
contrary to his will. Hence, therefore, thesis, at least, a
great probability that He determined every Ve s>rit before its
existence. But, ^f s'~
4thly. This further appears, from thepowSMC^nd faculties
given to man, which, in God are superlati* degree, or
rather without any degree. — By these powt^-Mnean those
which constitute intelligent agents; and which distinguish
them from all other beings.
But what I have a particular respect to here, is, 1. The
understanding, or power of perception and judgment; or,
rather, a capacity of receiving and retaining ideas; forming
propositions, by uniting and comparing them : reasoning
upon and about them, to discover their agreement or disagree
ment, and drawing conclusions therefrom : and, 2. The will
or that faculty of the mind which prefers one thing above, or
before another, according to the view the understanding has
of it ; expressed by willing, nilling, choosing, and refusing.
I shall not attempt a particular definition of these facul-

analoov. 33
ties : but only speak of them as far as it suits my present
purpose. The understanding does, or ought, at all times, to direct
the will in its acts ; and it will ever do so, where the mind
is entirely unbiased by prejudices. It is true, that love,
hatred, anger and revenge, may so far bias the mind as to
influence the will to acts contrary to the judgment of the
understanding. But where these are not, I apprehend, it^is
impossible for the understanding to form any judgment, or
draw conclusions about anything that concerns us, without
some act, or acts of the will immediately following ; which
act, or acts, direct our conduct respecting that thing. For
I think it manifest in every man's experience, that, whatever
choice he makes, he will execute, if he have power sufficient,
and time and opportunity give leavei And it is the. un
doubted procedure of every man to endeavor to carry his
purpose, will, and choice, into e-r ^fution. As the will ever
follows that which in the mind's present view seems most
agreeable and best, it cannot . \ desire and attempt its ac
complishment. There is no man with regard to himself;
no master of a family ; no governor if a city ; no command
er of an army, or king of a nation, but would, if it were in
his power, have all things done, in every station, according
to his own will and choice. And, indeed, it would be right
that the purposes of each should be executed, if they arose
from a right judgment. But, as men, through the darkness
of their understandings, so often err in judgment, and make
a wrong choice, it would bring things into the utmost con
fusion to attempt it.
But without enlarging here, this, I think, is clearly evi
dent ; that every man forms a judgment about every
thing he views concerning himself, whence arise some acts
of his will or choice respecting it ; and this choice he will

34 analogy.
execute, if his mind remain the same long enough, and it be
in his power. I apprehend it is in the very nature of the
powers of the soul thus to direct and do. Therefore, as God
possesses these powers without measure or degree, (for it is
declared of Him, ' His understanding is infinite,') He must
have eternally had the most perfect idea of all things,
in all their various relations. He must have known them
all, in their diversity of times, places, modes and connec
tions. Every atom, in its simple or compound state, must
have been ever perfectly present to his view. Their nature
and properties, and the effects they would produce, under
their various modifications, must have been eternally, most
intimately known to Him : and He, as infinitely wise, must .
have been able to judge, with the utmost precision, of the
propriety of all and each to answer any end proposed. And
thus judging, his will must be according to the judgment
formed : for He could k * but choose that which He, as
omniscient, saw fittest arid best to be chosen. In a word,
as God must have absoLare^ comprehended and known,
from eternity, what has, a8i§] aim will exist ; He must have
judged, with the utmo.t accuracy, the fitness of things ex
isting as they do. And as his power would ever prevent
that which his wisdom judges improper, I think it more
than probable that all things exist as the effect of his will
and choice.
These things would admit of a much larger discussion,
and many more considerations might be added here from the
perfections of God ; but as I shall particularly speak of the
divine perfections, when I come to show the impossibility
of God's not having eternally fixed and determined all
things, I shall waive the consideration of them on this
head. In the mean time, I would humbly hope, that what

ANALOGY. 35
has been said, will prove in some measure convincing; and
if so, I shall think my labor doubly recompensed.
I am sensible, objections may arise, and things may be
suggested, as consequences of what has been said, that may
not wear a pleasing aspect. But I hope, ere I have done,
to remove every doubt which can with any propriety be
raised against the truth I contend for.
And now, entreating you to consider these things, with
impartiality and candor, and to pray for direction to form a
right judgment of them, I rest, Yours, &c.

LETTER V,

The doctrine argued from a consideration of the perfections and works
of God. 1. His perfections. — 2. His eternity and omnipresence.
My Dear Friend,
Having proved that there is, and must necessarily be,
from eternity, a certain fixed state of all events, their time,
place, mode and circumstances, even supposing no decree of
God concerning them ; and also shown, from various con
siderations, the great probability that God eternally deter
mined their existence : I come now,
III. To point out the absolute impossibility of God's
not having immutably and irreversibly willed, appointed,
fixed and determined (either effectively or permissively,) from
eternity, whatsoever comes to pass. And this I shall at
tempt to do, 1. From the perfections, and, 2. From the works
of God.
1 st. From the perfections of God.
By the perfections of God, I mean those excellencies
which are essential to his nature ; which characterize and
distinguish Him from all other beings : or, (in different
words,) which constitute the essence of DEITY, and cannot
be found in any creature. Such as infinity, eternity, omni
presence, &c.
Here let me premise two things :
1. That those excellencies, which are ascribed to God,

ETERNITY AND OMNIPRESENCE. 37
are not to be considered as accidents, adjuncts, or qualities
of a subject ; but as the subject itself. Whatever is justly
predicated of God, is God ; and cannnot be separated from
Him, without destroying his nature, deity, and existence.
— And,
2. That notwithstanding we ascribe various perfections
to God, they are not to be considered as separately subsist
ing in Him. They are all one in the unity of the divine
essence. And although, to assist our ideas, there is a dis
tinction made, according to the various displajrs, or man
ifestations of the divine, mind ; yet it is easily observed by
an attentive examiner, that there is such a union and
oneness in the attributes of the Deity, that each severally
involves the whole ; so that if either be wanting, the whole
must cease.
They who oppose the doctrine of predestination, affect to
deny it, on the supposition of its being contrary to the per
fections of God. I hope to make it appear that this pre
tence is entirely groundless. Permit me to ask you, my
friend, — Did you ever calmly, attentively, and impartially,
consider the divine perfections, with a view to this point?
Have you ever considered them in their connection, harmo
ny and dependence on each other ? If not, you build your
objections on a very precarious foundation ; and, it may be,.
the superstructure will resemble that built on the sand, when
the day of trial comes : to prevent which, let me call your
attention, for a few minutes to the serious consideration of
the attributes of God : and first, his eternity and omni
presence. Eternity is that perfection of Deity, which implies infinite
duration ; to the utter exclusion of beginning, succession or
end. We naturally judge of eternity by our ideas of
time, and conceive of it as a constant succession of mo-
4

38 ETERNITY AND OMNIPRESENCE.
ments, gradually accumulating to countless ages. But the
eternity of God, or, God as eternal, must not thus be con
sidered. For to suppose a succession in .Him, were to sup
pose Him a changeable being ; for in that case, He must be,
this moment, what He was not the last : namely, • — older.
Besides, if this were true, He could not be omnipresent : be
cause there would be moments to come, which now He pos
sesses not ; yea, which would always be at an infinite dis
tance from Him. This also, would go far to destroy his
omniscience : for He could hardly be supposed to know
that which would be infinitely removed from Him. There
fore we must separate from Him, all ideas of time ; or a suc
cessive quantity of days, months and years.
God, the eternal, is not what we understand by duration ;
but He fills it as an infinite area would fill an infinite circle ;
not by extension, nor by accumulated existence ; but at once,
and in such a manner, that the whole of infinite duration is
always and alike, present. There is neither before, nor af
ter ; but eternity past, present and to come, is ever with Him,
an absolute now. ' One day with the Lord, is as a thou
sand years, and a thousand years as one day.'
The omnipresence of God, implies his being everywhere
at once, and forever. His omnipresence includes his eter
nity, and eternity his omnipresence. The one cannot exist
without the other. For omnipresence supposes eternal du
ration present to Him, which could not be, were He not eter
nal : and eternity supposes the same ; which could not be,
were He not omnipresent. Eternity supposes Him to fill a
boundless duration ; omnipresence, an infinity of space.
Each includes each, and both. On the whole, then, and to
convey my conceptions as concisely as possible, I would
observe : that God comprehends, is present with, and fills,
(by his will, power and wisdom,) at once, and always, an

ETERNITY AND OMNIPRESENCE. 39
infinite duration, and immensity of space. Or thus : — the
whole of the divine essence is at once present with, and fills,
every point of infinite duration, and unlimited space. Read
attentively the 8th of Proverbs and the 139th Psalm.
Now then, admitting the conceptions here given of these
two attributes to be just, and that God is an intelligent and
all-perfect being; it will undeniably follow, that not only
eternal duration, and infinity of space ; but also, all possible
existences in the eompass of both, must be invariably present
to his understanding, and be entirely subject to his will.
Nothing that ever did, or shall exist, but was completely
present in, and to, the divine mind, eternally before its ex
istence, as it can possibly be, when, or after it actually
takes place; nothing being either future or past to Him, but
all ever most intimately present, yea, more so than anything
can ever possibly be with us. But if all (to us future) exist
ences were eternally present to the divine mind, it is impos
sible that they should not, in every view, depend absolutely
on his will. When no created thing existed but in the
mind of God, it depended entirely on his will, unto what to
give being. And as the nature and the properties, the causes
and the consequences of things were equally present to God,
these also must exist, operate, and come to pass, by virtue of
his sole determination. *For his eternity and omnipresence
render it impossible that any cause or reason should arise,
either of any uncertainty in, or for any change of the divine
will. Even our wills are never in suspense about things of
which we have a clear view ; nor do our wills change, so
long as we retain the same ideas of the same things. And
God having ever the most intimate, true, and perfect idea of
all things, with their modes and effects, his will respecting
them can never be suspended, or changed, To suppose it,

40 ETERNITY AND OMNIPRESENCE.
were to suppose Him unwise ; which would destroy his De
ity ; and therefore cannot be.
Besides, the will of God is his essence, which (as before
proved) fills eternity, and admits of no succession. Suppose,
then (for example's sake,) that it is the will of God to direct
and influence, or effectually to permit me to write this disqui
sition on the doctrine of Predestination ; as I cannot possibly
write without his actual permission and supporting power,
my writing must necessarily be eternal in the mind of God ;
because nothing in Him admits of past or future. Succes
sion belongs only to creatures. What is now with us, was
simply and eternally present to Him. And what is eternally
past with respect to us, is, ever was, and ever will be, now
with Him. Consequently, whatever appears to exist, either
as the effect of his positive power, or of his sovereign permis
sion, (for by one or the other, all things must exist ;) his will
either way, must have been necessarily and unalterably fixed,
from eternity.
This would admit of more ample discussion ; but from
these few hints, I humbly apprehend, it will undeniably
appear, to any unprejudiced inquirer, that it is impossible
but God must have eternally fixed and determined all things
that have, do, or shall exist, from everlasting to everlasting.
For what should hinder his will from determining the end
from the beginning ? Or prevent his bringing to pass the
things before appointed ? Can an infinite mind, with all
possibilities present, suspend his own determinations, till the
effects of intervening determinations exist? Impossible!
Yet, into a thousand such contradictory absurdities, must
the rejectors of Predestination fall, unless they deny the
divine attributes altogether} as I shall endeavor, hereafter,
to make appear.

ETERNITY AND OMNIPRESENCE. 41
You will, I trust, seriously and impartially consider what
has been said. And may the good Spirit of our God lead
you deeply, and experimentally, into this truth, so glorifying
to God and so comforting to the soul. I rest, Yours, &c.

LETTER VI.
Same subject continued.— -Eternity and Omnipresence.
My dear Friend,
Who can find out the Almighty to perfection ? Can man,
by searching, find out God ? Can creatures of a day unravel
the inscrutable mysteries of the eternal mind ; and by their
scanty line measure the fathomless abyss of infinity 1 Shall
folly dictate to uncreated wisdom, and tell omniscience what
He ought to do ? Yes, vain man would be wise, though he
is born like a wild ass's colt ! Yes, man, proud man, is
prone to arraign the mighty acts of Jehovah ; and set up
his depraved reason, as a standard, by which to bring his
Maker to the test ! While unsinning seraphs deeply bow
at .the divine footstool, and receive each sovereign mandate
without a murmur, or opposing thought ; man, the dust of
time, fraught with rebellion in all his powers, dares to accuse
and condemn the sovereign counsels and conduct, and with
an effrontery not to be paralleled, presumes to charge them
with injustice and cruelty !
May that most holy Spirit of illumination, who actuated
the living creatures, and guided the eye-filled wheels in the
vision which the prophet saw by the river Chebar, fill
your heart, lead you into all truth, and inspire you with
understanding; that you may know the things that are

ETERNITY AND OMNIPRESENCE. 43
freely given us of God ! Let me entreat you to look up to
that Spirit, for direction and wisdom, while I further conside r
the arguments in favor of that grand truth for which I
contend. In my last, I considered, briefly, the attributes of eternity
and -omnipresence, as absolutely demonstrative of God's
having eternally predetermined whatsoever comes to pass.
And I am verily persuaded, none can consistently deny
that proposition without also denying those attributes, as
will yet more fullly appear, if we investigate a little further
what has been already hinted in brief.
I have affirmed, that the eternal and omnipresent God
must have had, ever, and at once, most intimately present to
his understanding, all possible existences,, from the highest
seraph to the meanest animalcule ; and from the most pon
derous globe to the minutest atom ; together with all their
natures and properties, tendencies and effects : and also,
that, at first, these could have had no existence, but an ideal
and intentional one, in the divine mind. For, there was in
eternity no being but God, whence any other being could
originate ; no other cause from which an effect could take
place ; nor could any event of future existing matter or spir
it, be secluded from his infallible knowledge. These things
granted, it must undeniably follow, that the subsequent
existence and operations, of all other beings, depended solely
and entirely on Him ; and his will must direct what, of the
universality of possibilities should actually exist and operate.
For, as their existence depended on Him, He could not give
it, without determining to give it ; his will and pleasure
must direct what should be, and when, and how. Things
could not give being to themselves, nor could they arise from
mere nonentity ; there must have been a prior efficient cause,
and this could be no other than God. It is most clear, then,
to the eye of reason itself, that God created the heavens and

44 ETERNITY AND OMNIPRESENCE.
the earth, and all things therein. It is alike clear that He
could not give being to them contrary to his will. It is evi
dent also, from the above perfections, that the -nature, prop
erties, and effects of things, were eternally present to his
view : nor could He give being to that, the existence of
whose .nature, properties, and tendencies, were contrary to
his determination, will and choice. Consequently all are,
and rnust be, according to his eternal purpose, and determi
nate counsel. In the very nature of things it cannot be
otherwise. To suppose the contrary, would be to suppose
that new acts of will continually take place in the divine
mind ; which would be attended with such derogation from
his perfections, and with such flagrant contradictions and
absurdities, that it cannot be admitted. Some of these, give
me leave to lay before you.
If any new volition, or act of will, were, at any time, to
arise in the mind of God ; it would destroy his eternity : for,
such new volition must necessarily have a when and a date
whence to originate ; that is, it must have a beginning ; and
its duration would be to be counted by moments, or succeed
ing lapses of time ; which supposes eternity divided, and
immensity to be measurable.
The supposition would destroy his omnipresence ; for this
new act, and the things concerning which it is put forth,
could not be eternally present or known to the divine mind.
It is, I apprehend, a self-evident truth, that no intelligent be
ing, whether God, angel, or man, can certainly foreknow a
future act of his own will. God, indeed, knows all the fu
ture volitions of his creatures : but then, they are not future
to Him ; but always and ever present. With regard to crea
tures, they cannot certainly know a future volition, without
having that very act of will present to the mind. The acts
of will are, in order of nature, prior to the knowledge of
them: consequently, our knowledge of a volition cannot

ETERNITY AND OMNIPRESENCE. 45
precede its existence. I cannot know my own determina
tions, until I have determined. And, I think, I may affirm
(though T would do it with the most awful humility,) that
[in so far as man can see] God cannot know his own will,
choice, or determination, until He has willed, chosen, and
determined. These things are clear and evident ; because,
the nature of the will is such, that it cannot be in suspense,
when the mind has a clear view of trie things about which
a volition is put forth.
Therefore, it is impossible that any new act of will can
arise, in a rational being, without a cause for that new voli
tion. There must be something in the view of the mind,
which was not there before, to be the occasion, ground, or
reason of this new act. But this cannot be with respect to
God ; because it follows, from his omnipresence, that all fu
turities are, at once, and ever, most perfectly present to, and
with Him ; and therefore no occasion, ground, or reason, can
arise in his mind to produce any such new act. Conse
quently, if any new volition be supposed to take place, it
must be from no motive, reason, or ground, whatsoever, and
to no end ; because, nothing new, or unknown, can come up
to his view, to direct the will into a new channel. No new
end can present itself to Him, nor any new plan or scheme,
possibly take place in such a mind as his. Therefore, if any
new volition could have existence in God, it must be without
choice, design, motive, or end; which would be a contradic
tion and absurdity altogether, and sink the Omniscient to a
level with an idiot.
Another intolerable consequence, which would arise from
the above supposition, is, that there would be an effect with
out a caase. Whatsoever has birth in time, must be an
effect ; and owes its existence to some preceding cause. If
a new act of will were to take place in God, it must be in

46 ETERNITY AND OMNIPRESENCE.
time; for all before time must be eternal. Such new act,
then, must be an- effect ; but it would have no cause, either
in, or from, God himself, nor yet from any creature. Not
from God ; because, as omniscient, all his own acts of will,
power, wisdom, and justiee, must have been eternally known,
and present to Him. Not from the creatures ; because, all
that can possibly arise from them, was alike eternally pres
ent to his view. So that this supposition carries in it this
flagrant contradiction : an effect, which as such, must have
a cause ; and yet cannot possibly have any cause at all.
Many more things might be observed, to show the incon
sistency, absurdity, and impossibility, of the above suppo
sition. But as ¦ they will come of course, in treating of
others of the divine perfections, I shall add no more here.
Wishing you to weigh these considerations in the impartial
balance of unbiased reason, I rest, Your sincere friend.

LETTER VII.
Same subject continued. — Doctrine argued from the considerations of
omniscience and immutability. — Omniscience.
My Dear Friend,
I once thought it scarcely possible for a good man to be
lieve (what I then called) the absurd doctrine of Predestina
tion. But it was an awful error I was in ; and I desire to
be eternally thankful, and to adore discriminating grace,
that 1 was not left to persist in it. My conviction was not
by man : but, being led to consider the divine perfections —
their nature, as revealed in the word, and manifested in the
works of God — I clearly saw in them, the grand truth I
had formerly opposed. The more I contemplated the excel
lencies of the uncreated majesty, the more certainty, and
the brighter glory, I beheld in this capital and fundamental
doctrine. And I am most firmly convinced, that no man
can, consistently, believe a God, and deny Predestination.
For, if this fall, his perfections and providence must fall with
it ; as my friend, I doubt not, will also clearly see, if, with
attention and impartiality, simplicity and prayer, he consid
ers the real nature of the divine attributes.
You will, I trust, throw aside prejudice, and carefully and
candidly examine, what I have now to offer from two more
of these attributes, omniscience and immutability.
Omniscience is that perfection by which God is infinite

48 .OMNISCIENCE
in knowledge and understanding. It includes a most per
fect and absolute knowledge of himself, of his own essence,
or of all his attributes in their unbounded extent. It affirms
Him to know his own wisdom and power, together with all
possibilities and futurities; his own purpose and will, and
all the consequent effects of both. It comprises an absolute
and eternal knowledge of things extra se, or out of him
self; their causes, effects, time, places, modes and circum
stances, in all their boundless variety. Not an atom, through
the universality of things, with all its multiplicity of chan
ges ; not a thought, that ever did, or will, arise in human
or angelic minds, or any of its effects, but was from eternity
perfectly known to Him. Tn a word, there is nothing know-
able, or possible, from eternity to eternity, but He perfectly
and everlastingly, knew, and knows.
Immutability is that perfection, by which God is un
changeable in his nature, or invariably the same yesterday,
to-day, and forever, in his essence, will, power, knowledge,
wisdom, goodness, justice, mercy, love, and every other at
tribute. It declares Him to be of one mind, and that none
can turn Him ; and that the thoughts of his heart are the
same through all generations. So that it is impossible that
the least alteration or even a shadow of turning, can ever
take place in Him. These perfections are included in his
eternity and omnipresence, and all confirm each other.
Now as these attributes are truly predicated of God, it
must necessarily follow, that all things are the objects of
the decrees of God; and that his decrees, will, and purpose,
are eternal.
All things are the objects of the decrees of God, because
they are the objects of his knowledge ; and because, though
He knows them, and has power to prevent them, yet, He
permits their being.

OMNISCIENCE. 49
They are the objects of his knowledge ; for God has an
eternal knowledge of all things. But the question is, wheth
er He knows them in consequence of his having decreed and
determined their existence and effects.
This, I apprehend, will be past all doubt, if we consider,
that there can be no true knowledge of anything, where
the thing is not conceived, or rightly apprehended in the
mind. The infallible certainty of the things known con
stitutes real knowledge. God's foreknowledge (or rather
absolute and ever-present knowledge) of all things, proves
that they must, and shall, surely exist ; though that knowl
edge is not the direct cause of their existence, for the cause
must be sought elsewhere.
God must be infallibly sure of the things foreknown, or
He could not be said to foreknow them. But whence could
this certainty arise, if not from his own immutable will ?
His having determined them, must be the source, both of
their certain existence, and of his own immutable knowl
edge. For, as a late great master in Israel has observed,
' Certain and immutable knowledge, is founded on some cer
tain and immutable cause; which can be no other than the
divine will. God knows that such and such things will
be : because He has determined in his will, that they
shall be.'
And it is self-evident, that nothing can, with absolute
certainty, be foreknown, without some infallible ground for
that foreknowledge. The foundation of it must be perma
nent and stable, as the immutable will of God is, or the
knowledge cannot be infallibly sure.
If we consider knowledge as having place in intelli
gent creatures, it is demonstrable, that they can have no
foundation for real knowledge, but .what. arises, either from
their own will, or the will of another. They cannot know
5

50 OMNISCIENCE.
(for instance) their own future voluntary acts, unless those
acts are their present determination ; nor can they know
anything, that depends not on their own will, any further
than they know it to be the will of another. But neither a
man's own present will, nor the present will of any other
human being, can minister infallible ground of foreknowl
edge; because the will of man is mutable, and consequent
ly precarious and uncertain. A thousand intervening things
may influence him to a change of purpose. And if not,
and the will should remain the same ; yet, innumerable un
foreseen occurrences might intrude, and render abortive
every effort to execute the things designed. Consequently,
nothing in creatures can be any ground of infallible fore
knowledge. And this will appear still more evident, if we consider,
what it is that constitutes a real, permanent, and certain
ground for such knowledge ; which I take to be, — a knowl
edge of the will of Him, on whom the thing known de
pends, — an undoubted certainty of the permanency and
stability of his will, — and that his wisdom and power are
equal to the execution of the things determined. There
must be a knowledge of these, before any absolute certainty
of future things can take place in the mind. But this ab
solute certainty can nowhere be found, except in God.
And, therefore, nothing can be infallibly foreknown, but as
it is known to be his immutable will.
To examine this a little further, let me ask, What is it,
that we do or can foreknow, unless upon this foundation ?
Is it the positions of the heavenly bodies, and some of their
various effects, as eclipses, and change, of seasons 1 Is it
the flux and reflux-of the sea, at certain periods? These
are still the will of God, as manifested in the established
law, or order of nature. Nature, in her operations, evi-

OMNISCIENCE. 51
dences his will, as clearly as any thing revealed in his word ;
and it is only the divine will manifested in this established
order, that can be any ground of foreknowledge in these
operations. How could we know that a body lighter than
air will ascend, while the heavier descends ; that heat will
melt wax, while it hardens clay ; if these effects were not
the apparent laws of nature, as settled and established by
the immutable will of the omnipotent Ruler? Could we
be sure that the rolling planets would continue to perform
their revolutions, and night and morn, and seasons again
return ; were it not revealed as the sovereign will, -that day
and night, summer and winter, seed-time and harvest,
should continue? Could we be certain, that this ponderous
globe, hung upon nothing, with others more ponderous than
it, would continue to whirl, with force so rapid, through
such immense tracts of space, and never vary their course ;
did not we know- it to be the will of the all- wise Mover, and
that his omnipotent arm is equal to the mighty work ? Or
Could we have an absolute certainty of their continuing a
moment longer, were we not assured, by the divine word,
and unaccomplished prophecies, that the end is not yet
come? These things must appear evident to the views of impar
tial reason, and from these we may justly infer, that no
creature can have any certain infallible foreknowledge of
any thing which has not its foundation, primarily, in the
sovereign and immutable will of God, either as revealed in
his word, or manifested in his works. It follows also, that
if creatures cannot be to themselves the foundation of
infallible knowledge, much less can they be so to God ;
and if they are not the ground of his foreknowledge,
nothing out of himself can be. Further, as there cannot
be a knowledge of the existence of things, without the

52 OMNISCIENCE.
existence of the things known, and as bare knowledge
cannot give, or be the cause of, existence to any thing,
(for they must either have an actual, or a certainly de
termined existence, before they can be known ;) we must
conclude, that God must have determined all existences
and events before (in order of nature) He could know
them. And, as his knowledge is eternal and immutuble,
his will respecting all things must be no less so. This will
appear with additional evidence, by considering,
That though God knows them all, and has power to
prevent them, if He please ; yet, He permits their being.
There is not a thing, or circumstance of a thing, through
the universality of existence, but God was able, with in
finite ease, to have prevented both its existence and ef
fects. And no other reason can be given, why He prevents
them not, than because it is not his will. For does, or can
any thing come to pass, and the Lord command it not?
and if it is not his will to prevent it, it must be his will
(at least) to permit it : and, consequently, it has being, be
cause it is his will it should. There is no man that sees an
advancing event, which is contraryto his will, but he will,
if in his power, prevent its existence. And can it be that
He, who does according to his will in the armies of heaven,
and among the inhabitants of the earth, would permit the
existence of that which He wishes should not exist? Can it
be, that He whose will is omnipotent ; who speaks and it is
done ; who commands and it stands fast, and whose mighty
fiat, the whole creation united, cannot in the least degree
resist ; I say, can it be, that He should be the dupe of his
creatures; give up the reins to them, and suffer them to run
their mad career beyond the bounds prescribed, and thereby
endanger the overturning and rendering abortive of his own
infinitely wise purposes and designs 7 Impossible! — Be-

OMNISCIENCE. 53
sides : the will of God is wisdom itself. What He wills is
most wise ; yea, infinitely wiser than its contrary ; it being
the result of consummate wisdom ; Consequently, if He suf
fers things to be, and wills, or chooses that they shall not
be ; He must suffer folly to triumph over wisdom ; and be
either unwise, wanting skill ; or impotent, wanting power.
But as neither of these is possible, it undeniably follows, that
whatever has been, is, or shall be, exists in consequence of
his determinate will and choice. I remain, Yours.

LETTER VIII

Same subject continued  Doctrine argued from the divine immuta
bility  God's foreknowledge founded on his will, the consequences
of not admitting it, and of denying that his will and purposes are
eternal.
My Dear Friend,
In my last, I endeavored to prove, that God's foreknowl
edge of all things that ever did, or ever shall come to pass,'
is founded on his will.
I now proceed to show, that the decrees, will, and pur
poses of God, are, and must be, eternal. This, indeed, is
demonstrable, from all the divine perfections ; but, especially
from his immutability; to which I shall, at present, more
immediately confine myself.
In such a being as God, eternity and immutability stand
essentially connected ; they are two names for almost the
same attributes ; nor can I conceive, with what propriety
any. can allow that God is eternal, while they deny Him to
be unchangeable. The absurdity of such a sentiment is so
glaring, that, did not prejudice blind the understanding, and
lock up the mind from all conviction ; every one that pos
sesses the powers of reason and reflection, would be ashamed
of it. But as some are thus inconsistent, I shall,
Brief! j' consider the attribute of unchangeableness, in con
nection with the doctrine of predestination ; and prove, that,
they must stand or fall together ; after which 1 shall point
out some of the absurd consequences which must follow, on

IMMUTABILITY. 55
not admitting, that God's foreknowledge is founded on his
will; and on denying, that his will and purposes are
eternal. Immutability is that perfection in God, which eminently
runs through, cements, and adds perpetuity ,to all the rest ;
so that, if that cannot be supported, these must fall; but, if
that stands, these must also. For a mutable God would be
no God at all. And to say that God is immutable, and yet
to suppose a. change in his will, is such a flagrant contra
diction as none can rationally allow: so that if there is a
God, He must be immutable ; and if immutable at all, He
must be so in His will, in which lies the very essence of
immutability. And what is predestination, but the eternal will, and
immutable purpose of God respecting all things ? or, (in
other words,) the eternal fixedness of his mind, in relation
to their whole existence, agency, and duration. Predesti
nation is neither less nor more than this. For if God be an
infinitely perfect being, He must be eternal; or, (which is
the same) immutable, in his will, purposes and designs.
And God's eternal, immutable will, purposes and designs,
respecting the whole of created things and events, is that
which we understand bj' predestination, in. the utmost ex
tent of the term.
Predestination, then, and the eternal, immutable will of
God, concerning all things, are perfectly synonymous.
Consequently, if we deny Predestination, we must also
deny God to be immutable in his will: and as immutability
of will is essential to his nature, (for an infinitely perfect
being can never change ;) it follows, that a denial of his
immutability, is, in fact, a denial of his existence. Conse
quently, if absolute predestination (or the eternity and im
mutability of the divine decrees) be not true, there can be
no God, and atheists are in the right.

56 IMMUTABILITY.
This may be further proved, thus : — Whatever is essen
tial to, Or constitutive of, the divine nature, cannot be denied
of God, without denying Him to exist. But Predestination
or the eternity and immutability of his will, is essential to
his nature. Therefore, to deny Predestination, or the eter
nity and immutability of his will, amounts to a denial of
his Deity and existence.
But this leads me to point out some of the absurd conse
quences, inseparably connected with the denial, that God's
foreknowledge is founded on his will ; or that his will and
purposes are eternal.
And here I would observe, that if God's foreknowledge
of things bo not founded on his will, it must be founded on
the will of some other being, or result from the things them
selves. But, if it be founded on the will of some other
being, that being must be God, no less divine than the fore-
knower himself; in which case, we should be presented
with a plurality of Deities. For, I have before proved, that
there cannot be any infallible knowledge of futurity, but
from the immutable will of Him who is both omniscient
and omnipotent. Consequently, all those intelligent beings,
whether angels or men, on whose will this knowledge is
founded, must be so many deities.
On the other hand, if we suppose the divine foreknow
ledge to be founded, though but in part, on things material
and inanimate; then those things must have operated as
causes, by producing effects on the divine mind, eternally,
before they existed ; otherwise God's knowledge of them
could not have been eternal. Therefore, you must, on your
principles, be reduced to this dilemma : either to deny the
eternity of God's knowledge; or to affirm, that the things
known gave birth to the knowledge of them, eternally
prior to their existence.

IMMUTABILITY. 57
On this supposition, God must be infinitely beholden to
his creatures; in that they gave Him that knowledge, with
out which He could not be omniscient. For He could not
have this perfection, had He not, from everlasting, perfectly
and infallibly foreknown all things. If, then, his know
ledge be founded on the «things known, they must contri
bute to the production of this attribute, and God must be de
pendent on the minutest circumstance of every simple atom,
for a perfection essential to his Deity.
If God foreknew all things, only because they would
exist, if his knowledge be founded on them; then, He could
not have had any hand in their production and formation,
much less, in supporting them ; and, least of all, in direct
ing them to any end ; or, if He had, He must be compelled
thereto by some power extrinsic of himself. For if his will
were not prior to, and the foundation of his acts; nothing
in himself could be. But, if his own ' »rr - hat which
influenced Him thereto ; his knowledjh Q --*¦£ be founded
on that ; as He could not know the . rig -vv,. ,led, unless
He had first willed them. So that it } ans"-s fr°"m such an
hypothesis, either that God exerts Hi;-^, ' Me wisdom and
power like a mere machine, compelled to motion by a con>
plication of other causes : or, that He really has little, or
nothing at all to do in the matter.
But these consequences, and the supposition whence they
flow, must be spurned, and renounced by every rational
mind. Here, should the objection arise, that, 'though God's
knowledge of things be founded on his own will, yet it
does not follow that his will is eternal ; ' I would say, that
besides all the absurdities, pointed out in my sixth Letter, the
objection must further destroy divine omniscience, or the
eternity and infinity of divine knowledge ; as appears from

58 IMMUTABILITY.
what was said in my last Letter ; and must deprive God of
his immutability, as proved above ; for what is not eternal
cannot be immutable. In a word, the supposition is des
tructive of every perfection of the infinite Jehovah ; as I
doubt not to evince before I conclude.
I might have considered the attributes of omniscience
and immutabilty in various other lights, with a view to this
point ; but I hope these are sufficient. Wishing you the
Spirit of wisdom and understanding, I rest, Yours.

LETTER IX.

Same subject continued. — Doctrine proved from the divine omnipo
tence and wisdom. — Explanation of what is meant by omnipotence
and by wisdom. — Several axioms or self-evident truths.
My Dear Friend,
Having briefly considered the divine attributes of eternity,
omnipresence, omniscience, and immutability; and thence
drawn a few arguments, among others that might have been
educed, in favor of Predestination ; I would now beg your
candid attention, while I consider two other perfections of
God : his omnipotence and his wisdom.
Omnipotence is that' attribute by which God is infinite in
power, or by which He does whatsoever He1 pleases.
Unlim^ed power is essential to Deity, and coincides with
his very nature and existence. For powei belongelh unto
God, even that power which is almighty. With Him all
things are possible ; and to the Lord not anything is diffi
cult. This manifestly appears, from all his works: for the
invisible things of Him are clearly seen from the creation
of the world ; being understood by the things that are made,
evenhis eternal power aud Godhead. He is1 the original and
source of all power; and whatever of it is in creatures, re
sults from his voluntary communication of it. By Him all
things subsist, and in Him we live, and move, and have our
being. He is sovereign and uncontrollable in the exercise of
it: for when He worketh, none can let. He acteth accord-
ins to his will in Heaven and Earth ; and whod his soul

60

OMNIPOTENCE AND WISDOM.

desireth, even that He doth. Every creature, both animate
and inanimate, is bound and limited by Him ; for He says
to all, as He does to the sea, hitherto shall ye come, and no
further. His eyes behold the nations, and He rules them
by his power forever ; nay, through the greatness of it, He
maketh his enemies to submit thkfkselves unto Him. In a
word, He is the Power, by which all things exist; by
which all creatures act ; by which every atom in the uni
verse is supportea and guided to its various respective ends ;
and by which all shall be upheld, and carried on, until the
whole of the divine purposes concerning them, shall minute
ly be fulfilled.
Wisdom is that perfection by which God not only knows,
but also contrives, purposes, and actually conducts all things,
in a complete manner, and to the best end.
This attribute enters likewise into his nature and essence,
for wisdom dwells with Him ; and He is the only wise God ;
as his works of nature, providence, and grace, demonstrate.
By wisdom He made the heavens. The firmament, with
all its immense retinue of suns and worlds, shows his handy
work.' By it the earth and everything thereon is founded
and established. So that it is not without just reason, that
the adoring psalmist exclaims, ' O Lord, how manifold are
thy works ! In wisdom hast thou made them all ! '
It is also evinced by providence, in the preservation of man
and beast ; in upholding all things by the word of his pow
er ; in sustaining, providing for, and satisfying the desires
of every living thing; and in ruling and guiding the whole,
to their various ends and purposes.
Grace, too, manifests the superabounding wisdom of Jeho
vah, both in its plan and execution. This is the wisdom
of God in a mystery, the hidden and manifold wisdom,
wherein He has abounded towards his creatures ; and the

OMNIPOTENCE AND WISDOM. 61
contemplation of which, made the prince of apostles cry out,
with holy wonder and admiration ; ' O the depth of the
riches, both of the wisdom and knowledge of God ! How
unsearchable are his judgments, and his ways past finding
out.' In a word, God's wisdom is eternal, absolute, com
plete, universal, and immutable; without a shadow either of
defect or of change. Nothing, can be added to, or taken
from it. It is a depth unfathomable, a height immeasura
ble, a breadth and length boundless, incomprehensible, and
infinite. Such, my dear friend, is that almighty and all-wise Be
ing, with whom we have to do ; wbosf- omniscient eye per
petually and at once, pervades nave/, ''verse ; and before
whom every heart, and all *ve ^f Mnereof are ever clear
and open. For there is no creature that is not manifest in
his sight. May the most profound awe, and holy reverence
of this Divine Majesty possess your soul and mine, while
I point out some of the particulars which may be offered
from these attributes, as additional proofs of the grand doc
trine we are considering. — I will lay down a few proposi
tions, which I shall assume as axioms, or self-evident truths.
1. As God has exerted his omnipotent power in the
works of nature, He must, as a perfectly intelligent being,
have willed to exercise that power, prior to bis actually put
ting forth those acts; for it would be altogether absurd to
suppose that He first acts, and then wills to act. Neither
would it be less irrational, to suppose that He knew not
what acts He was going to put forth ; which however must
be the case, if his will did not determine, and direct his
almighty arm in its exercise. Moreover, as an infinitely
wise beino-, He could not determine to put forth acts of
power, and exercise his power accordingly, without a pre
vious knowledge of their effects and operations, and what
6

62 OMNIPOTENCE AND WISDOM.
the result would be ; for it cannot be supposed that perfect
wisdom could work, without knowledge, design, or end.
Consequently, 2. God must have formed a plan of all his works, and
of the effects which they would produce, before He exerted
any act of power towards their accomplishment ; as it will
evidently appear, if we consider, that it is not a characteris
tic of wisdom, but of absolute folly, to work without a plan.
No wise master-builder undertakes to raise an edifice, with
out a scheme, or platform, antecedently drawn. It would
imply a most egregious abuse of common sense, to attempt
such a thing. Nay-^it would be impossible, even for the
most skilful artist, U '•« . te that of which he had no idea.
If, then, that minute s\^, lQf wisdom, which is in man,
would not admit of such a procedure ; can we suppose that
the Supreme Architect of the universe, who is Wisdom
itself, could act thus ? Can He to whose infinite under
standing all possible plans are eternally and perfectly pres
ent, reject them all, and work without.design, and to no de
terminate end ? This would be sinking the infinitely wise
Jehovah to a level with an idiot. The supposition therefore,
is fraught not only with blasphemy, but impossibility.
3. The works of God are such as might be expected
from perfect wisdom ; and are too numerous, important, and
well ordered, to be executed without previous design. He
must have had the complete idea, form, and model of the
whole, and of all its parts, in his own eternal mind, antece
dently to the exertion of creating power : as the admirable
arrangement and disposition of things conspicuously evince :
all of which are manifestly the effect of design and fore
cast ; being adapted to ends and uses so wise as no finite
power can improve or equal. Every part of the vast ma
chinery of nature discovers infinite art and skill, in its forms

OMNIPOTENCE AND WISDOM. 03
operations and ends ; so that it would be to the last degree
absurd, to imagine it is not the effect of unerring counsel,
forethought and design.- I conclude, then, that God formed
from eternity, a plan of all his works ; or that He, from ever
lasting, fixed on that scheme of things, which, by his wis
dom and power, He is now accomplishing.
4. This scheme or plan must be infinitely wise, for
nothing can be the will and pleasure of God, that is not so.
Sooner might the grand fountain of light become the centre
and source of darkness, than an unwise volition have place
in the mind of God. Sooner might the torrid heat of the
equator generate the intense cold of the frigid zone, than
an imperfect purpose or design have birth in that Being,
who is absolute intelligence itself. Consequently, his will,
purposes and decrees, respecting all things whatsoever, must
be wisdom in the abstract : and that plan or scheme of
things formed in the divine mind, must be the very perfec
tion of prudence and rectitude.
5. As the plan itself is most wise, so must be the various
ends which God designs thereby. A Being of infinite un
derstanding, cannot propose an end, which is not perfectly
consistent with his own consummate excellencies. There
fore, whatever it be that God ultimately designs by all his
work, that must be the best, the wisest, and consequently a
perfect plan.
6. This grand end, purpose and design, can be no other
than his own glory ; or the display, manifestation, and ex
hibition of his adorable perfections. For the Lord hath
made all things for himself; and of Him, and through Him,
and to Him are all things. And as this is the highest,
wisest, and best end possible, it would be beneath the dig
nity of the infinitely wise Worker to propose, or purpose any
thing sliort thereof. It is, moreover, demonstrably evident

64 OMNIPOTENCE AND WISDOM.
from the whole tenor of Scripture, that all things in nature,
providence and grace, are subservient to, really declarative
of, and shall ultimately terminate in, the glory of Him- who
worketh all things according to the counsel of his own will.
And if this will be eventually the case, it must have been
the chief and primary intention of God, in all his works.
For what can be more absurd than to suppose that such a
glorious and sublime event should be the effect of mere
chance? or that things inanimate, things animated, intelligent
beings, as angels, men and devils, with natures and princi
ples so Contrary and opposite, should fortuitously co-operate,
to bring about this last- and grand result of all ? Conse
quently, as they do, and shall finally unite and harmonize
in promoting God's manifestative glory ; it follows that God
himself must design, superintend, and guide the whole. —
Hence, 7. The divine plan must comprehend, or take in the
whole compass of finite being in all its modifications, effects,
operations and ends; with all the circumstances of time,
place, relations and qualities ; whether of matter or spirit,
from the beginning to the end. For if God's intentional end
is his own glory, or the display of his supereminent excel
lencies ; He must be the efficient agent that orders and di
rects all the means thereto ; otherwise He could have no
absolute certainty of the event's taking place. God, as om
niscient, perfectly knows every possible way of displaying
his own perfections. View Him as consummate in wisdom,
and He would not but choose those means which are the
wisest, the best, and the most congruous to his designs.
And as omnipotent, no barrier could stand in successful
opposition to the execution of his purposes. In the plan
which He had eternally fixed, God also infallibly knew, not
only the grand result of his intentions, his own glory ; but

OMNIPOTENCE AND WISDOM. 65
all the boundless variety of subordinate ends, that should
coalesce and terminate in that, and every means to these :
and as his knowledge of them is founded on his will, the
whole must have been absolutely and eternally determined
by Him who doth according to his will in the armies of
heaven, and among the inhabitants of the earth.
8. I conclude then, that God, as omnipotent and perfect
ly wise, could not exercise those perfections without a will
and purpose so to do. That consequently He must have
had a preconceived plan, form or model, of all his works,
before He exerted his power in their production. That his
plan must be infinitely wise. That the ultimate end, pri
marily and immutably designed thereby, was the greatest
and best possible ; which end, consequently, must be the
manifestation of his own glory : and that for these reasons,
the divine plan must comprehend and include the whole
compass of finite being, with every attending circumstance,
operation and effect ; and the whole eternally determined by
Him who declares, that his counsel shall stand, and that He
will do all his pleasure.
These things, I apprehend, are not only demonstrable
from Scripture, but also from principles of reason ; and are
self-evident to every competent unprejudiced mind.
You will, I trust, seriously weigh what I have here ad
vanced. And may the Lord give you understanding in all
things. I am, Yours.
#6

LETTER X .
Same subject considered more at large. — Nature and operation of power
and wisdom in rational intelligences. — Consequent conclusions and
arguments.
My Dear Friend,
In my last, I laid down some propositions, which I appre
hend must appear self-evident to every one who really and
firmly believes that God is omnipotent in power, and con
summate in wisdom. Only allow these axioms, and the
point under consideration must be granted. But as these
attributes of Deity must be disputed by every consistent op-
poser of Predestination, I shall endeavor to demonstrate
them more largely ; and prove that if absolute Predestina
tion be not true, infinite power and wisdom cannot be justly
predicated of God.
Let me then, 1. Briefly consider the nature and operation-
of power and wisdom in rational and intelligent beings. And
thence, 2. Draw such conclusions and arguments as must
necessarily result from such premises ; — in view of which,
the great truth now under examination will, I trust, appear
to be established beyond all rational contradiction.
I. I will briefly consider the nature and: operations of
power and wisdom, in rational and intelligent beings.
I understand power, in its first principles, to be an ability
to exert all or any of the faculties of the mind at pleasure ;
and to carry the mental designs and volitions into actual
execution.

POWER AND WISDOM IN CREATURES. 67
All acts, of what kind and nature soever, whether intel
lectual in the mind, or put forth extrinsically on outward
objects, are exertions of that attribute we call power. So
that power in exercise, is the acting of the mind in, on, and
concerning itself or others.
In a still more simple view, it is but another name for the
effectual efforts of the will to accomplish its own purposes.
The will is the immediate antecedent and impulsive cause of
all free acts of power, in intelligent agents ; so that they can
put forth no act of it, with any design, or to any deter
minate end, without first choosing and resolving so to do.
Consequently, the source of power with regard to its exer
cise, is seated and centred in the will.
Power, then, if considered as productive of effects, is the
will acting on things exterior to itself: or, the volitions of
the mind, successfully terminating on its objects, to the ac
complishment of its own wishes and designs.
In rational creatures there may be a will to exercise a
power, which they cannot use, being bound and limited by
superior agency, and by the narrowness and circumscription
of both their mental and influential sphere. They may be
impelled to put forth acts, in some sense contrary to their
wills; but they exert no free or unforced acts, without the
will being the immediate cause. But with respect to God,
nothing extraneous can bind, limit, or oblige Him to an ex
ertion, or non-exertion of power; therefore its exercise is
wholly directed and limited by his own free and sovereign
pleasure. Indeed, if we consider power in its primary sense,
as an ability to act at pleasure, there may be, and is, a ca
pacity for acts that are never put forth. But considered in
its exercise, what God does not will to be done, cannot be
done ; and what He wills, must be done. In this sense, the
will of God may justly be called omnipotent. For what is

68 POWER AND WISDOM IN CREATURES.
omnipotence but absolute ability or power, in the will of
God to perform all his pleasure ?
Wisdom, in its primary signification, I understand to be
the faculty of just perception, knowledge and judgment ; or
a capacity for perceiving, knowing, judging, and ordering
things aright. In asecondarj' view, it is the preferring and
willing of that which is just, right, and good. In a third,
or manifestative view, it is a conformity of actions to right
principles ; or a conduct correspondent with truth and fitness
in their being and excellence. The first we may call wis
dom in its principle and essence; the second, wisdom in its
effect or operation on the mind, and the third, wisdom in
display, or the manifestation of it to others. The two latter
are the necessary result of the former: but it is by the last
only that human beings can discover where this excellence
resides Wisdom, then, as to its nature, both in God and rational
creatures, may be briefly defined thus : Truth in the under
standing, with approbation of the will, displaying itself in
corresponding actions. Or thus: Truth in the understand
ing, influencing the will to just, right and good actions.
Wisdom cannot be where truth and rectitude are not ; for
these arc essential to it : and truth and rectitude, in being
and operation, are wisdom in essence and manifestation.
From what has been observed concerning the nature of
these attributes, we may trace something of their operation
in intelligent creatures. Wisdom, we. see in its primary
source is, just ideas, or truth in perception. For, if wc do
not conceive of things as they are, we can have no true
knowledge; nor can wc, consequently, form any right judg
ment of them. But if the soul conceives of things in their
true nature, with their effects, modes, relations and connec
tions, the knowledge hereby conveyed will be just and true:

CONCLUSIONS AND ARGUMENTS. 69
and the understanding, thus truly illumined, judges of the
things it contemplates, with precision and truth ; and dis
covers the beauty and excellence of some things above oth
ers, which immediately creates in the mind an approbation
and preference of that which is most lovely, just and good.
Here wisdom is manifested to be in the will, by its choosing
what is most excellent, and rejecting the contrary. If the
object of the will's choice be some good to be done, or to be
enjoyed, the will then acts upon, and excites the powers of
the soul, in order to find the best means of obtaining the
desired end : the understanding points them out, and the
will obeys its intimation, and exerts its influence for their
accomplishment. The will, thus exerted, is power in ex
ercise ; or, the exertion of the will is power in operation.
And the will thus operating to effect just and wise designs,
is wisdom in display and manifestation.
From the above observations, I beg to remark,
1. That though wisdom has its residence primarily in
the understanding, yet the exercise and manifestation of it,
as well as of power, lie in the will ; and though the will
is governed by the understanding, yet, in return, the will
guides and impels, (if I may so speak,) the mind, in its
searches and researches after truth ; and acts, in the con
trivance of every scheme, as well as in the executioa
thereof. 2. That the will always prefers and follows that which
the judgment or understanding points out as most eligible;
and if the mind be uncontaminatcd with evil, divested of
prejudice, and unbiased by everything but the love of recti
tude and truth ; wisdom will characterize both its volitions
and its outward acts.
3. That as the source of active power is centred in the

70 CONCLUSIONS AND ARGUMENTS.
will, it cannot (if possible) but execute its purposes: for
the very idea, of willing a thing, implies a determination to
effect the thing willed ; and where there is no barrier supe
rior to the powers of the will, it must and will execute its
own designs.
These things, I apprehend, are in the very nature of the
faculties of the soul, and agree with the universal experience
of mankind.
Let us now ascend a little higher in our views of this part
of our subject.
And here I think we may with propriety affirm, that as
God created man after his own image, the soul, in its primi
tive state, bore some analogy or resemblance to the divine
mind ; and possessed somewhat of those powers, in a limited
degree, which are infinite in Him. For it cannot be sup
posed, that He endued man with those excellencies which
did not in a supereminent degree, (or rather, without de
gree,) reside in himself.
God, then, as unlimited in wisdom, must have eternally
perceived with infallible and infinite clearness, all things in
their nature, operations and effects, that were possible to
exist. The ideas, or images of them, with all their number
less modifications, must have been from everlasting, com
pletely present to his mind : so that He must have known
in truth all things whatsoever, with every circumstance
thereof. His knowledge being thus perfect, his infinite un
derstanding could never be misled by false appearances, or
deceptive mediums : nor was it possible for his judgment to
err. Consequently such clearness of idea, such absolute
perfection of knowledge, and such truth in judgment, could
not but be accompanied by infallible efficacy of will. In
other words, God being consummately wise in his under-

CONCLUSIONS AND ARGUMENTS. 71
standing, all his volitions must be absolute certainty and
reGtitude, and his determinations the very standard of wis
dom. . And further, as the volitions, purposes, and determi
nations of God, are thus perfectly pure and just ; every act of
his power which operates as the result of his will, (or rather,
which is the will itself operating,) must display and exhibit
essential wisdom, rectitude and truth. But not to proceed
any further here, I am, yours, &c,

LETTER XI.
Conclusions and arguments from the premises already established —
particularly from the nature and operation of power. Summary.
My Dear Friend,
Having briefly surveyed the nature and operations of pow
er and wisdom in intelligent beings, I come now,
II. To deduce such conclusions and arguments as must
necessarily result from such premises ; in view of which,
the great truth now under examination, will, as I trust, ap
pear to be established beyond all possible contradiction.
And this I shall do, — from power and icisdom.
1st. From power. — By what has been observed of the
nature and operations of power, it appears that the source
of it, with regard to its exercise, is seated and centred in the
will. And I would add here, that power in its first princi
ple, is no other than the will itself; this faculty being es
sential to its very existence : for without it there could not
have been the least possibility of a powerful act, in any
creature whatever. Yea, even God himself, could He be
supposed to be destitute of will, would be utterly void of
power ; and instead of being omnipotent, would be impotence
in the abstract. This granted, it follows, that all things
whatsoever, from the beginning to the end, must originate in,
and be the result of, the eternal and determinate will of
God ; which will appear, if we consider that every act of
power must have its source in and from Him. There is
nothing whatever in the whole creation, but is a display of

CONCLUSIONS AND ARGUMENTS. 73
power, and must have a cause, and originate either in the
agent working, or some other cause. If power can originate
independent of the Uncreated Mind, it must be either from
matter or spirit ; for these, as far as we know, comprehend
the whole of finite being. But,
1. It cannot originate in, or from, matter. For power
or motion, is no essential property of it, under any mode or
form ; it being naturally quiescent and passive, and without
any capability of exerting itself, with the least activity :
rest is its natural position ; and so it would remain forever,
were it not impelled to motion by the effort of some cause
extraneous. View matter under any of its modifications i
with its infinite variety of operations, by which power is
displayed, we shall find all depend on some agency foreign
to the subject of that display. Thus vegetable^ power, or
the power of vegetation, depends on the united and effica
cious agency of light, heat, air, and water ; the circulation
and motion of the blood, on the action of the heart; and all
mechanical operations, on the power of gravity. But I
need not enlarge here, as our senses demonstrate the truth,
and philosophers of all ages confirm it. I observe also,
2. That as power does not originate from matter, so
neither does it originate from created spirits.
We can form no idea of spirits and their agency, but from
our own minds arid their operations : and here we fall vastly
short of just and precise conceptions; the soul being as far
above our full comprehension, as the heavens are above the
earth. But this one self-evident truth is sufficient for my
purpose ; that every act of the mind, of what kind and na
ture soever, is the effect and consequent of prior agency;
and has a real cause, which is the reason and ground of its
existence, distinct and separate from itself, and without which
the act could not possibly take place. No act of the mind
can be its own cause ; neither can the mind, with all its
7

74 CONCLUSIONS AND ARGUMENT'.
powers, be the unoriginated cause of any of its acts ; as will
be evident if we consider that perception or the faculty of
receiving, contemplating, and retaining ideas, or the images
of things, is the first cause in the soul of all its after acts :
for without perception we can have no idea, knowledge,
understanding, or will ; and if no will, consequently no
power ; so that if power originate at all in the soul, it must
be in the faculty of perception. But perception being in
itself an effect, it must have a cause ; and therefore cannot
be the unoriginated cause of those after acts of- the soul, of
which itself is an antecedent ground. In short, it is evident
to demonstration, that not only the soul itself, but all its acts
are effects; they are consequents of, and produced by, prior
causes. It is likewise evident that in all acts, considered
as effects, the soul is passive ; and only to be considered
active in them, as they are causes and grounds of consequent
effects. Like the great wheel of a mill, which is passive in
the reception of the stream that turns it, but active in set
ting the wheels in motion : and the stones are passive in the
reception of the power of the wheel, but active in grinding
the corn. Or we may reverse the order; and then the corn
is passive to the action of the stones ; the stones, to the in
fluence of the wheel : the. wheel, to the force of the water;
the water, to the power of gravity : and what is gravity
but the power of God ?
On the whole, then, as the mind and all the acts thereof,
are the effects and consequents of prior agency, it is impos
sible that power, in any respect can originate hence: nor
can it indeed from any created thing, whether matter or
spirit. Consequently, nil must arise solely, and alone, from
God : and this will appear with additional evidence, if we
consider briefly,
3. The nature of causes and effects.

SUMMARY IN REGARD TO POWER. 75
, Nothing has being throughout God's universal dominion,
but is an effect of an antecedent agency. No event could
possibly exist without a cause. The very nature of an event
implies this ; and to suppose the contrary, is a contradiction,
and destroys the nature of both case and effect. ATI causes
(except the first) are effects prior to their becoming causes; and
as effects, they cannot generate themselves, nor be their own
cause. Neither can they exist any longer than they are influ
enced by their causes ; for the present being of an event cannot
be the foundation of its existence the next moment ; but the
duration of it must be entirely owing to the continual influence
of its cause. And it will hold true of all causes whatsoever,
that if their influence be suspendend, their effects will immedi
ately subside. Thus, if the power of gravity were to cease but
for one minute, all mechanical operations would cease also for
the like time; stop the pulsations of the heart, and the blood
circulates no more ; blot out the sun, and total darkness in
stantly ensues. Now as all causes (except the first) are
effects before they become causes, and as no effect can exist
a moment longer than it is influenced by its cause, it is evi
dent to demonstration, that all causes and effects depend
for their existence, through every instant of their duration
on the incessant and ceaseless influence and agency of the
first cause, God, who does according to his will in the armies
of heaven, and among th« inhabitants of the earth.
Of what has been said, this is the sum : All things and
circumstances of things; all caiises, effects, relations and
qualities whatsoever, found in created spirits, or matter, are
displays of, and produced by the exertion of, that attribrute
we call power; Power displayed, and by which all things
are produced, does not originate in, or arise from, the things
themselves; but from God, the first cause: therefore all
power, however manifested and by whom, or whatsoever
displayed, is of God. And if so, it will demonstrably follow

76 SUMMARY IN REGARD TO POWER.
that all things without exception, are the objects of his de
crees, will, and choice ; and that it is impossible it should
be otherwise. For will and power with God, (in this re
spect,) are the same ; his power exerted and displayed, is his
will in act and manifestation. In a word, to will is power
in God; and th- simple volition, 'Let it be,' generated
the whole of matter and spirit, modified the former in all its
inconceivable variety of beautiful forms, and adorned the
latter with all its wonderful and astonishing faculties ; it
incessantly upholds, supports and mantains the whole, and
all-its parts in motion ; and directs every iota to its assigned
end. ' He spake, and it was done : He commanded, and it
stood fast.' And ' of Him, and through Him, and to Him
are all things : to whom be glory forever and ever.'
On the whole then, we may safely conclude,
That whatsoever is effected by, or is a manifestation of,
the power of God, is the object of his determinate will.
But all things, without exception, are effected by, and are
manifestations of, the power of God.
Therefore all things, without exception, are the objects of
his determinate will and choice.
I might have enlarged much more on these things ; but
as I would study brevity, I forbear ; and I am, Yours.

LETTER XII.
Same subject continued.— Conclusions and arguments from the nature
and operation of wisdom. — Axioms premised. — Inferences drawn,
— Summary
My Dear Friend,
I proceed now to deduce some arguments,
2dly. From the nature and operation of toisdom.
And here permit me to premise as axioms and indisputa
ble truths, the following things:
1. That no principle of operation can act contrary to its
nature. 2. That wisdom, as a principle, operating in the mind of
an intelligent being, can never act contrary to its nature:
that is to say, unwisely. Consequently,
3. Whatever acts of folly are discovered in rational crea
tures, they must arise from another principle ; wisdom can
not be the immediate source of them. Therefore,
4. In whatever being there is the least warping to .error
in judgment, will, or act, perfect wisdom cannot reside,
i. e. wisdom cannot possess the whole of his intellectual
powers. Darkness and error must in part have the rule.
For, 5. Perfect wisdom utterly and eternally excludes igno
rance, darkness, error, and all evil ; both in understanding,
volition, and action. But,
6. This perfection resides nowhere but ia the Infinite
Mind; there it essentially dwells; yea, it is his nature and
essence, and operates on all things throughout all the ex-
*1

78 CONCLUSIONS AND ARGUMENTS.
tent of lime and place, agreeably to its own nature, without
the least shadow of defect. God is light, and in Him is no
darkness at all.
These things premised, let us examine whether it be com
patible with infinite wisdom, to leave, suffer, or permit, any
the least iota of created things, or circumstances, to take
place undetermined by Him; or which He did not eternally
purpose, and choose should have place, being, and existence.
If it be, I give up the point ; but if not, the doctrine must
stand more firm and permanent than mountains of brass,
never to be moved by all the wit and wisdom of men.
In a former Letter, I defined wisdom to be, ' truth in the
understanding, with approbation of the will, displaying itself
in correspondent actions ; ' or thus, ' truth in the understand
ing, influencing the will to actions, just, right, and good.'
If this definition be just, (as I think cannot be disputed,)
it undoubtedly follows,
1. That God, as perfect in wisdom, must have all truth
in his understanding ; or a perfect and true idea, knowledge
and judgment, of all things possible, knowable, or conceiva
ble. Not an idea, thought or volition of any creature ; not
an act of body or mind ; not a circumstance of motion,
quality, relation, time, place, effect or consequent, either of
matter or spirit, under any possible mode of existence, but
must from eternity, be perfect in the conception of, most in
timately present with, and with absolute and perfect clear
ness known to Him, whose understanding is infinite. Con
sequently, 2. He must have an indubitable certainty of those
things, which of all possibilities conceivable in his infinite
mind, are most fit and proper, and most agreeable to his wis
dom to have place, being and existence. And,
3. As infinitely wise, He must not only know, but chcose

CONCLUSIONS AND ARGUMENTS. 79
what is best. To know what is infinitely good and prefer
able, and not to prefer and choose that good, is contrary to
the nature of wisdom.. Sooner may light coalesce with
darkness, than wisdom not prefer and choose the greatest
good. And this, because,
1. God, as completely wise, must possess absolute and
eternal rectitude of will. Whatever choice or design warps
in the the least degree from uprightness, faithfulness and
truth, is incompatible with perfect wisdom ; therefore the
designs, ends, choice aud determinations of God must be
holy, just and good, and forever the best possible: or He
cannot be infinitely wise. For,
2. His wisdom renders it impossible that ever a change
can take place, or a new volition arise in his will. Nothing
demon trates want of wisdom more, than fickleness and in
stability : unsettled purposes always flow from ignorance,
or folly. These are the root of all the mutability discovera
ble, in the volitions and actions of men, for where the former
is not, the latter cannot be ; because, perfect wisdom, as it
implies absolute and complete knowledge, is an everlasting
bar against the least shadow of a change. In such circum
stances, no reason can ever arise for even a turn of thought,
and it would be folly and madness to change without it.
Therefore God, as infinitely wise, must be immutable in his
will, choice and determination. He is of one mind, and
the thoughts of his heart are the same through all genera
tions. It follows,
3. That as God eternally knows and chooses what is
best, so as wise, He must do all He chooses. To know,
choose, and determine the wisest and nest of all possible
plans, and at the same time not to accomplish it, is utterly
incongruous with consummate wisdom. Therefore God

so

SUMMARY IN R"EGARD TO WISDOM.

must either execute his purposes, or be unwise. Especially
as, 4. He cannot be at a loss for the best ways and means
to fulfill his designs; neither can He want power. He knows
hoio ; and therefore can with infinite ease, do all his pleas
ure. Uncreated wisdom cannot be deceived ; neither can
his influence be diverted or rendered abortive. No wisdom
can circumvent, no arm successfully oppose Him ! He
worketh, and none shall or can hinder it ; and He has said,
I will do all my pleasure. And his unlimited knowledge
and infinite sagacity, joined with boundless power, must
eternally prevent even the skaking of a leaf, the falling of
a sparrow, the growth of a hair, the least possible effect,
existing without his knowledge, approbation, will, deter
mination. In a word, it is the perfection of wisdom that
gives, or rather includes power omnipotent, (for one cannot
exist without the other,) and makes all things possible and
easy with God. It is the knowing how, that renders the
-accomplishment of the divine purposes, effectual and cer
tain. And it is wisdom's energetic influence that puts an eter
nal bar to the rising of the least circumstance, unfixed or
not determined by Him.
These things, I humbly apprehend, are necessarily inclu
ded in the idea of perfect wisdom ; of which this is the
sum : God, as completely wise, must have infinite knowl
edge, and therefore knows what, of all things possible or
conceivable, are best to have being : these He must choose,
fix and determine; because his will cannot but be perfect
rectitude and truth; which could not be the case, if He did not
prefer that which in his wisdom He saw best on the whole.
Also, what God chooses, must be his eternal choice ; be
cause no reason can ever arise for a change, and it weld

SUMMARY IN REGARD TO WISDOM. 81
be folly to change without one. Further, He not only
knows and chooses, but must also execute his purposes ; for
it would be inconsistent with wisdom, for God to leave his
wise determinations unaccomplished ; especially as He
knows how, and wants neither wisdom nor power to execute
them in the best manner, or to circumvent, and render abor
tive, every thing that can possibly stand in opposition to
them. On the whole, then, it demonstrably appears, that if God
is infinite in wisdom, He must not only know, fix and de
termine, but work all things (without exception) after the
counsel of his own will, and that nothing can possibly exist
but as the effect thereof. And this will appear with addi
tional confirmation and demonstration, if we consider how
opposite to the nature of wisdom, and what absurdities and
impossibilities follow a contrary supposition. But these
must be the subject of my next. I am, Yours.

LETTER XIII.

Absurdities and contradictions consequent on the supposition that God
has not determined, and does not work, all things after the counsel of
his own will.
My dear Friend,
From the things laid down in my last, as necessarily
resulting from the idea of perfect wisdom, I think it must
undeniably appear to every candid and impartial examiner,
that God not only knew, fixed, and determined, but that He
worketh all things (without exception) according to the coun
sel of his own will. But to demonstrate this a little farther,
I come now to consider, how opposite to the nature of uner
ring wisdom a contrary supposition must be, and what
absurdi'ies and contradictions would follow upon it.
If any event, or events, be supposed to exist without, or
contrary to, the determinate will of God; He foreknew
them, or He djd not. If He did not foreknow them, He
cannot be omniscient not, consequently all-wise j for per
fection of wisdom includes unlimited knowledge. If He
did foreknow them, they were either dependent on Him for
their existence, or they were not. If they were not depend
ent, there must be some being, independent of Him, from
whom they must derive their being ; which would, con
sequently, destroy both the independence and omnipotence

ABSURDITIES OF THE CONTRARY DOCTRINE. 83
of God ; as, then it would be impossible for Him to do all
his pleasure. If they were dependent on Him, He must
work to bring them forth, either with, or without his will :
if without his will, He must exert His power without de
sign, and to no end : and like the pendulum of a clock,
give motion to the wheels, but know not why. But this is
so absurd, and contrary to the nature of wisdom, that the
lowest degree of reason must cast it off with abhorrence.
But if He is allowed to work with, or according to, his will
the supposition vanishes, as darkness before the rising sun.
God, in the exertion of his power to create, uphold, and
preserve all things, worked, after a plan, or He did not : if
He did not, wisdom could have no share in. his works ; for
design, means, and end, are essential to wisdom ; but, with
out a plan, there cannot be either. And confusion and
deformity may as soon manifest order and beauty, as wis
dom be displayed without design. To suppose the wOrks of
nature, and of providence, in all their beautiful harmony
and usefulness, were not the effect of a previous plan, form,
or model, conceived in the divine mind, is such a mystery,
that none but an atheist, with his confused jumble of atoms,
would dare attempt to unravel. For, here would be the
grandest designs manifested, the wisest means used, and
the noblest ends attained, without aim, intention, or design
at all. But this is altogether opposite to the nature of wis
dom, and absurd, contradictory, and impossible.
If God (as He certainly must) did work after a plan, then,
on the foregoing supposition, there must be some events
which exist, that are not included therein ; and his all-pen
etrating eye must behold them, intruding, and mixing
themselves with the works of his hands, without a thought,
or will in Him, either to permit or prevent them : for, if his
will were to permit them, they must be a part of his plan ;

84 ABSURDITIES OF THE CONTRARY DOCTRINE.
for a will to permit, un loubtedly implies intention and
design ; and previous intention and design form the very
nature of a plan : therefore permission would destroj' the
supposition. On the other hand, if He determined to pre
vent them, they could not exist at all; for who hath resisted
his will ? Consequently, if any such events are supposed
to exist, God cannot have any thought, will, or concern
about them; but must be (with respect to them at least)
like the passive, senseless mirror, receiving the impressions,
or images of the objects before it, without any other effect'.
But this is so contrary to the nature of divine wisdom, that
it needs no comment to make it appear more so.
Allowing that God formed the noblest and wisest plan,
yet, on the above supposition, it was impossible but He
must fail in the execution ; for these supposed events must
necessarily be so interwoven and connected with those con
cerned, and purposed in the divine mind, that the order of
the whole must be subverted, and the various ends proposed,
rendered uncertain of accomplishment, is not entirely abor
tive. Let us consider this a little.
God, determining to manifest and display his matchless
perfections, conceived, in his eternal mind, the best ways
and means thereto : these his wisdom chooses, and deter
mines to pursue and accomplish. End and means thus
conceived, comprised the whole plan, form, or model of all
his works; in which not an atom, a creature, or thing: not
a thought, volition, or act, more or less, were included, than
unerring wisdom saw necessary and conducive to answer
all the ends proposed. This, I think, must be granted, if
we have any rational ideas of the divine perfections. Andi
if so, those supposed events, as they are not the effect of
his will, cannot (as observed before) be any part of his
plan : but yet, notwithstanding, they must be coeval with

ABSURDITIES OF THE CONTRARY DOCTRINE. 85
involved in, and, by some inscrutable means, so jumbled and
connected together with those that are, that no separation
can be effected, without wholly subverting and changino-
the entire series of events, as will appear if we consider an
instance or two.
Let us then suppose the sin of our first parents to be one
of those events that did not exist in consequence of the
divine will, and so was no part of his all-wise plan; suppose
also this event to be separated from those fixeJ by unerring
wisdom, or, (which is the same) that it never had any be
ing ; can imagination paint the vast difference it would
have occasioned throughout the whole scheme of things ?
Would it not have produced and exhibited a change incon
ceivably great? Certainly it would. Consequently, if
that sin were not included in the sovereign plan, and ap
pointed, fixed, and determined, as a mean to the grand end,
the whole scheme of infinite wisdom must be overturned
and inevitably miscarry.
And, when we consider what important events arise from
the smallest beginnings, perhaps the same might be justly
observed of any other event. Even a single thought or
volition, in its progress, affects and influences the affairs of
the whole world. The thought of building a tower, that
should reach to heaven, became an occasion, or the means,
of separating the families of Noah and giving different
language and manners to all the nations of the earth. The
evil thought of Lot's daughters gave birth to the two
nations of Moab and Ammon; and the determination of
Xerxes- to invade Greece, terminated in the destruction of
the Persian empire. And no doubt but millions of events
take place, even at this day, in consequence of these things,
which else had never had existence. In short, were we to
trace things minutely, innumerable are the instances that
8

86 ABSURDITIES OF THE CONTRARY DOCTRINE.
might be produced, where a single thought, or volition, has
been a foundation, not only of effecting a change in the af
fairs of a nation, but of the whole world ; and which, were
they not the effect of God's sovereign purpose, (and so a part
of his plan,) must necessarily overturn, and as it were, an
nihilate the whole ; and so render it impossible for God to
govern the world. But when perfect wisdom can err, and
so act contrary to its nature ; and power omnipotent be suc
cessfully opposed ; then, and not till then, can this be sup
posed ; then, and not till then, can a single event have being,
without the concurrence of, or in opposition to, the divine
will. Upon the whole, if the foregoing suppositions be allowed,
these absurdities, contradictions and impossibilities, must
necessarily follow.
1. Wisdom, perfect wisdom, must work without a plan !
And the Omnipotent must exert his power without any in
tention, design, aim or end. Or,
2. If He did work after a plan, or previous design ; yet
millions of events must exist through the efficacy of his will
and power, and at the safne time be no part of his plan or
design ; and so, consequently, not the effect of his will. Or,
3. These events could not depend on Him for their being,
and then they must either give it to themselves, or derive it
from some agent independent of God, and so suppose a plu
rality of first causes. Or,
4. God must fix a plan, and not act according to it:
must contrive, appoint, and determine, the wisest of schemes,
without a design to accomplish it. Or,
5. He must determine to prosecute and accomplish it ¦
and at the same time know that He either will not, or can
not execute his purpose. And then,
6. He must he a passive spectator of the subversion of

ABSURDITIES OF THE CONTRARY DOCTRINE. 87
his all-wise designs ; having neither thought, will or power
to prevent it. And consequently,
7. Can have no more to do in the government of the
world, than any individual therein.
But these things, and many more that might be added,
are so absurd in themselves, and so incompatible with the
nature of perfect wisdom and power, that pure reason must
forever reprobate and spurn them off with detestation and
abhorrence ; so that, on the whole, we must not only give
up those essential attributes of Deity, but our reason also, if
we allow the supposition.
I might have abundantly enlarged on these things; yea,
enough might have been raised from the perfection of wisdom,
to fill a volume in favor of the doctrine ; but I apprehend it is
not necessary, and therefore leave it. I purpose in my next,
for the further investigation and confirmation of the point, to
treat particularly of the divine will ; its nature and proper
ties; and shall attempt to show how, and in what manner,
God executes his purposes : and also, in what respect, and
how far his will is concerned in those things that appear
contrary to his written word, and which his law forbids and
condemns. But who is sufficient for these things? Here are depths
and mysteries inscrutable by mortals ! yea, which angels
cannot explore ; and which none but uncreated wisdom can
unravel! His judgments, indeed, are unsearchable! and his
ways past finding out. And such knowledge is too wonder
ful for created beings : it is high, and none can attain unto
it. But though we cannot find out the Almighty to perfec
tion ; yet enough is revealed in his word, and manifested in
his works, to lead and guide the sober inquirer ; and to con
vince and to satisfy him that his counsels of old are faith
fulness and truth ; and that though He worketh all things,

88 ABSURDITIES OF THE CONTRARY DOCTRINE.
(without exception) after the council of his own will ; yet,
that He is righteous in all his ways, and holy in all his
works. To vindicate the divine proceedings, and to advance the
glory of his perfections, 1 make this feeble attempt. May
the Spirit of wisdom, which cannot err, guide and direct my
thoughts herein, and at the same time enlighten you to dis
tinguish truth from error, and influence you to reject the
latter, and cordially embrace the former. Then will you
rejoice in God, as that God, who, in doing his pleasure in
the armies of heaven, and amongst the inhabitants of the
earth, does all things well. I rest, Yours, &c.

LETTER XIV.
Further confirmation of the doctrine from a consideration of the nature
and properties of the divine will.
My Dear Friend,
Having briefly considered the eternity, immensity, immu
tability, knowledge, omnipotence and wisdom of God ; and
thence drawn a few of the many arguments that might be
produced in favor of the truth before us ; I come now for
the further investigation and confirmation of the point, to
treat particularly of the divine will : in doing which, I shall
consider, 1. The nature and properties of the divine will,
with some inferences therefrom ; and, 2. How, and in what
manner God executes his purposes; taking care to point
out in what respect, and how far the divine will is concern
ed in those things that appear contrary to this written word,
and which his law forbids and condemns.
I. I am to consider the nature and properties of the divine
will. The will is that power in rational beings which is the
immediate source and spring of action ; or, it is that princi
ple by which preference is given to any thing or things.
Volition in man, is the soul going after, or acting upon,
some object or objects, in a way of election, choice or prefer
ence, and is that by which all its other powers are put in

90 THE DIVINE WILL.
motion, and the members of the body excited to all their free
actions. So that the will is the soul itself; and volition, its
simple and only primary act.*
And with respect to God, his will or the divine principle
of volition, is no other than God himself; it is his nature
and essence ; and which is possessed of all the properties of
Deity ; as will, [ apprehend, fully appear from the follow
ing considerations.
1. , Eternity, as it is an essential property of Deity, so it
is of the divine will: for God cannot be eternal, if his will
be not so. To suppose Him to be eternal, and his will not,
is to suppose God to be, for an eternity past, without a will;
but God without a will can be no God. Consequentlj', the
supposition carries in it this absurd contradiction : A God,
from everlasting existing without a will: or no God for an
eternity past. But God's will is eternal, as appears,
2. From its immutability. Immutability and eternity
involve each other ; and if one be destroyed, the other must
necessarily be so too. But that the will of God is immu
table, is clear and evident from various Scriptures. ' He is
of one mind,' and 'his thoughts are the same through all
*That volition is the primary act of the soul, and puts all its other
powers in motion, I think is evident; for I apprehend the mind is wholly
passive in the reception of all its primary ideas; like a mirror, on which
the objects before it fall; or, as the eye in its perception of the images
of things before it. For when, through the will's activity, they are
brought to light, they cannot but be perceived; and the soul can no
more avoid them, than the open eye the images of the objects it looks
at. In a word, the soul or will, is the only active principle in seekin^-
ideas; but in the reception of them is entirely passive. Whence I
think it appears, that the will, or principle of volition, is the very es
sence of the soul, whence by its operations, all those appetites and pas
sions that are predicated of it, arise. Therefore the understanding,
judgment, &c, are not faculties distinct from the will, but rather differ
ent operations and effects of volition in and upon the mind.

THE DIVINE WILL. 91
generations.' Mind and thoughts here certainly imply his
will and purposes, and strongly express both his unchange"
able nature and eternal duration; and that ' He is the same
yesterday, to-day, and forever.' If the will of God be not eter
nally the same with respect to all things and circumstances of
things, it cannot be immutable ; and if God be not immu
table in his will, He cannot be so at all : for if it be possi
ble for a change to take p',.ice in a pure, spiritual, intelligent
being, it is the will that must be the subject of it. Nor can
we conceive a possibility of a change in Deity, but here;
and if here, it immediately destroys every perfection of his
nature. But the God of Jacob changeth not : 3'ea, He is
eternally without the least shadow of change. Consequent
ly, his will, purpose, choice and determination are ever the
same ; and therefore immutability is a predicate of the divine
will; and the will, the essence and nature of Jehovah.
3. Another essential attribute of Deity, which belongs
also, in a peculiar manner, and is essential 1o the divine will,
is omnipotence. Omnipotence, or infinite power, is. an
ability in God to do all his pleasure ; and this ability is cen
tred in his will: for power without will is nonentity. If we
examine things closely and clearly, we shall find that there
are no displays of power in God, or the creature, but origi
nate in volition. In the Mosaic account of the creation, we
trace nothing but the simple act of God's will, as the ener
getic worker in ths proluction of the universe. Let it be,
was the effectual volition, the all-powerful voice, which gen
erated and spake the heavens and the earth into being: ' Let
there be light, and there was light. He spake, and it was
done; he commanded, and it stood fast.' No foreign aid
was called ; no instrument was employed ; but his simple
word or will, built the whole frame of nature, with all its
grand apparatus; and the same volition has, and will

92

THE DIVINE will.

preserve it, to its appointed end. So that power, in its prin
ciple and essence, is no other than the divine will ; and
power displayed is this will manifested ; so that on the
whole, will and power are primarily the same ; that is to
say, God himself. Consequently it follows,
4. That sovereignty is also a property of the divine will.
For if infinite power be a perfection of it, sovereignty must
be ; and that it is, Scripture abundantly evinces: ' He doth
according to his will, in the armies of heaven, and among
the inhabitants of the earth ; He worketh all things after
the counsel of his own will.' And God himself declares :
' I will do all my pleasure.' Sovereignty, therefore, is in the
divine will : consequently, it is God himself.
5. Infinite knowledge and wisdom, as they are essential
to Deity, so also are they to the divine will. That the
knowledge of God has its source in his will, I have before
proved in my seventh Letter. And that his wisdom is cen
tred there, is evident, in that all the displays and manifesta
tions of it in nature, providence, and grace, are the emana
tions, effectual exertions, and certain effects, of the good
pleasure of God ; the divine will being the alone and only
source, spring and cause, of those displays. Consequently,
as unlimited knowledge and perfect wisdom reside there, it
is God himself.
6. Simplicity is another property or attribute of the di
vine will ; it being but one simple, eternal and immutable
act. By which I mean that though divine volition acts on
all the objects that can possibly exist ; and though these
objects are infinite in number and variety, yet the act is im
mutably one and the same: for ' His thoughts are the same
through all generations ; ' and if He has no new thoughts,
He can have no new act of will. If there be but two acts of
the divine will in succession, they destroy the simplicity of

THE DIVINE WILL. 93
the divine essence ; for one must be eternally before the
other ; or there must be a time -when God had no will ; which
is absurd and contradictory, as observed above. If volition
were as distinct in the mind of God, and followed one anoth
er in succession, as its objects do, with respect to their being,
God would be as much the subject of time, as the objects on
which He acts, or about which his will is conversant. But
this would destroy his eternity and immutability. It
follows, therefore, that there is not, or can be, any distinction
of succession in the divine will ; but that it is eternally one
and the same; ' determining- the end from the beginning,
and bringing to pass the times before appointed ; ' and con
sequently, no other than God himself.
7. Again let me observe, that the simplicity and oneness
of the divine will and purpose, constitute, or are the founda
tion of the omnipresence of God. In my seventh Let
ter, I have proved that his will is the source or spring of
his prescience ] for He could not have foreknown what would
not be, had He not predetermined what should be: nor could
all things have been ever present with Him, had not his
will made them so. It is the divine will that eternally com
prehends, commands, acts upon, and brings the whole series
of events most immediately present. It is there He sees
them all in complete and perfect existence ; and it is for this
reason that He calls things that are not, as though they
were; and speaks in many parts of holy writ, of things
done, which, in our view, came not into being until after
ages. This oneness and simplicity of the will of God, as it en
tirely excludes succession of thought, so it annihilates the
idea of time. - Time cannot take place where there is no
succession of ideas; nor can there be any succession of ideas
where there is an eternal sameness of will. So that with

94 THE DIVINE WILL.
respect to God, we cannot with just propriety, say there is
any time between the divine determination, and the execu
tion thereof.* Things are done in this view as soon as de
termined. He spake, and it was done. The absolute deter
mination of the being of things, makes their being absolutely
certain and complete in his view : and the immutable one
ness of his will, makes a whole eternity at once and ever
present : so that not any one event, though ever so distant
from creatures, can be any otherwise than perfectly pres
ent with Him. Consequently, omnipresence is the prop
erty of the divine will ; and no other than himself.
I might proceed to other perfections, but as they follow of
just consequence, I shall waive it, and only further observe,
in brief, that all moral perfections belong also to the divine
will : for what is goodness, but the constant determination
* It is absolutely impossible for created intelligence to conceive of
being separate and distinct from, independent of, and unconnected with,
time and space. Existence without succession and locality, is, to us,
inconceivable. And yet such must be that infinite Being, who is the
first cause and Creator of all things. Succession of moments, or change
of place, are none of his properties : for the simplicity and oneness
of the divine nature, render either of them impossible.
To think of a Being to whom neither time or space has any relation ;
and that the things which to us existed unnumbered years past, or will
exist in countless ages to come, are as equally, fully and perfectly pres
ent to Him as those existing this present moment, seems something be
yond the conception of a finite capacity. But it must be so, if infinity
be the attribute of Deity.
Therefore, on the whole, we may safely conclude that Jehovah
pervades, encircles, and grasps, at once and ever, the whole of dura
tion, space, creation, and all the vast concrete of things, with their op
erations and effects, in his infinitely capacious mind.
Consequently, Predestination is not that horrible thing, which some
would represent it to be; it being only the divine will reaching to all
things — bringing them eternally and at once most intimately present,
, — and guiding them by his wisdom to the fulfillment of all his purposes.

THE DIVINE WILL. 95
of things, not only just, but beneficent, benevolent, and a
superabounding of unmerited kindness? What is justice,
but the eternal choice of that which is right, and a fixed de
termination to give all their due ? What is holiness, but the
invariable rectitude of the divine purposes ? What is mercy,
but the eternal resolution of God to save sinners? What is
divine love, but God's everlasting good-will, determining the
welfare of the objects of it ? In short, we cannot separate
one perfection from the will of God ; and therefore it is de
monstrably evident, that it is essentially himself.
On the whole, then, if the divine will is God himself, and
consequently possessed of all the perfections essential to
Deity; it follows, that all the arguments already drawn
from these perfections, will rise in proof here, and stand firm
and immovable as mountains of brass. I shall not, there
fore repeat them, but attend to some others which are just
consequences of what has been advanced. But I must leave
this till my next, while I rest, Yours.

LETTER XV-

Inferences from the discussion on the divine will in the last Letter con
firming the doctrine still further.
My Dear Friend,
Having proved that every perfection of Deity centres in
the divine will ; and consequently that it is the very nature
and essence of God ;* I propose now to draw a few brief in
ferences from those things, as a further confirmation of the
truth in view. And,
1. If eternity, immutability, simplicity, and oneness, are
predicates of the divine will ; if God is really of one mind,
,and never changes the purposes of his heart, or alters the
thing that goes out of his lips, it is impossible but all things,
their modes and circumstances, must be according to, and
the effects of, his eternal will and decrees: for could it be
* I have been the larger in proving this point, because there are some
who would be thought masters in Israel, that sneer at this proposition
of the Calvinists : ' The will of God, is God willing.' And I cannot help
observing with what gust their mistaken and fallacious reasonings are
swallowed by the carnal multitude: and not only the sober Deist, So-
cinian, Arian, and Arminian, but the most reprobate, openly profane,
and ungodly, drink them in with the utmost greediness, and exult in
having such champions for principles so agreeable to the flesh, and so
pleasing to the carnal dictates of proud nature. This, I humbly appre
hend, is a criterion, and ought to be a satisfying argument to the doubt
ing but sincere inquirer after truth, that the works referred to, do not
savor of the things that be of God.

INFERENCES. 97
supposed otherwise, and that anything could exist contrary
to, or independent of, his determinate will, that event must
have been from an eternity, secluded from his view and
knowledge, — not to be known by Him till it arose into
being : for who could be his counsellor, or teach Him ? —
There are none more knowing or wise, from whom He could
get information; nor could the event itself produce this effect
on the divine mind, prior to its existence. Consequently, the
rising of such an unknown event would suip im Him into
new ideas, thoughts and purposes, and influence Him to
new model his plan, to bring the supposed event anil its con
sequences subservient to his own ends and designs, which
would make Him both the subject of time and changeable-
ness, and consequently destroy his eternity, immutability,
&c, and so deprive Him of Deity.
2. If omnipotence be a perfection of the divine will, it
follows, that all things have been, are, and shall be, accord
ing to the good pleasure of it : for what should hinder ? Not
impotency ; for that would be contrary to the supposition,
He being the Almighty, and able to do whatsoever pleaseth
Him. Nor because He will not do it: for that, as it would
be willing and nilling the same thing, would be contrary to
the nature of the will, and so an absurdity in itself: therefore
the supposition of an event existing contrary to his determi
nate will, must imply a want of an ability to prevent it,
which would destroy his omnipotence and Deity, and there
fore cannot be.
3. The sovereignty of the divine will renders it impossi
ble that any event should exist but as the effect of his abso
lute determination. SOVEREIGNTY is the glory of De
ity, and essential to his very being, that which Grace most-
humbly adores and glories in ; but which the carnal mind
inveterately hates and opposes : it is that -which stabs the
9

98 INFERENCES.
very vitals of man's boasted free-will, and brings down the
towering imaginations of our proud hearts. Pride, that
first and ruling passion in the human breast, forever disputes
and objects against this glorious prerogative. And however
ignorant thereof, men in general may be, yet it is a certain
truth, that this latent bosom evil is the foundation of all their
objections. Many acknowledge indeed in words the divine
sovereignty, but how few maintain it in its effects and con
sequences. Many seem to allow God to be the supreme and
universal Governor, but at the same time deny his having
any concern with millions of events that are continually Com
ing into existence. But these things cannot hang together;
for divine sovereignty cannot consistently be supported, with
out maintaining also, that ' He worketh all things (without
exception) after the counsel of his own will.' For a sovereign
without rule and government, is a contradiction; and a uni
versal sovereign without universal sway and influence, is
no less so. If God does not all his pleasure, He is but a
nominal or partial sovereign : for He cannot rule where his
will neither binds nor influences. Whatever is not subject
to his will, cannot be under his.governmem. If but a single
atom, or volition, or any mode, quality, or circumstance of
either, be supposed to be without the control, rule and guid
ance of the divine will, so far we suppose God to fall short
of absolute sovereignty. And were He to leave anything to
act independent of his will, and were it possible for it so to
act, his government would be limited, and no longer univer
sal: yea, there would be more Gods than one ; for this thing
would be independent, and independence is characteristic of
Deity only.
4. Therefore we must either allow that God eternally
determined all events, or give up his sovereignty, and blas
phemously deny Him to be the universal Governor. There

INFERENCES. 99
is no alternative ; God is the absolute sovereign, determin
ing, ruling, directing and guiding all things, or He can be
no God.
From the consummate knowledge and unlimited wisdom of
the will of the adorable Jehovah, may be assuredly gathered,
that the whole scheme of things, the grand plan of creation,
providence, and grace, was perfectly contrived, settled, fixed
and formed, complete in all its parts, and the execution ab
solutely determined before one line was drawn towards the
performance thereof. Infinite wisdom could not be surprised
by unforeseen events into after contrivances ; for time, with
all its circumstances, was open to his capacious and un-
bounding view. One eternal thought comprehends the vast
concrete of finite things. One eternal volition fixed, and
gave being to all : and his all-pervading wisdom and will
bound and limit the number, weight, and measure of the
whole. So that the times, places, modes, effects, use and
end of every atom in the universe, from the beginning to
the consummation of all things; and also every idea,
thought, and purpose, that takes place in rational spirits
throughout their existence, were all fixed in his eternal plan.
Nor could the least idea, more or less, ever be admitted into,
or omitted from, the grand scheme of things, but that which
was worthy the highest wisdom to fix, ordain and determine.
For, He being wise in heart, and therefore his purposes in
finitely best; and being most excellent in loorking, and
therefore at no loss how to execute them, it is impossible but
He must do his pleasure in the armies of heaven, and among
the inhabitants of the earth. It is true there may be, and
are, many devices in the hearts of the children of men ; yet,
nevertheless, the counsel of the Lord, that shall stand. For
though a man's heart deviseth his ways, yet the Lord di-
recteth his steps: and by his infinitely wise and holy will

100 INFERENCES.
guides the whole to their appointed ends. Heaven and
earth shall pass away, before one jot or one tittle of his pur
poses or decrees shall fail of accomplishment : for as He hath
purposed, so shall it stand ; as He has thought, so shall it
come to pass. To suppose the contrary, would be to suppose
Him not wise or not powerful enough to do all his pleasure.
But this would at once undeify Him, and therefore is im
possible. The ubiquity of the divine will proves to demonstration,
that as nothing could ever be but as most intimately present
to Him ; and as nothing could be present but what his will
made so, all things, without exception, must be according
to his eternal will. If the least thing or circumstance of a
thing could arise in the universal sysern of affairs which
He had not from eternity absolutely determined, so far would
it be from being intimately present, that it could not be
known at all. For if the divine will is not the foundation
of his prescience, nothing can be. And if we suppose any
one thing about which his will has no concern, that thing
must have been unknown, and, (as before observed,) eter
nally secluded from his sight. For had He seen it, and it
had been contrary to his will, He must, as wise and omnipo
tent, have prevented its existence ; and then He must have
known from his will that it could not exist. But if on the
view thereof, He determined not to prevent it, its existence then
must be the effect of his will, and a part of his all- wise plan.
Therefore if anything exists any otherwise than as the effect
of his all-comprehending will, it could not be known ; it
could not be present; and then his prescience, omnipotence,
and in short, every other essential perfection of Deity, must
be given up, and the consequence would be, that the fool's
thoughts are agreeable to truth, who says in his heart,
' There is no God.'

INFERENCES. 101
5. I would further add, lastly, that as all moral perfec
tions are also predicates of the divine will, it follows, that
God cannot do, or suffer to be ,done, anything that shall in
the least degree, depreciate, or terminate in the dishonor of
those perfections. And therefore as He could have no cer
tainty but such things would arise, did not He superintend
and guide the whole ; it cannot in the nature of things be
supposed, but that He appointed, fixed and determined the
whole. God, in all these work?, proposes as the chief and ultimate
end, the manifestation of his own most glorious attributes:
for He made all things for Himself, and created them for
his glory, nor will He give it to another. But how could
He be sure of this end, if the means in all respects were not
absolutely fixed ? For, first, He could not display his glo
ries without beings to display them to. In vain had nature, in
all her extensive and superlative beauties, shown the amazing
wisdom and power of Jehovah, had there been no beholder, no
one to view the wonders thereof! therefore the existence of
rational creatures, must in order of nature, be first in his de
crees, as means to the grand end. And, secondly, the things
by which, and the manner how, this should be made known,
must have been determined, as next in order in the grand
scheme of things. Creation, providence, and grace, are the
means by which his matchless perfections shine, and are
manifested to angels and men. By these, his power, wis
dom, goodness, holiness, justice, love, grace, mercy, faithful
ness and truth, are displayed in their full extent of glory.
And there is not, or ever will be, a single event of any kind,
but shall terminate in the manifestation and glory of some
or other of the divine excellencies : or, but what was design
ed, fixed, and decreed in the eternal council of the Sacred
Three, for that end. Even sin, that grand and irreconcila-
*9

102 INFERENCES.
ble enemy to God and men, and every act thereof shall so
terminate. The glory of divine holiness and vindictive jus
tice, will be conspicuously seen in the punishment thereof:
and the glory of his love, grace, mercy, holiness, and justice
will be displayed in the pardon thereof. Sin did not slip in
unperceived among created beings; no! He whose single
thought comprehends eternity's unbounded round, ordained
its being, and fixed its limits, with the utmost precision ;
nor shall a single thought, more or less than is fixed in his
all-wise plan, be ever found among rational beings. Moral
Evil, that seemed to threaten with destruction the whole
empire of God, is made by infinite wisdom, subservient
to the manifesting and glorifying of all his moral excel
lencies, and must have been ordained, determined, and per
mitted for that very end, as evidently appears from the
everlasting covenant of Grace, in which such rich and am
ple provision is made, to deliver the guilty subjects from the
dire effects thereof. Christ could not have been set up from
everlasting, and appointed to appear in the fullness of time,
to purge away sin by the sacrifice of himself, had not the
being of it then been fixed and determined. His engage
ment with the divine Father in eternity, is a full and clear
demonstration that sin, or moral evil, is no accidental thing,
but a wise and holy ordination* of God, for the manifesta
tion of his own glory, in the person of his dear Son, the
adorable Redeemer from it. Indeed I humbly apprehend
that Christ is the beginning and end of all God's ways; and
that the manifestation of his glories, as shining forth in his
perfections and work, is the grand ultimatum and final result
* Let none start at this; for though it is a certain and indubitable
tuuth, yet God's ordination of it is in such a way as shall be for the
glory of his wisdom and holiness, while the blame alone falls on the
creature, as I humbly hope to prove before I finish the subject

INFERENCES. 103
of all God's works. But not to-treat of this here, and to be as
brief as possible, it is evident that moral evil has the greatest
share in the events of our globe : it prevails in and over the
whole human race ! its baleful influence intermixes with
all the affairs of men ! kingdoms and their inhabitants meet
their ruin here ! and destruction marks its footsteps through
out this nether world ! And can it be supposed that a thing
so extensive in its operation, and of such vast concern in the
system of events, could exist so many ages without the di
vine determination ? His simple word or will, could in a
moment stop its progress, and blot it forever out of exist
ence. And can it be imagined that He would suffer its
being when in its own nature, it tended so much to his dis
honor, had not his wisdom ordained it as a mean for the
manifestation of his glory ? Sure, reason must blush at the
contrary supposition ! And if moral evil exist in conse
quence of the divine will, what in the whole system of
things can be supposed that does not ? especially when we
consider that there is not an event among men, but by some
way or other stands connected with it.
In a word, the moral excellencies of the divine will, stand
as an impregnable argument for extending the divine decrees
to all things without exception, as I might here abundantly
prove. But having already exceeded bounds, I rest, Yours.

LETTER XVI.

How God executes his purposes, 1. By the positive and effectual ener
gy of his power, without the aid of any second cause, mean or instru
ment; and, 2. By making use of second causes, or the instrumental
ity of his creatures. — How far and in what respect God's will is
concerned in those things that appear contrary to his word, and are
forbidden in his law.
My Dear Friend,
From what has been advanced in my last and former let
ters, I would observe here, that the many distinctions formed
by School Divines, respecting the divine will, have no foun
dation in truth. God's will is his will, and but one immu
table act, having neither before nor after, priority or subor-
dinancy. If application of those distinctions be made with
any propriety at all, they can only respect the manner of
God's executing his purposes, and not the purpose or will
itself. God, in the accomplishment of his decrees, works
various ways ; the which will admit of distinction, as will
appear if we consider what was proposed further, namely,
II. How, and in what manner, God executes his pur
poses. In general God executes his purposes in two ways: 1. By
the positive and effectual energy of his will and power,
without the aid or influence of any second cause, mean, or
instrument : and, 2. By making use of second causes, or the
instrumentality of his creatures.

HOW GOD EXECUTES HIS PURPOSES.. 105
1. God accomplishes his designs by the positive and ef
fectual energy of his will and power. Thus were all thing3
at first formed. The sovereign fiat, will, or word, or the
simple volition, ' Let it be,' produced the whole universe. By
the word of the Lord were the heavens made, and all the
host of them. He spake, and it was done ; He command
ed, and it stood fast.
Also, all those after events, which we call miraculous,
took place in consequence of the all-powerful exertion of
the divine will; as the confusion of tongues at Babel;
turning Lot's wife into a pillar of salt; dividing the Red
Sea; bringing water out of the rock; drying up Jordan;
the falling of the walls of Jericho; the sun standing still;
raising the dead. It .is true, there was something like
means used in some instances, but they were no way natu
rally adequate to the effects. What real fitness or tendency
had the lifting up of the rod by Moses, to divide the sea —
His striking the rock, to bring forth water — The-Priests'
feet, to dry up Jordan — or the. sound of rarns' horns, to
throw down the walls of Jericho? These means (if 'they
may be so called) were no way answerable or suitable to
these grand events: and consequently the events must have
been effected by the immediate energy of the divine will
and power.
2. The other way of God's executing his purposes is,
by the instrumentality of his creatures This takes in
nature universally, no creature or thing excepted ' All (in
heaven and earth) are his servants,' and, some way or other,
work, as instruments in his hand, to bring forth the end He
designs. Nature's grand and stupendous machine, effects
nothing but the will of its divine former : and He works by
the whole his sovereign pleasure. No created arm has the
least influence in its operations. It is He that gave the sun

106 HOW GOD EXECUTES HIS PURPOSES.
for a light by day, and the ordinance of the moon and
stars for a light by night. He walks on the wings of the
wind ; holds it in his fist, and stays it at his pleasure. He
covereth the earth with clouds, and prepareth the rain in its
season : watering the mountains and valleys therewith ;
causing the grass to grow for the cattle, and herbs for the
service of man ; giving food to all flesh, and thereby satis
fying the desires of every living thing. In a word, as there
is nothing "in nature but is formed by Him, so all operate
through his agency, and fulfill his pleasure.
But what I have chiefly in view here is, the intelligent
and rational part of the creation; all of which, angels,
men and devils, join as instruments, and are made subser
vient to fulfill the divine purposes. Angels that excel in
strength and do his commandment, are made ministering
spirits, and constantly obey and effect the will of their
adorable Creator. Man also, though lord of this lower cre
ation, is under the control and direction of Him who is Lord
of all ; and is made instrumental of fulfilling his infinitely
wise designs. All his mazy ways and multifarious schemes
centre here : for whatever devices may be in the hearts of
the children of men, yet the counsel of the Lord, that shall
stand. And those evil spirits that left their first estate, and
forsook their own habitations, and who are now reserved in
everlasting chains, under darkness, to the judgment of the
great day; they, notwithstanding their cursed malevolence
and daring opposition to the divine will, are continually
effecting it. Their inveterate rancor, envy, and malice
against the divine throne and government, are limited and
-bounded by the sovereign will ; and all their effects (though
secret to them) are made by infinite wisdom subservient to
the accomplishment of his own purposes. In short,- all
rational beings in a peculiar manner are instrumental in

HOW GOD EXECUTES HIS PURPOSES. 10 7
fulfilling the good pleasure of God : for ' He doth according
to his will in the armies of heaven, and among the inhabi
tants of the earth.' And this He does, in a twofold way.
By positive and effectual energy ; and by withdrawment
of influence. From the former' proceeds whatever is holy,
just and good, amiable, or lovely, in any of his creatures ;
and from the latter arises whatever is evil : So that I hum
bly apprehend the fall of angels and men took place in
consequence of a suspension of divine communication ; a
withholding that to which they had no right, and leaving
them to the exercise of their mere natural powers. God as
much fulfills hjs will this way as He does by any positive
influence. And if I might be permitted to give my thoughts
on a subject so deep, I would with an eye to the divine. glo
ry, humbly offer a few things to the sober consideration of
my friend, and those who are puzzled about the origin of
evil ; and who through the subtlety of Satan, are sometimes
tempted to charge God foolishly. But here I would pre
mise two self-evident propositions.
1. That God is infinitely holy, just, and good, and
eternally separate from the least possible taint of sin, or
moral impurity. Iniquity cannot dwell nigh Him; nor can
He behold it but wittr-infinite abhorrence : Consequently, He
cannot possibly be the blameable author, worker, or abettor
of it. This, his perfections, word, and works of providence,
and redemption, demonstrate beyond all possible contradic
tion. But nevertheless,
2. Sin could not have existence without, or contrary to,
the divine will : its being must be a consequent of the sov
ereign purpose. This appears demonstrable, from the infi
nite wisdom and unlimited power of God, by which He
might, with the most perfect ease, have prevented its being ;
from its increase, and the extensive spread of its dire effects,

108 HOW GOD EXECUTES HIS PURPOSES.
when God could have stopped its progress in a moment, at
any period of time, had it been his pleasure ; and also from
the glorious provision and remedy prepared for its subduc-
tion, and the delivery of millions of its guilty subjects from
its baleful and ruinous effects. These things, among others,
indubitably prove, that the being of moral evil was a cer
tain consequent of the divine purpose.
From these propositions arises this grand paradox, that,
' An infinitely holy, just, and good God, did eternally will
the existence of moral evil.' And the truth of this must be
evident to every one who has any just ideas of the divine
perfections; but how it is, cannot be so easily investigated.
To suppose that God could not, consistent with the glory
of his attributes, so order things, that sin should have being
in the way and manner it has, and the subjects only bear
the blame ; is limiting the Holy One of Israel in his wis
dom. And to suppose it crept into being without the
knowledge and concurrence of the divine will, would be
limiting his knowledge and power ; and supposing sin to
be his superior. But here is wisdom ! This is power! To
ordain this evil, and make it -subservient to the display of
every moral perfection; to which it is in its own nature so"
opposite and contrary ! — If we may be allowed to give a
reason for the divine procedure; I humbly apprehend the
ordination of moral evil was for this end ; namely, to mani
fest the divine holiness, righteousness, truth, faithfulness,
grace, mercy, justice, and wrath ; as also to exalt the divine
person of the eternal Son; in whose stupendous work, the
work of redemption, all these perfections shine with un
rivaled glory. Indeed, it seems impossible to conceive, how
these perfections could be fully displayed, or their glory
shine with such infinite lustre, if sin had not had existence.
It undoubtedly is a mean of bringing more glory to the

HOW GOD EXECUTES HIS PURPOSES. 109
adorable Father, Son, and Spirit, than all the unsinnin-o'
creatures in the universe could bring to eternity ; and this
it does, not from its own nature, for its tendency is directly
the reverse ; but from the consummate wisdom and power
of Jehovah; whose omnipotent arm operates through all,
. and brings the whole subservient to that grand end. That
this end is attained, there can be no doubt; and he can
have no just conception of divine excellence, who imagines
this not to be the end designed : for to suppose God to pro
duce an end without design, is an absurditj- beneath a
rational being.
It is certain, then, that the existence of sin was the or
dination of the divine will, or it could not have been made
so eminently subservient to the harmonious display of the
divine glories ; and it is alike certain, that God could not
be the author, worker, or abettor* of it; as that would be
to the dishonor, instead of the glory of his attributes. But
how God could thus ordain it, and so become the first and
* Some, perhaps, may object here, that if sin be the effect of the
sovereign will, lie must be the author of it : If He works all things
after the counsel of his own will, He must be the worker of it ; and if
He could prevent 'it, and would not, he must be the abettor of it. I
will not dispute about words; for if to determine the existence of sin,
and so to be the remote cause of it, is to be the author; if to order
things so as it should infallibly have being, is to be the worker; and if
suffering, permitting, and leaving his creatures, to the commission of it,
when it was in-Ais power to prevent it, is to be the abettor of it, let it
be so. Go<? may yet be eternally free from the fault or blame. There
fore, allowing these things, is no impeachment to the divine character.
But mr meaning is, that we cannot suppose God to produce it, by any
immediate impulsive influence, nor by any incitement, motive, bent, or
force, allure, beguile, tempt, or compel the creature to the commission
of it; nor that He can, in any respect, connive at it, much less behold
it with the least approbation. That this is my meaning, fully appears
in the course of these Letters.
10

110 HOW GOD EXECUTES HIS PURPOSES.
remote cause of it, and, yet, be absolutely free from the
fault or blame, is a point which, perhaps, cannot be fully
investigated by a finite understanding. But I would with
all humility offer a few things in my next, which, I flatter
myself, will prove satisfactory to you, and every sober
mind. I am, Yours.

LETTER XVII.
Same subject continued. Sin the appointment of God, and yet He
not the blameable cause of it. How sin probably originated in the
fallen angels, and Satan in particular.
My Dear Friend,
I shall now offer a few considerations to show, that
though the existence of sin was in consequence of the sove
reign appointment of God ; yet it was impossible that He
should be the blameable cause of it.
1. Sin could not be a first cause, and so produce tself •
neither could it be without a cause; for then, it would be
eternal, and, consequently, God himself. But, as it is
a departure from, and a transgression of some law,
which the subject was under an indispensable obligation
to obey, it must be an effect and consequent of something
prior. 2. Whatever was the first cause or occasion of sin, it
must be entirely free from the fault or blame; for, if fault
or blame was in the cause, sin must be in it ; and then, this
flagrant contradiction must follow, that sin was before it
was. But this was impossible. And, therefore, God may
be the first cause or occasion of sin, and yet be absolutely
free from the fault or blame.
3. It is evident, the first cause could have no positive in
fluence in its production ; I mean, so as by force, fraud or
incitement, to compel, deceive or instigate the creature to the

112 PROBABLE ORIGIN OF SIN.
commission of it; for if this is supposed, sin must be in the
cause, and the above contradiction returns, that sin was
before it was.
4. If we consider in what respects God might be regarded
as the first cause of sin, we shall find, that fault, or blame,
cannot possibly be in that cause. He was the first cause
of sin, only by determining its being; by creating capable
subjects ; by giving them a law ; and by leaving them to
the exercise of their intellectual powers, unsupported by
super-creation grace ; or, withholding that influence and
support, to which they, as creatures, had no right. For, if
God had not determined its existence, it could not have
had being ; unless we suppose sin to be greater than God.
If He had not created capable subjects, it could not have
had entrance. If he had not given a law, there could have
been no transgression. And if by effectual energy, He had
kept his creatures, it could not have entered ; — unless we
suppose, as before, sin to be superior to the Supreme.
In all which, who art thou, O man ! that repliest against
God ? Or who dare charge Him with injustice ? Was it
unjust; for the supreme Sovereign of the universe, to deter
mine what should have being in his vast and extensive em
pire ? Was it unjust to create intelligent beings, who are
the only subjects capable of sinning ? Was it unjust to
exact obedience from them? And was it unjust to with
hold that power, and support, which was in no sense their
due? No one, I presume, that is not sunk so low, as to
lose all just conceptions of Deity, will answer in the
affirmative. 5, To clear things a little further, let us trace sin to its
fountain ; and, as far as human sagacity can penetrate, with
the aid of Scripture, search out its origin, and see, if it is not
manifest beyond a doubt, that while it is an effect and con-

PROBABLE ORIGIN OF SIN. 113
sequent of the Sovereign Will, the fault or blame rests alone
with the creature.
We can trace sin no higher than the fallen angels. In
them, as far as we can judge, its being commenced. Scrip
ture informs us, that they fell from their first estate, and
left their own habitation ; and that for this, they are re
served in everlasting chains, under darkness, to the judg
ment of the great day. From this it appears, that the
state; from which they fell, was a state of holiness and hap
piness; and their leaving it implies their own voluntary
act, and free choice, without any impulsive cause out of
themselves, or motive, incitement, or influence, from any
extraneous power. Neither were they deceived, as Eve, by
a foreign enemy ; for there was none to tempt them, but all
arose solely in and from themselves. The state from which
they fell, was perhaps, the most exalted, they, as creatures,
could enjoy ; and, I humbly apprehend, it is, in the highest
degree, probable, that Satan, the chief of all the fallen
myriads, was advanced nearest Godhead, of all the sons of
glory ; that his intellectual powers were strongest, and
shone with the greatest splendor ; so that his knowledge,
wisdom and understanding appeared with peculiar distinc
tion above his fellows : that he was honored as such by his
companions in bliss; and that as his excellencies were seen
and acknowledged by them, so he could not be unconscious
of them himself. This consciousness of superior excellen
cy, joined with the honor and respect it justly claimed, from
the surrounding seraphs, producing in the end, high
thoughts of himself, became the father of pride ; and when
this.lust was conceived, it brought forth sin, with all the
innumerable evils that followed.
This, I apprehend, is not only a probable, but as rational
*10

114 PROBABLE ORIGIN CF SIN.
an account of the introduction of sin, as, perhaps can be
supposed : on which permit me a little to enlarge.
1. I have observed, that it is, in the highest degree, pro
bable, that Satan, the chief of the fallen myriads, was
advanced nearest to the Godhead of all the sons of glory.
And this appears, because, had it been otherwise, it is not
likely he could have drawn such a multitude to participate
his guilt; for the higher his exaltation, the greater his
influence on those around. Nor is it probable, that such a
number could have united as one in that grand rebellion,
without some head, whom they highly esteemed ; whose word
was their law, and whose influence was equal to the black
and awful event. Yea, it seems certain, that he was , so
advanced, from that dominion which he now holds over the
unhappy partakers of his fall. Scripture represents him,
as having such dominion ; he is called a king, the angel of
the bottomless pit ; and the prince of the power cf the air ;
all which carry evidence of his rule and dominion now ;
and prove it more than probable, that he was advanced to
peculiar dignity before the fall.
2. I have said his intellectual powers were strongest, and
shone with unrivaled splendor. This, I think, appears from
his refined subtelty, by which he drew aside unknown num
bers of the once happy tenants of glory : by which he still
keeps them under his dominion : and by which he rules in
the hearts of the children of disobedience. It also appeared
in the method he took to deceive Eve, which discovered
peculiar penetration, foresight, and sagacity ; for nothing
could be more fitly calculated to attain his diabolical end.
It also appeared, in his daring attempt on the Lord of Life
and Glory; by which he thought, probably, at one stroke
to conquer heaven and earth, and destroy both. It appears
farther manifest, in the variety of his temptations, by which

PROBABLE ORIGIN OF SIN. 115
he lieth in wait to deceive, not only sinners, but saints ;
none of whom are wholly free from his fiery darts, and
cunning' devices; and, over whom he would gain his infer
nal aims, did not God in infinite wisdom, love and- grace,
circumvent his malicious designs ; all which demonstrate
his intellectual powers, (though now debased to diabolical
purposes,) to be of the superior degree. Consequently,
3. He was honored as such by those around him. This
it seems natural to suppose ; and there is no doubt, but he
was esteemed and exalted by them in proportion to his high
state, and intellectual accomplishments; and this gradually
arose to a kind of adoration, and to a degree of honor and
worship, incompatible with his state as a creature. Thus,
perhaps, they became tempters to each other
4. He. could not be insensible of his exalted and superior
abilities. The higher his dignity, and the more capacious
his powers, the more clearly he could discern the difference
between himself and those beneath. This consciousness of
superiority, and the respect paid him, by the surrounding
intelligences, generated high thoughts of his own worth,
self-love, and self-complacency ; and in the end, self-admi
ration took place : all this engendered pride ; pride dark
ened his mind, both to the past and the future ; he forgot
the Rock that begat him, and that now upheld him, and
all his poweis beca1,^,' absorbed in self. Pride, thus gen
erated, became exd, .ce'igly prolific, and the now fallen
spirit, convej'ed the 'jod'.dful bane through ten thousand
minds. ''
This, I have observed, is as probable an account of the
introduction of sin, as perhaps can be supposed. And from
this it appears, that the immediate cause, or occasion of sin,
was Satan's exaltation, superior intellectual powers, and the
consequent esteem and honor paid by those around him ;

116

PROBABLE ORIGIN OF SIN.

in all which, where can the fault or blame be fixed, but on
the guilty subject? This cause, instead of extenuating his
guilt, aggravates it to the highest degrees for the more
elevated his station ; the greater his obligation to his Sov
ereign ; the more capacious his powers, the more able was
he to glorify his Creator; and the more exalted ought to
have been his obedience and worship therefore his rebellion
sunk him into proportionable guilt, and rendered his base
revolt absolutely inexcusable.
But to clear these things more fully, I would consider a
remoter cause or occasion of sin ; namely, God's leaving
his creatures to the exercise of their mere natural powers.
But this I must leave till my next, And rest, Yours.

LETTER XVIII.
Same subject continued. A remoter cause of sin, namely, God's
leaving his creatures to the exercise of their mere natural powers,
My Dear Friend,
The divine perfections are so far above all finite excel
lence, that let the intellectual capacity of a creature be
raised to any supposed degree, it will fall infinitely short of
ability to form full and adequate conceptions of them. No
creature can know God, farther than He is pleased to reveal
himself: for, who by searching can find out God? Who
can find out the Almighty to perfection 1 God himself
must dart a ray of light into the mind, or reason in its
highest exercise can never trace his glories ; for true it is,
the world by wisdom knows not God. No, nor has the
highest seraph powers equal to it. Impervious darkness
surrounds his throne, even to angelic minds, till He shines
through it, and shows himself. ' When He hideth himself
who can behold Him?'
Hence arises another (though more remote) cause, or
occasion of the entrance of sin : namely, the suspension of
divine influence ; or, God's withholding the communication
of himself, and leaving the creature to the exercise of his
mere natural powers. This was one reason why the angels
that fell, kept not their first estate ; and why man, when in
honor, abode not ; as I shall attempt to prove ; in doing
which, I shall, 1. Demonstrate the impossibility of their

118 REMOTER CAUSE OF SIN.
falling, had God given them a continual view of his
glories; 2. That God's concealing his own excellencies,
and suspending his influence, must inevitably be productive
of such consequences ; and then, 3. I shall offer a few con
siderations to clear the divine procedures from those charges,
which men of corrupt-minds may cast upon them.
, 1. I am to demonstrate theimpossibility of the creatures'
falling, had God given them a continual view of his glory.
And this appears from the superlative excellence of the di
vine perfections, and from the state of the creature.
1. From the superlative excellence of the divine perfections.
In these there is such beauty, harmony, and glory, as can
not but attract a rational mind, and fill it with admiration,
love and delight. Whatever has the most alluring power,
and sweetly attractive force, to draw an intelligent being
nto love and complacency, is to be found in the highest
degree, alone in God. All the beautiful and sublime, with
which creation teems, are but a drop of that boundless ocean
which centres in Him, who is wonderful in counsel and
excellent in working. All that wisdom and sagacity,
discoverable in rational minds and in animal nature, and
which is displayed in the amazing structure of the universe,
are but small streams flowing from that immense fountain resi
dent in Him, whose understanding is infinite. All that power
manifested in creation, and in -the conservation of the
boundless variety of creatures and things, in the heavens,
and in the earth, is but the single breath of his mouth, or
the simple volition of his will who spake, and it was done ;
who commanded, and it stood fast. And all that goodness,
love, and grace exhibited in providence and redemption, are
only the emanations of that inexhaustible fulness which
resides in Him who filleth all in all. In a word, aU that is
beautiful, amiable, and excellent ; all that is most alluring,

REMOTER CAUSE OF SIN. 119
engaging and attractive ; all that has a tendency to please,
delight, charrri, and satisfy to the utmost fullness a rational
mind, are found in the superlative and ineffable giories of
Jehovah. And can it be supposed that an intelligent being,
under a view of these things, could ever have conceived
a thought of offending such infinite majesty ? Sure reason
must be dethroned, or act contrary to its nature, before such
a procedure could be supposed possible. Especially if we
consider, 2. The condition, or circumstances of the creatures ;
which was that of perfection, in a degree necessary and
suitable to their complete happiness. Nothing was want
ing to render their felicity absolutely perfect ; having in,
and from their Creator, everything adequate to supply and
satisfy to the full, all they could rationally desire. They
had knowledge, and a capacity of knowing beyond our
conception. And they had holiness and rectitude imprint
ed on all their powers, to the choice of which, their wills
were perfectly free, without the least bias to evil in any
shape. And they were in a dependent state. They must
have known they were not their own creators, nor self-
originated ; but his offspring whom they beheld exalted
above all principalities and powers, possessing the empyreal
throne, and shedding his benign influence on all their
favored heads ! They saw, that in Him they lived, moved,
and had their being ; and that in Him was centred all their
glory ; while the emanations of his love filled them with
bliss and joy unspeakable. And they must have seen the
vast distance, and disproportion, between themselves and
that grand Fountain of their being, at whose throne they
bowed ; whose praise they sung ; and before whose face
they veiled their own, as incapable of beholding his un
rivaled excellencies. Surely, in such a state, and with

120 REMOTER CAUSE OF SIX.
such views, it was impossible that- a thought could ever
enter of rebelling against such goodness, perfection, and
glory.* To suppose the contrary, we must conclude they
* Let me call on all those that have tasted that the Lord is gracious,
as my witnesses here. Tell me, ye favorites of the Most High, what
saw ye ? What felt ye ? What wished ye ? when the Divine
Comforter convinced you of sin; and gave you a view of that vast
ocean of iniquity, which pervaded your hearts, and led captive to its
rule, all the powers and faculties of your souls; filling you with a fear
ful looking for of judgment, and fiery indignation, which shall devour
the adversaries ? And tell me, what saw ye ? What felt ye ?
What wished ye ? When the same Sovereign Agent revealed the
Savior in the glory of his person, and the wonders of his grace; giving
you to see the fulness and perfection of his righteousness, for your
justification; and the efficacy of his atoning blood and sacrifice, for the
cleansing and pardoning of all your transgressions ? What then were
your sensations ; what your resolutions ; and what the earnest breathing
of your souls .' Was it not, to devote all your powers to glorify his
name, who had called you out of darkness into his marvellous light, by
walking in all the commands and ordinances of the Lord blameless ?
Was it not then, your ardent desire and prayer, that you might be holy
as God is holy ? Did you not see, and feel sin, as an evil infinite
ly to be detested ? And was not its being in you, your greatest
burden ? I am persuaded this, and abundantly more, is the experi
ence of the saints, when God is pleased to shed abroad his love in their
hearts. And were they continually under the full beamings thereof,
as manifested' in the works of the adorable Trinity, for their salvation
and glory; they would be so swallowed up in the contemplation
thereof, that it would be impossible for them td sin: for a full uninter
rupted survey of the divine glory, would so change them into the same
image, from glory to glory, that meridian light, and total darkness,
cannot be more opposite, than they would be from every appearance
of evil.
I doubt not but this will be considered by some, as the rant of
enthusiasm. It is a truth, that the ' natural man receiveth not the
things of the Spirit of God; for they are foolishness unto him: neither
can he know them, because they are spiritually discerned.' But let
such beware, lest that come en them, spoken by the prophet: 'Behold,

REMOTER CAUSE OF SIN. 121
were created with worse than Satanic principles. And
therefore, before they fell, they must in measure, have lost
sight of the glories of their adorable Creator. And this
appears further,
(3.) From the reason and nature of things; and from
Scripture and experience.
[1.] From the reason of things.
It is in the nature of intelligence, or for an intelligent
being, to choose and prefer the greatest apparent good.
Whatever is preferable, cannot but be chosen ; and what
ever is chosen, must be apprehended as the most desirable
present good ; for it is impossible the mind can reject that,
which, in its present view, it conceives to be the most pref
erable object. Therefore, as God is the chief, and, to a mind
uncontaminated with evil, and unfettered from malignant
passions, the most desirable good ; it is impossible, viewing
Him to be such, but He must be the object of its choice.
The contrary would be acting entirely opposite to the very
nature of the powers of a rational mind, and therefore can
not be. Consequently the mind must lose sight of God as
its highest bliss ; the divine excellencies must be veiled from
the mental eye, before any inferior object could gain the
preference. Such therefore must have been the case, both
of angels and men, ere they fell from their primitive recti
tude. And this is farther confirmed,
[2.] From Scripture and experience.
Eve, who was ' first in transgression,' was certainly de
ceived by the subtelty of the serpent. His suggestions
wrought in her mind, a doubt of the divine veracity ; and
led her, perhaps, to suppose, that God's prohibitions and
ye despisers, and wonder and perish ! ' And let them be assured also,
that they are realities ; substantial as the being — permanent as tha
throne of God — and, in their effects, endless as duration.
11

122 REMOTER CAUSE OF SIN.
threatenings, were deceptions, and given with a view to pre
vent her enjoying some greater good. That this was prob
ably the case, appears from the history of that awful event.
But could she have listened to the vile insinuations of the
tempter, had she been impressed with a realizing view of
the matchless glories of her Creator? and that justice and
judgment were the habitation of his throne, and his coun
sels of old, faithfulness and truth ? Impossible ! unless we
suppose her destitute of rationality. Therefore God, in his
essential excellencies, must have been hidden from her un
derstanding in some degree, ere she could have fallen in
with the temptation, and perpetrated the horrid deed.
Adam, also, though not deceived as Eve : yet overcame, by
the love he bore to her, the obligations he was under to his
Maker ; and rather than be deprived of her social inter
course, became an accomplice in her guilt ; preferring his
wife before Him, in whom he lived, moved, and had his be
ing. But would this have been his conduct, had the infin
ite glories of Jehovah been impressed on his mind? No,
for he would have seen a good in Him, over-balancing ten
thousand Eves. Nor, would they have attempted to hide
themselves among the trees of the garden, had they had a
sense of the omnipresence of their Creator, whose eye is
eternally, in every place. Neither would Cain have slain
his brother Abel, had he considered that the holy and jeal
ous eye of Omniscience, was viewing the impious deed ; and
that He would by no means clear, but take vengeance on,
the guilty.
These, with every other instance of atrocity, recorded in
Scripture, must have been prevented, had the perpetrators
(been at the time impressed with a view of the immaculate
holiness, and inflexible justice of the Most High. For, as
observed before, the perfections and excellencies of the un-

REMOTER CAUSE OF SIN. 123
created Majesty are such, as when manifested, cannot but
attract, charm, and fill, with delight and love, a rational
mind ; and would produce such holy awe and reverence, as
would influence to repel every temptation, like Joseph,
with, ' How shall I do this great wickedness, and sin against
God.' (4.) This is further evident from the universal conduct of
mankind. For, will a servant purloin under the immediate
eye of his master ? Will an adultress take a stranger to
her bed in the presence of her husband ? Will the swearer,
the whoremonger, the drunkard, indulge their unlawful
propensities in the presence of those who they know will
punish them for the same ? Certainly not. On the contra
ry, how cautious and circumspect are the most reprobate
and vile, in their words and actions, before their superiors ; es
pecially if they are conscious they have ability and will,
to punish their impieties ? In such circumstances, the most
turbulent and brutal, will put on the appearance of meek
ness, and the innocence of the lamb. And how are the
multitude awed into circumspection, and reverence, at the
sight of a wise, good, and beloved king? Indeed, constant
and universal experience demonstrates, that millions of
enormities are daily prevented by the fear of punishment,
and by that awe, which superiority of station in life, wealth,
wisdom, and power, creates in the breasts of those, who
else would perpetrate them. And, if the fear of man, and
the glare of human greatness be productive of such effects
in the conduct of men, how much more so, would the im
pressive sense of the divine excellencies, work in man a
fear of transgression, and a becoming conformity to recti
tude and truth? I am verily persuaded, that could the mind
take in the whole character of God, it would see such a
blaze of glory in his attributes and perfections, as would

124 REMOTER CAUSE OF SIN.
make the most exalted of creatures shrivel, as it were, into
nothing before Plim ; and tremble at the thought of offend
ing such consummate Majesty.
These things, I apprehend, are evident to demonstration.
Whence we may safely conclude, that, had God, by a per
petual influx of divine light and love, exhibited himself to
the angels that fell ; they would ever have stood in their
primitive rectitude. The same may be justly asserted of
our first parents ; and I think it an indubitable truth, that
the preservation of the elect angels, flows from the con
stant impression of the ineffable excellencies of the divine
Majesty; and that, had He concealed his glories from them,
they also would have fallen.
This will further appear if we briefly consider the natu
ral tendencies of the intellectual powers of rational beings.
But this I shall leave till my next. And remain, Yours.

LETTER XIX.
Same subject continued. Natural tendencies of the intellectual powers
of rational beings. Preservation of the elect angels in holiness from
the constant impression of the excellencies of the divine Majesty.
My Dear Friend,
The proposition before advanced, that, God's withholding
the communication of an impressive sense of his own glo
ries, became an occasion of the fall, both of men and
angels ; may yet be further amplified, by briefly consider
ing the natural tendency of the intelligent powers of a
rational mind. I shall not attempt to give a particular def
inition of those powers, but speak of them, principally,
respecting their effects, as manifested in the conduct of the
subjects of them.
The Scriptures tell us that ' God created man in his own
image.' Now knowledge and understanding form one part
of that image, and holiness the other. Understanding and
rectitude, therefore, were the bright image of the Most
High, in the creature. And no doubt angels and our
first parents were created with those powers, in a degree fat-
surpassing what has appeared in man since the fall ; and
that, therefore, the utmost stretch of human intellect falls
vastly short, now, of what Adam possessed in his primitive
state. Yet, in the present situation of things, the powers
of man are truly great and wonderful, and far exceed his
*11

126 REMOTER CAUSE OF SIN.
' own comprehension. Such is the brilliancy and lustre of
its faculties, that the soul sees nothing without, that ex
ceeds, or equals itself. Those shining orbs around us, the
twinkling rays of which, enliven the gloom of night — the
more splendid sun, the blazing glory of which, enlightens
and cheers the else torpid and sterile earth — with all the
delightful scenes of this lower world; must sink into noth
ing, when compared with the intellectual powers of a
¦rational mind. The mind that surveys, and contemplates
these objects, must see the disparity ; and, consequently,
prefer itself above them. For though they possess peculiar
glory and harmony ; yet, it sees them as operating for its
use, and benefit : consequently, the sight of such myriads
of surrounding beauties, calculated for its pleasure, accom
modation, and support ; must, 'naturally, preduce a high
opinion of its own importance in the scale of being : and
being able, at will, to contemplate them in their natures,
causes, and effects; it must add to its self-complacency and
high thoughts of its own consequence.
Thus man, being conscious of his own superiority over
the visible creation ; and the superlative glories of his Crea
tor being hidden from him : he makes himself, and the grat
ification of his senses, his chief, and only end : sensible ob
jects engross all his attention — captivate the affections —
warp the judgment — and "enslave the understanding and
will, to its dictates. Indeed, it is impossible it should be
otherwise : For a rational mind destitute of the constant
impressions of Deity, seeing no higher, must set up him
self, as his chief good ; and make his own glory his princi
pal aim. For nothing but the excellencies of the Creator,
can over-balance the intellectual beauties of the creature.
Consequently, if the former be hidden, the latter must pre
dominate in his mind. And as the capaciousness of his

REMOTER CAUSE OF SIN. 127
powers enlarges in a proportional degree his desires, he
ranges the wide creation to gratify them ; but his mind
being more copious and extensive than the whole of created
things, no part or the whole of them united, can satisfy him
to the full. Hence it is that, having no higher object, he
perpetually wanders from thing to thing, and creature to
creature, vainly seeking happiness from them ; and though
always deceived and disappointed, yet, not aware of the de
lusion, still wanders on, absorbed in sensual gratifications, till
death draws aside the curtain, and too late he discovers his
fatal error.
It is, as has been observed, the very nature of intelligence,
or of the intellectual powers of a rational mind, whether of
God or the creature, to choose, pursue, and embrace the
greatest good. Matter of fact evinces this beyond sober
contradiction. God does all things for his own glory ;
which is the highest good, infinite excellence can pursue.
The glory of the highest must be the preferable object of
the Most High. And all lesser ones must terminate in that;
for God cannot give his glory to another, or deprive himself
of his just right.
Man, as an intelligent being, naturally pursues the same
object; the highest good in his present view. See this evi
denced from the dawning of reason in childhood, to its ut
most maturity in manhood. From the former to the latter,
what is the mind incessantly reaching after, but some real
or imaginary good ? And though its pursuits are gradually
advancing from the furniture of a toy-shop, to the fame,
grandeur, and riches of the world, yet all is under the view
of the highest present good.
But to come a little closer to the point in hand : What is
the principal aim, or ultimate desire of intelligent creatures?
I mean when they have lost sight of the great First Cause.

128 REMOTER CAUSE OF SIN.
Is it not Independence? Certainly it is. Yes, this is their
perpetual design ; to this their wills are unremittingly bent ;
to this all their motions tend ; and it is this that makes
them ever on the stretch for honor, wealth, and superiority
over their fellow beings; and produces that restlessness and
discontent observable in the whole race of mankind. What
is it, but this principle, that makes this world an aceldama,
a field of blood, and a slaughter house of men ? What has
produced such vast carnage and destruction among the hu
man race, but the ambitious aim at independence, and a
superiority over others? It was this principle that actuated
those great butchers of their species, whose conquests and
devastations fill the historic pages of every country and
every age. It is this principle, that works in all the sons
of Adam ; so that each individual, were it in his power,
would, like Alexander, bring the whole world subservient
to his command : nor would he, suppose it granted, then
rest till he was master of the universe, and became su
perior to the Supreme. This is an indubitable truth : as
all would find were they impartially to examine the mo
tions, aims, desires and tendencies of their own thoughts.
Every aspiring wish, that passes in the breast, is a confirm
ation of it. Every desire to be above others, in fame,
wealth, or power, has- a direct tendency to this conclusion.
For let the desire be attained, another more aspiring follows,
and so on ad infinitum ; and never would rest, but still
ascend till Deity itself became subject to its dictates.*
* Many, no doubt, will start at these things, and with Hazael, cry
out, What ! is thy servant a dog, that he should do these great things ?
However, Hazael did them, and so would every individual, placed in
like circumstances. God has made of one blood all the nations of the
earth, lie fashioned their hearts alike in creation, and this likeness
continues in their fallen and corrupt state. Let any man be left to the

REMOTER CAUSE OF SIN. 129
I apprehend it needless, or I might greatly enlarge. On
the whole, I think it evident to a demonstration, that it is
in the very nature of intellectual excellence to set up itself,
as the uncontrollable guide, in all things within the compass
of its sphere and power ; and that the more enlarged the
intellect, the stronger this principle works.* Hence, suppos
ing the divine glories concealed, we may safely conclude,
that the higher those excellencies, in a creature are, the more
liable is he to fall from his allegiance to his Creator, and set
up himself as his supreme end. That this was probably the
case, respecting the angels that fell, I have before proved.
And it appears by the conduct of men, from the beginning
to this day, that their fall and estrangement from God
arose from the like incidental cause. Hence, also, we may
see, that though God decreed the being of sin, it was not
brought to pass by any positive energy, motive, incentive,
or temptation from Him ; but arose from the darkness and
mutability of the creature, and his ignorance of the divine
glories. When God ' hideth himself, who can behold Him ? '
He withheld the light, and darkness ensued. He suspend
ed his special agencies, and the creatures fell. And, there
fore, though God, in some sense, was the cause of sin, it was
only a negative cause, arising from a withholding that
mere natural dictates of his corrupt inclinations, and there is not an
enormity hut he would be guilty of, if a suitable temptation offered. If
David, a man after God's own heart, fell into adultery and murder ;
where is the man, placed in similar circumstances, and so left, but
would be alike guilty ?
* This is true undoubtedly of fallen man, and, so far as we can
learn from the Bible, of fallen angels, but it maybe queried how it
certainly follows that it must be so in relation to either man before he
fell, or angels before they fell. Ed.

180 REMOTER CAUSE OF SIN.
which was necessary for the creature's preservation; but
WHICH He, IN NO SENSE, WAS OBLIGATED TO GIVE.
I might, here, add another incidental, or occasional cause
of sin ; namely, giving to the creatures, and placing them
under, a LAW. This appears, ' because the law worketh
wrath ; for where there is no law, therere is no transgres
sion.' And had not the law entered, sin had not abounded.
But I shall not dwell on this point. And therefore I con
clude with observing, that from what has been said in this,
and the two foregoing Letters, 1 think we may trace such a
rational account of the original occasion, and cause of the
introduction of sin, as is sufficient to satisfy any serious,
sensible, and impartial inquirer. And further, that as sin,
with all its baneful effects, has filled our world, and swallow
ed up, as it were, all the human race in its dreadful vortex ;
and as its being and operations are so extensive, and of such
vast importance in the grand scheme of things ; its existence
must have been pre-determined, permitted, and designed,* by
the wise Creator, Supporter, and Governor of the universe,
as one grand mean to an end worthy of Him, who is won
derful in counsel, and excellent in working. f
How moral evil first entered the breast of an intelligent
* No doubt ; but whether the theory of the author or any other
within the present compass of the human faculties to contemplate, be
the true theory on this subject, may, perhaps, still be questioned. Ed.
t God ever saw, in one capacious thought,
Worlds upon worlds to full existence brought ;
And fixed the end, ere time its race began,
Of seraphim, of reptiles, and of man.
He saw, long ere yon brilliant arch was spread,
The sons of Adam fallen in their head.
He saw, and sov'reign will'd the dire event,
A mean to prosecute his wise intent.

REMOTER CAUSE OF SIN. 131
holy creature, is a question that has puzzled the children
of men in all ages of the world. I have, therefore, endeav
ored, according to the light and ability given, to elucidate
the subject from the nature of things, from Scripture, and
from experience ; and I humbly apprehend, the things of
fered must carry conviction to every serious,considerate mind.
But as I know that you and others, who are opposers of the
He saw, He will'd, but no incitement gave :
The sin was man's, but his the grace to save.
Man's will was free, and strength was giv'n withal,
" Sufficient to have stood, though free to fall."
Not free ! he had not sinned when he fell ;
Nor trial had, if made impeccable.
Not free ! what test of his obedience then ?
As well might torpid stones obey, as men.
Man, in obeying, and in sin was free ;
His crime no impulse had from Deity :
Though in the act, the Sov'reign him upheld ;
Yet to the act, was by no pow'r impell'd.
'Tis God supports thy soul while sinning now ;
Yet hates thy sin, and threatens vengeance too.
Permits its reign by his determin'd will ;
And his wise counsels do thereby fulfill.
Prevent He could, if wisdom had seen fit ;
But wisdom saw it wiser to permit :
But the permission was no active cause,
Though man without it ne'er had broke the laws.
When Sol withholds its rays, black shades arise :
And sable gloom its dazzling beams supplies :
But who dare say this splendid orb of light,
Producing darkness, generates the night ?
That life 's death's cause, we may as justly cry:
For who ne'er lives, can ne'er be said to die.
Can we the law, with justice, blame for sin ;
Though without law transgression ne'er had been ?
So the permission causes not the woe,
Though unpermitted, it had ne'er been so.

132 REMOTER CAUSE OF SIN.
grand truths of revelation, will cavil at, and object to them,
I shall attempt, in my next, by some observations, to vindi
cate the divine procedures.
Wishing you soberly and seriously to consider what has
been advanced ; and, according to their momentous impor
tance, give the arguments their due weight, I rest, Yours.

LETTER XX.
Same subject continued — vindication of the divine dispensations by
which angels and men were left to sin.
My Dear Friend,
Such are the incomprehensible glories of the divine Ma
jesty, that all created excellence, comparatively, sinks into
nothing. All other beings are but dark shadows of being
to the self-existent Jehovah. They are shades which set
off his brightness ; but to whom they bear no proportion.
Surely then, it is arrogance and presumption in the utmost
extreme, for man, the shadow of a shade — the atom of
an hour — a dust in a balance — a mere nothing and van
ity, to arraign the sovereign appointments, and dispute his
right of doing whatsoever pleases Him ! Language is too
faint to set forth the folly of such a procedure ! Shall the
drop of a bucket oppose itself to the mighty waves of the
ocean ? Shall the cold glimmer of the glow-worm pretend
to rival the warm effulgent beams of the meridian sun ?
But how infinitely greater the disparity here ! What stu
pidity and madness for impotence to exert its feeble efforts
in opposition to Omnipotence ; and for ignorance to oppose
its dark reasonings to consummate Wisdom ! Yet, such is
the unaccountable conduct of men, who dare accuse and
condemn the wise decrees, and dispensations, of Him who
is wonderful in counsel and excellent in working. And
12

134 DIVINE PROCEDURE VINDICATED.
when I consider how they whom I sincerely value and es
teem, cavil, and deny the grand truths of revelation, my soul
weeps for them in secret, and cries, ' Father forgive them,
for they know not what they do.' Surely, the consequence,
if God convince them not, will be tremendously awful. In
deed, the thought is infinitly interesting, and too big for
utterance !
But leaving this, I will now attempt, by a few considera
tions, to vindicate the divine dispensations, in leaving angels
and men to fall from their primitive rectitude. And here I
would observe, that God is not under the least obligation to
give to his creatures any account of his matters ; and it is
the height of presumption to require it. He that made all
things, has an indisputable right to do his pleasure with the
things He has made. Has the potter power over the clay,
to make one vessel to honor, and another to dishonor ? And
shall not the Sovereign of the universe have the same pre
rogative, without being called to account by the vessels He
has made ? The disproportion between God and the creature,
infinitely surpasses that between the potter and the clay.
Then, 'Who art thou, O man, that repliest against God?
Shall the thing formed, say to him that formed it, why hast
thou made me thus? ' Such a conduct is insolence and pre
sumption to perfection,
I have before remarked, that God neither impelled, nor
tempted, by force or fraud, his creatures to sin. Its exist
ence therefore can be no impeachment of his holiness or
justice. The bare permission was no active or blameable
cause. If it were, God only can be accountable for every
sin committed. For He permitted, when He had power to
prevent — nay, He still permits it, though He has ability to
stop its progress in a moment, were it his pleasure. There
fore, though the nature of sin is infinitely opposite to the na-

DIVINE PROCEDURE VINDICATED. 135
ture of God ; yet, his permission of it proves that its exist
ence is according to his sovereign will. A will to permit,
in God, is equivalent to the determination of the being of
the thing permitted : because infinite wisdom could not but
know the event of such a permission. And it, and its con
sequences, must be parts of his all-perfect plan, by which
He brings forth that grand end, the manifestation of his
own glory. For had not God suffered sin to have being,
many of his perfections could not, in so far as we can see,
have been known ; but must have been eternally hidden
from his creatures. And here I observe,
1. That divine holiness, or God's infinite hatred to sin,
could not have been displayed, or known, if sin had not
existed. It may seem strangely paradoxical, for sin to be a
mean to set forth the beauty of holiness ; and that evil should
be productive of good ! But so it is, for how could holiness
have been exhibited, or the extent and glory of the divine
rectitude been known, if the creatures had not transgressed?
God's infinite hatred of sin must have been a secret forev
er, if it had not -existed amongst rational beings. The per
fection, glory and beauty of holiness had ever been secret
also, if evil, its opposite, had not been suffered to exist. The
angels that fell could not know it, till taught by their own
rebellion and consequent punishment. And the elect angels
must be, in measure, ignorant thereof till they saw it display
ed by the vengeance poured out on transgressors. Nor would
men or angels have seen it in that fullness of glory, in which
it now shines, but for the cross of Christ, where sin was
punished to the uttermost, and infinite hatred against it
manifested. — Divine Justice could never have been so clear
ly set forth without the being of sin. Its inflexible nature
had not been open to the view of creatures, had there not
been sinful subjects to exercise it upon. Justice is exhibited

136 DIVINE PROCEDURE VINDICATED.
by rendering to all their due; by rewarding or punishing as
circumstances demand. It was necessary, therefore, to give
justice a full display, that sin should exist. — The divine
faithfulness is another perfection which could not be known
in its full compass of glory, had not sin entered. The fulfill
ment of promises to the obedient, and threatenings against
transgressors, could not have been so clearly manifested, if
nO disobedience had taken place among the creatures. —
Mercy also, could never have had so glorious a display, had
there not been miserable sinners to need it. — Grace too,
which so eminently shines in the redemption of man, must
have been eternally hidden in the divine mind, had not sirs
rendered the creatures fit objects for its exercise. — Nor,
would the heights and depths of divine love have appeared
so conspicuously glorious, had it not fixed on sinners, on
whom to display its matchless and unmerited kindness.
Here it shines with such unparalleled lustre as will astonish
saints and angels to eternity. But without sin's existence
it must have been, in a measure, hidden ; and its infinite
greatness never known.
2. I observe further, that divine wisdom owes its fuller
display to the being of moral evil. That infinite contriv
ance which makes sin subservient to the complete manifes
tation of all his amiable excellencies, must discover consum
mate wisdom in the grand counsels of the Most High.
3. I also observe, that it seems more than probable, that
the being and permission of sin, was designed to show the
absolute dependence of the creature on the Creator. Noth
ing is more evident than that the creatures depend on God
for life anil breath and all things. He that gave them
being, holds their souls in life every moment of their exist
ence. Satan, and his guilty associates, losing sight of
this, fatally rebelled. Supposing they were independent ;

DIVINE PROCEDURE VINDICATED. 137
or, a mad desire of being so, seduced them to set up them
selves as their chief good — to cast of their allegiance to the
Most High — and to oppose his just rule and government.
Theirfoulrevolt and consequent punishment were, no doubt.a
lesson to the standing myriads ; and as it is natural to suppose,
gave them a keener sense of their absolute dependence on their
Creator, for every blessing they enjoy. To be preserved in
their primitive bliss and rectitude, while millions of their
companions fell, was such a distinguishing act of kindness,
grace, and goodnees, as will eternally excite their highest
love, gratitude, and praise, to their adorable Sovereign. And
it is alike certain, that the sin and fall of man, will ever im
press the saints with a deep sense of their sole dependence
on God, for all they are, and enjoy. The love and grace
manifested in the ancient choice of them in Christ ; and the
redemption wrought out by Him for their deliverance, will
be an everlasting stimulus to sing ; ' not unto us, not unto
us, but to thy name be all the glory: Unto Him that hath
loved us, and washed us from our sins in his own blood, and
hath made us Kings and Priests unto God, and his Father:
to Him be glory and dominion for ever and ever.'
In a word, eveiy moral perfection shines, in a special man
ner, with redoubled glory, through the occasion given by
the existence of sin for its display; which shows, that its
being took place in consequence of the devine permission,
wisdom, and will ; and that it was a part of that all-wise
plan, or grand scheme of things, which God, of old, fixed
and determined for the manifestation of his own ineffable
excellencies and glories. For the Lord made all things for
himself; yea, even the wicked for the day of evil. For this
purpose was Pharaoh raised up, that He might show forth
his power in him ; that his name might be declared, and his
glory manifested, through all the earth. And how many are
*12

138 DIVINE PROCEDURE VINDICATED.
the instances in the divine records, where the wickedness
and wrath of man praise the Most High, in being made
subservient to his glory? Among the many, one grand
instance is, the crucifixion of Christ. Peter told the Jews,
that, ' Him, being delivered by the determinate counsel and
foreknowledge of God, ye have taken, and by wicked hands
have crucified and slain.' Here is one of the most flagrant
ly wicked acts, that, perhaps, ever was committed, taking
place in consequence of the determinate counsel and fore-
Jenoivlege of God ; and which is fraught with such displays
of divine glory as no dispensation can exceed, or equal. For,
take in the full compass of this amazing transaction, in its
causes, motives and ends, and view without prejudice the
astonishing wonders it contains, from its first contrivance
before the birth of time, to the consummation of its designs
in endless glory, and we shall see ten thousand arguments
for the propositions before advanced ; for all the events of
our world are some way or other connected with it.
4. On the whole, then, who dare reply against God, or
say to Him, what doest thou ?* His glory is to be regarded
* Many indeed do this ; and speak many great swelling words
against the divine decrees ; especially God's eternal determination
to punish sin in the subjects of it. This is called by one who was
of extensive note in the religious world, The horrible Decree.
And many horrible things he says of it ; representing God, on the sup
position of its truth, as worse than Satan — as an almighty, cruel, and
unjust tyrant. Many follow him in this our day ; and, in their decla
mations, brand the doctrine of predestination with the most opprobrious,
harsh, and shocking epithets.
But God's decree to punish is not an arbitrary act, determining it with
out the consideration of sin : for, as Godpunishes no man but for sin, so
He decreed to punish no man but for sin. Therefore, not the decree,
but sin, is the cause of punishment ; and, consequently, punishment is
just. If, then, it be cruel to punish, or, to decree to punish, when just
ly demented ; all punishment is cruelty, and so must be the law that or-

DIVINE PROCEDURE VINDICATED. 139
infinitely above the happiness, or misery, of any of his crea
tures ; especially as both are made subservient to that end.
Better that ten thousand worlds should perish, than one ray
of his manifestative glory be lost in obscurity, or buried in
oblivion. What are ten thousand worlds to Him who is
infinite ! and to whom all the nations of the earth are but as
the drop of a bucket ; and are counted by Him as nothing ;
yea, less than nothing and vanity ? The perishing of mill
ions of these comparative nothings for their sin, is not equal
dains it. For without law there is no transgsession. Every law,
whether it be of God or man, virtually decrees, and brings the criminal
under an obligation to punishment ; and it makes no difference, whether
the law is given an hundred, or a thousand years before the criminal act
is committed : it equally binds the transgressor to suffer, as it would
were it promulgated but yesterday.
And I would ask all those, who represent the doctrine of predestina
tion in so horrid a light, whether God did, or did not know from ever
lasting, the persons and the iniquity of those who shall be cast into out
er darkness ; as well as those to whom it shall be said, ' Come, ye
blessed ? ' To deny Him this knowledge, would rob Him of his deity,
and be direct atheism. But, if granted, the doctrine in dispute neces
sarily follows. For if God foreknows a thing, that thing must be fixed
and certain, or He could not know it ; and if any think, that lie fore
knows any existing circumstance or thing, which He did not determine
to effect, or permit, let them prove it if they can.
On the whole, the above blasphemous expressions, and the notions
connected with them, display utter ignorance of the nature of God ; and
rob Him of every perfection essential to his being ; as is fully proved in
these letters ; and therefore need not be repeated. But I would wish
every opposer of the doctrine to weigh well, and to consider the folly
and danger of his opposition. It is not a light thing to deprive the Most
High of his just prerogatives. He is a Sovereign of infinite dignity and
glory, and will not hold him guiltless that depreciates his perfections,
and withholds from Him that honor and praise justly due to his name.
May the divine Spirit convince such of their sin, and lead them into a
cordial reception of every truth of God.

140 SUMMARY.
to our crushing a worm. We. tread it to atoms at our will,
without repugnance, or the least fault in the worm, or profit,
or honor, to ourselves. But in the punishment for sin, God
glorifies his law, his justice, faithfulness, and truth ; render
ing to the creature only his just desert. The worm breaks
no law, gives no just cause of offence ; yet we sport with its
being, and deprive it of existence at our pleasure, and think
we do no wrong. And shall we impeach the Most High
for his just and righteous dispensations to his sinful crea
tures, between whom and Him, is an infinitely greater dis
parity than between the meanest worm and the most exalted
of intelligent creatures? Surely such conduct is superlative
presumption and folly.
I might have entered much farther into these things,
but I think that what has been said is sufficient. And of
what has been advanced this is the sum : That all divine
perfections are essential to, and justly predicated of, the di
vine will. Consequently, it is not an adjunct, qualitj7, or
a faculty of the divine mind ; but is that mind, or God him
self. That, therefore, God's will is positively effective in
the accomplishment of all his designs; doing according to
his pleasure in the armies of heaven, and among the inhabit
ants of the earth : Or, in other words, working all things
after the counsel of his own will. I have also attempted to
show how God executes his purposes ; which appears to be,
by the effectual energy of his power, and the withdrawment
of influence. I have moreover taken occasion to offer some
thoughts on the original of evil, in whom, and how, it arose
into being ; and have concluded with some observations to
vindicate the divine procedure.
I might have taken a survey of the moral perfections of
God, as corroborating proofs of what has been advanced in
favor of the point before us ; but I think it unnecessary. I shall

SUMMARY. 141
therefore proceed, in my next, to consider as proposed, the
works of God, as a further evidence of his eternally deter
mining (either effectually or permissively,) whatsoever comes
to pass. In the mean time, I rest, Sincerely yours.

LETTER XXI.
Corroboration of the doctrine from a consideration of the works of
God. 1. Creation. 2. Providence.
My Dear Friend,
Having treated of the divine will, and shown that all the
attributes of Deity are predicates of it ; and that, consequent
ly, it is his nature and essence, or God himself; it follows,
that all arguments advanced from those attributes, will hold
good here ; and the rejection of the doctrine will be followed
with like absurdities and impossibilities, and therefore need
not be repeated.
I shall now consider,
2dly.» The Works of God, and that as perpetually hold
ing forth visible demonstration of the truth contended for.
But here I shall be brief, and not enter into that full extent
of proof, to which the subject naturally leads.
The works of God may be comprised under two heads,
those of creation and providence.
Considered as an act, creation is that amazing stretch of
wisdom and power, by which all things are brought into
being from nothing. In the beginning God created the heav
ens and the earth. Let it be was the volition, or the all-
powerful voice, which spake the whole from non-entity into
existence. * See page 36. Letter V.

CREATION. 143
But, here I would observe, that when no creature existed,
it was entirely at the option of the divine wisdom and will,
whether to create or not. Nothing out of himself; nothing
but his own will could bind or engage Him to this mighty
work; consequently, ere one line was drawn, He must de
termine not only to create, but what to create. The whole
plan, end, and means, must be before Him, ere one act of
creating power could be put forth. To imagine otherwise,
would be to suppose infinite Wisdom to work without design,
and to no end ; which would be altogether absurd, and dis
play folly instead of wisdom. God could not determine to
create without knowing his own intentions ; nor could He
work without knowing the end designed ; much less could
He design an end, and work to accomplish that end, without
a perfect knowledge of the means. The means, in all their
parts, must be determined, or there could be no certainty of
the end. Consequently, He must, with infallible certainty,
also have known and determined the various natures, tenden
cies, and manner of operation, of all the creatures and things
He was about to form. For He could not, as infinitely
wise, form He knew not what.
A wise master-builder not only lays the plan of his house,
and determines its shape and size ; its several apartments,
and their uses ; but the various materials, with the due pro
portion of each, of which it shall be composed. And shall
the great Builder of the universe be supposed to work with
out a plan ; and consummate wisdom be surpassed in con
trivance by a wise man ? Surely every pin in this vast,
grand tabernacle, its place and use, must be fore-fixed,
drawn, and determined, in the eternal mind, ere one line
was stretched out for its accomplishment. To work with
out design, or plan, is characteristic of an idiot, and not of
Him whose will and works are wisdom and perfection in

144 CREATION.
the abstract. Known unto Him are all his works from the
beginning. And known, because determined.
And not only his works in their first formation, but all
their effects were known and determined also. A good
mechanic, not only designs the construction of a machine,
but the various use of the parts, and the effects the whole
shall produce ; and, if his abilities are competent, he never
fails of his end. God has wisdom and power sufficient to
accomplish all his purposes, and none can successfully
oppose their execution. Consequently, nothing can come
to pass when He commandeth it not ; therefore his eternal
will and decrees have had, and shall have, their full com
pletion. Creation, then, in all its parts, took place in consequence
of the sovereign will of God. Not an atom, more or less
than he absolutely determined, could possibly have being.
For it would be egregious nonsense and absurdity to suppose
He created a single particle of matter, much less intelligent
minds, without design ; for that, as has been observed, is
characteristic of folly, and not of wisdom ; and therefore can
not be.
Further, not only the things created, but their natures,
properties, and tendencies, must be absolutely determined
also. Consequently, their effects, under every possible mod
ification, must likewise be known ; or He could have no de
terminate end in view ; or if He had, He must inevitably
fail of that end : For, to design an end without determining
the means, renders the end uncertain, yea, impossible. But
this must be absolutely denied of consummate Wisdom.
And again, as God created all things by the word of his
power, and that to ends worthy of himself; He must, to
effect his purposes, superintend, rule, and guide the whole,
or disappointment must be the issue. But as this cannot be,

PROVIDENCE. 145
He must determine the means, in every view, as well as the
end. The works of Providence are those means, which I
shall now consider, and briefly investigate, with a view to
the confirmation of the truth before us.
Divine Providence* is God's superintendence, and wise
ordering of all things. — It is the accomplishing his pur
poses by disposing of all things in the wisest and best man-
* It is a matter of wonder and surprise, that so many, who are just
ly esteemed for their literary accomplishments, and whose good sense
and judgment, in natural things, are indisputable; should, while they
acknowledge a governing superintending Providence, deny the doctrine
of Predestination ! Surely, they are not aware of the inconsistency
of their sentiments. Predestination, or the determinate will of God,
cannot be separated from Providence, without destroying both ; they
must inevitably stand or fall together. — The former is God's will de
termining; the latter, God's will executing. Predestination is the
grand root, whence spring those wide-spreading branches — that beau
tiful foliage — those odoriferous variegated blossoms — and those infin
itely diversified fruits, which the expanded tree of Providence exhibits
through all the vast and spacious field of time. It is that immovable
foundation on which the magnificent structure of Providence is built.
The first grand cause of every event which Providence displays. So
that, to maintain a Providence and deny Predestination, is to suppose a
flourishing tree, without a root; — the wisest scheme executed, without
either plan, or agent — the noblest edifice raised, without a foundation
— and, that all the events, in the vast system of things, exist without a
cause. There are others, who would be also thought men of sense, that,
not having effrontery enough to deny a Providence altogether, will ad
mit of some things to be under its governing hand; while, according
to them, millions of others are left to work their way in the dark,
without either path or guide. These are rejecters of Predestination
also; but their views of things are an insult to common sense. They
fondly set up themselves as judges of what things are, and what things
are not, proper for the government and direction of infinite Wisdom ;
and- instead of allowing that God worketh all things after the counsel
of his own will, pick and cull this, that, or the other event, as the work
rf his Providence; and, at the same time, leave, as it were, the rest to
13

146 PROVIDENCE.
ner — It is his governing them, so that they shall not ex
ceed the limits prescribed ; and guiding them to ends wor
thy of, and consistent with, his own glory. Providence, in
its largest sense, takes in the whole government of God.
Time and space and all the existences in the compass of
both, are under his absolute control, and infallible guidance ;
so that not the least circumstance, of whatever nature, can
escape his notice, but must always be under his immediate
direction. Indeed, Providence is an immense field, a boundless
ocean, capacious as space, and endless as duration. It is a
height, a depth, a length and breadth, immeasurable, in
scrutable, and past finding out. In a word, it superintends
the universe, and rules and directs the whole, to the various
ends and purposes of infinite wisdom.
In short, God's Providence is his matchless wisdom
displayed in working all things after the counsel of his
own will.
I shall briefly consider the works of Providence in a more
distinct manner; but this shall be the subject of my next.
In the mean time, I rest, Yours.
shift for themselves; that is, to arise to being without a cause — to be
subject to no agency — and, consequently, to exist to no end. So that,
in reality, these events must proceed from nothing- — be subject to noth
ing — and tend to nothing.
In short, to acknowledge, in whole or in part, a Providence, and de
ny Predestination ; is to separate the end from the means; — the effect
from the cause : — it supposes God to work without a will; without de
sign; without a motive; and to no end: or, rather, that the sovereign
will effects nothing; and, consequently, that Providence is a mere nul
lity: — and in a word, it makes the Bible a farce; puts reason to the
blush, and renders both of no use in the investigation of truth. Such,
and many more, are the absurdities, contradictions, and impossibilities,
connected with, and justly deducible from, such principles.

LETTER XXII.
Further consideration of God's Providence — The works of nature and
the dispensations of grace.
My dear Friend,
I come now briefly to consider the works of Providence
in a more distinct manner. And this I will divide into the
works of nature, and the dispensations of grace.
1. The works of nature.
As to these I observe, that with regard to those splendid
orbs, which shine through yonder vast area, the numbers and
distances of which exceed imagination ; the most we can
know of them is, they are the works of Jehovah ; and all the
stupendous monuments of the wisdom and power of Him
who is the Wonderful, and Wonder-working God.
With regard to the solar system, with which our globe is
more immediately connected, we know, comparatively, but
little. By the help of optical instruments, some discoveries
have been made of the relative distances, magnitudes, and
motions of the planets ; but the real nature of any, except
that which we inhabit, remains a blank. What know we
of that bright luminary the Sun, whose blazing glories
spread their benign influence, and impart light, life, and
heat, to distant worlds; and of that beautiful queen of
night, the Moon, who periodically, and partially, dispels the
sable gloom occasioned by the absence of the solar rays ?

148 WORKS OF NATURE.
Scarcely anything, but that they are appointed for seasons,
the Sun for a light by day, and the Moon and Stars for a
light by night ; and that their rising and setting are settled
and established by the Almighty hand. We can trace, in
some measure, the harmony of their motions, and how they
are regulated and governed by certain fixed laws ; but what
those laws are, and how they operate to produce such con
stant and uniform effects, cannot, perhaps, be fully investi
gated. But this is evident, that as they are the work of
creating power, so they are all continually supported in
being, and guided by the divine arm to the various ends his
purpose has assigned them. Their motions, effects, and
uses, are fixed by his eternal will ; by which they are
bound and limited, without a possibility of deviating in the
least degree.
If we descend to this earth, what but his providential
hand sustains, rules, and guides, to their purposed ends, all
things around us! And man, the chief of God's works on
this little spot, or point of creation, is certainly under his
governing and supporting arm every moment of his exist
ence. Our times are in his hand, and He gives to all life,
and breath, and all things. The way of man is not in
himself, nor is it in man that walketh, to direct his steps : for
though a man's heart deviseth his way, the Lord directeth
his steps ; and though there are many devices in the hearts
of the children of men, nevertheless the counsel of the
Lord, that shall stand ; for He disappointeth the devices of
the crafty, so that their hands cannot perform their enter
prise. Sickness and health are at his control; He wounds,
and He heals ; He killeth, and He maketh alive. Afflictions
are also from Him ; they come not from the dust, neither doth
trouble spring from the ground ; nor is there any evil in the

WORKS OF NATURE. 149
city, but the Lord, in his wise and overruling providence
hath done it.
In short, if we carefully search the Scriptures, we shall
find, that there is not the least thing or circumstance, in the
whole universe, but is under the immediate direction, and
unlimited control of infinite wisdom. And, therefore, it is
an indubitable truth, that God worketh all things without
exception, (either by positive effectual energy, or by
sovereign permission) after the counsel of his own will.
And, indeed, it is impossible to be otherwise; for can we
point out one operation, in all the vast concrete of things,
that is effected by the immediate agent, independent of any
foreign cause ?
Suppose we take a view of the vegetable kingdom, is
there one effect in all the growth of plants, that is produced
by any innate principle, or power of their own ? Certainly
not. Deprive a tree or plant of earth and it will die; give it
earth and no moisture, it cannot vegetate ; let it have earth
and moisture, and deprive it of air, it fades and dies ; give
it all these, and withhold genial warmth, and sterility will
be the consequence : so that a due proportion of these are
absolutely necessary, according to the nature of the plant,
to produce vegetation ; and though they are all extraneous
to the plant itself, yet it depends on each for the operations
it performs. What is the earth but a steril inert body of matter, com
posed of an infinite number of heterogeneous particles, held
together and made to cohere by, perhaps the united agency
of gravhVy, the swiftness of its annual and diurnal motions,
and the humidity that insinuates itself through all its parts,
and preserves the whole from crumbling to dust and sand?
All of which are foreign from the earth itself, but necessa,^
*13

150 WORKS OF NATURE.
ry to its being a proper nidus, or repository, for the nourish
ment and germination of the vegetable world.
What is gravity ? What is motion, by which all the
phenomena of nature are performed ? not self-existing inde
pendent powers; but effects of a cause we cannot trace
short of the infinite Mind.
What are those subtile fluids, air and water, on which ani
mal and vegetable life so much depend ? Are they self-gen
erated, or self-acting bodies? or are they passive instruments
in the hand of the first great Cause, to effect his own all-wise
purposes ? The latter is most certainly the case : For it is
demonstrable, that it is their nature, like other parts of mat
ter, to be quiescent, and at rest ; and that they do not,
cannot act, but as they are acted upon, by some extrane
ous impelling power. This impelling power, in general, is
heat. What is heat? not a self-moving principle, but the
effect of the sun's rays, operating on our earth and atmos
phere. And what is the Sun ? We see it a luminous body, the
source of light and heat to our system, and the principal
cause of vegetable and animal life on this globe ; but its
real nature, and of what it is composed, whether of fire, or
any other unknown matter, is not determinable by us.
However, it is evident, that it is matter, and partakes of
the vis inertia, or inactivity, natural to all matter; and
therefore its rapid and unceasing motion round its own axis
of between three and four thousand miles an hour, and by
which it darts its rays at the amazing rate of upwards of
twelve millions of miles in a minute, towards its attendant
worlds ; and by which, perhaps, the wonderful phenomena,
or operations and effects in our system, are in a great degree
produced, cannot be from its own intrinsic agency and

WORKS OF NATURE. 151
power ; but from a cause exterior to itself, and which can
be nothing less than the omnipotent hand of Jehovah.
If we take a survey of animal life ; what a multiplicity
of multifarious events arise from the innumerable species,
and individuals- of living beings! All of which depend on
that life for their production : for let the vital function
cease, and these effects are no more.
What is life ? How is it maintained ? It is God that
giveth to all life and breath ; it is He that preserveth
man and beast, and in his hand is the life of every living
thing. Intellectual and rational life, or the soul, is also from
Him : He formed man from the dust, and breathed into
his nostrils the breath of life, and man became a living soul.
The soul is a simple, indivisible substance, without parts,
solidity, or extension ; it is an immaterial spark, kindled,
upheld, and preserved, by Omnipotence. It possesses ama
zing powers; in which it is a faint, yet a sinking image of
Deity; and its faculties in many respects, bear some analo
gy to the divine perfections. The soul is the immediate
fountain of motion and activity in the body it inhabits ;
and the spring of motive power in all our spontaneous
acts. All voluntary motions of the body are the effects
of the soul's volitions. It is but to will, and our members
instantly obey : and, if no disorder attends, the frame cannot
but obey. Such is the nature of the volitive power of the
soul, that no created arm can by force subdue it ; and it is
stronger to impel the body to execute its designs, than the
united effort of the whole creation. And we maj observe
here, that volition is the only source of all the acts and effects
of power visible among the whole of creatures ; for, if there
were no volitive beings, the universe would be a blank — a
nothing. By the mere volition of the divine will, all crea-

152 WORKS CF NATURE.
tion rose into being ; and by the same will are all creatures
preserved every moment of their existence. And it is only
by the soul's volition, that every act of the body is per
formed ; nor can we stretch an arm, or move a finger,
unless we will so to do. All the external motions of the
body, necessary for the various occupations we are called to,
for our supply, support, and comfort in life, arise solely and
immediately from the volitive power of our own minds ; but,
those internal motions, such as digesting our food, secretion
of the juices, motion of the blood, respiration, &c, so neces
sary to our existence here, depend not at all on our will ;
but entirely on Him who holds our souls in life. God has
kept these operations wholly, and immediately in his own
power, and continues them for a longer, or shorter period,
as it seems good in his sight, to answer the important pur
poses of his own eternal wisdom and will. But,
Though volition gives motion and activity to the mem
bers of the body, yet itself is not a self-originated, self-suffi
cient principle. Every act of the will is an effect, and must
have a cause. The immediate cause is the soul's power of
perception. Without perception there could be no volition ;
for if the soul could perceive nothing, it could will nothing.
And therefore, though the soul is percipient, and has a
capacity of taking in, and viewing objects when presented,
yet as a mirror cannot receive the impression, nor reflect
the images of things unless they pass before it, so the soul
cannot perceive the images or ideas of objects, except they
are conveyed by the organs of the body to the sensory.
Consequently, the mind depends, for the exercise of its per
ceptive faculties, and its consequent volitions and effects, on
circumstances without itself; for objects are first presented,
then taken in by the senses; the ideas of them fall on the
sensory, where the soul beholds them, and its volitive power

WORKS OF NATURE. 153
catches, and as it were, stirs them about ; views them on all
sides, separates, combines, and compares; then judges and
concludes according to the view it has of them.
In short, the soul itself, with its percipient, and volitive
powers, is the immediate work of God ; but, He has made
the exercise of these powers to depend on their union with,
and the ideas taken in by the senses, or nervous organs of
the body. So that all its operations within itself — upon
the members of the body, or anything extra, flow from per
ceptions primarily taken in by the senses : and which join
as so many causes of the wonderful display of its astonish
ing powers.
Thus it appears that the soul, its faculties, and all its
acts, are effects of prior agency ; and therefore must abso
lutely depend on the first grand cause, for its being, its
amazing powers, and the exercise of them ; and must, con
sequently, be ever under the government and direction of
his providential hand. And it appears also, that there is
not a phenomenon or operation in nature, but is the passive
and necessary effect of a cause, or causes, existing out of
itself. And it is demonstrable that no event or thing can
be its own producer ; for if we trace things up from step to
step, from effects to their causes, we cannot stop at any
point, till we resolve it into the will and agency of Him,
who does according to his pleasure in the armies of heaven,
and among the inhabitants of the earth.
I might abundantly enlarge on these things, but think it
not necessary, therefore conclude this Letter with observing
that, as Scripture ascribes all operations in the heavens,
air, earth, and sea, to God the Creator of all, so reason evi
dently joins in demonstrable proof of the same. For, as we
see every event to be the result of prior agency, and that it
must have an efficient, stable cause — as all causes except

154 WORKS OF NATURE.
the first, must have been effects before they became causes— -
as the first cause must be an intelligent designing agent, hav
ing ends in view by the events, worthy his greatness and
wisdom — and as no event can exist separate from, or inde
pendent of, the influence of its cause ; it is impossible but
all must exist, and act, as the result of his supreme will ;
and this, though in other words, is nothing less than abso
lute Predestination,
I shall in my next, attempt to treat of the other branch
of divine Providence, namely the dispensations of Grace, as
a further proof of the doctrine before us. In the mean
time, I rest, Yours.

LETTER XXIII.
Continuation of the same subject  Dispensations of grace.
My Dear Friend,
In my last, I briefly treated of the works of God in na
ture, as displayed in the wonderful operations seen in the
heavens, earth, air, and sea ; and proved that He perpetually
superintends, guides, and governs the whole, in all their op
erations and effects ; and that, therefore, their existence is
the consequence of his sovereign will and pleasure.
I come now therefore to the other branch of divine provi
dence ; namely, The dispensations of Grace,* as a further
proof of the point before us. Here, also, I shall be as
concise as possible.
Grace, properly speaking, is free unmerited favor. It is
not, either in its design, or display, compelled or deserved ;
for compulsion or merit destroys its nature. Grace, in God,
is not merely a disposition to show favor; but his actually
showing it. It is his eternal will determining how, and on
whom to display it; and the real accomplishment of his
* I do not expect that what is observed here, will be of any force to
convince those that reject revelation; or, that oppose, or deny the grand,
sublime truths of the everlasting gospel. To such I would recommend
a re-perusal of the arguments in the foregoing Letters. And if these
do not carry conviction to the mind, it may be no breach of charity to
assert, that tbey have rejected reason as well as revelation.

156 DISPENSATIONS OF GRACE.
purpose. Every act of kindness Jehovah shows to his crea
tures, (even to those that never sinned) as they are free acts
of his will, and unmerited by them, may be justly called
grace. But Grace, in its general acceptation, and in a
scriptural view, is applied to the acts of the divine will, and
their effects toward sinners. Grace, in the former sense, is
common to all creatures ; for ' He giveth unto all life, and
breath, and all things.' In the latter sense, it is to sinners,
and a part of them only, to whom it is extended. But take
it either way, it is all free: nothing in the creature can
merit* its display; but all flows according to his sovereign
* The doctrine of merit is the bane of true Christianity, and of
real vital religion. It is the nauseous scum arising from the ebullition
of pride, in the corrupt hearts of fallen creatures. To suppose a
creature, even of the highest order, capable of meriting anything at the
hands of his Creator, is an affront to common sense: But, to imagine a
sinner — a transgressor of the law of the Most High, to perform works
meritorious in his sight; is an absurdity that wants a name; and can be
nothing less than the spawn of hell, and the smoke of the bottomless
pit, which stupifies and blinds the souls of men to their own destruction
and perdition.
I am persuaded the idea of merit, never entered the minds of those
pure spirits that worship before the throne ; and it is that which can
never enter the realms of bliss. No, the language there is, ' Not unto
us ! not unto us ! but to thy name be all the glory.' And the saints
at the judgment day, astonished at the condescension of their adorable
judge, will, with holy wonder ask, when saw we thee hungry, or thirs
ty, &c. spurning the idea of merit from them with the greatest abhor
rence. I verily believe there is nothing in the whole empire of God
that He more hates, than that pride which influences a sinful worm to
imagine he can merit anything at his hands. ' Can a man be profita
ble unto God, as a man that is wise is profitable to himself? Is it any
pleasure to the Almighty that thou art righteous, or is it any gain to
Him, that thou makest thy ways perfect.' Man's goodness extendeth
not unto Him; for when we have done all, we are unprofitable servants,
and have done no more than we ought to have done.
Therefore the tenet ought to be rejected with the utmost detestation,
by every rational mind.

DISPENSATIONS OF GRACE. 157
pleasure ; without any cause or reason out of himself. It
is in the latter view I shall consider it here.
I shall not attempt to go through that vast extensive field,
to which a full diseussion of the doctrines • of grace would
lead me; but only briefly observe, that, — God, from eternity,
resolved to display his grace to some of the sinful sons and
daughters of Adam, and formed a plan for the execution of
the same — that in this plan He fixed the individual subjects
that should be the recipients of its blessings — and that all
his dispensations in time are, in some way or other, con
nected with, and subservient to, the fulfilling of the purposes
of his grace.
1. God from eternity resolved to display his grace, and
formed a plan for the execution of the same.
I have proved, in my ninth Letter, that God, as perfect in
wisdom, must have formed from eternity, a plan of all his
works ; of which the purposes of his grace most certainly
constitute a great part. Yea, perhaps the whole scheme
of creation and providence, was contrived to display its
riches and glory, and to accomplish its grand designs. It
appears from the sacred word, that the divine plan, or cove
nant of grace, was fixed and settled in the councils of the
divine Father, Son, and Spirit, before time had being ; for
Christ, under the character of Wisdom, is said to be set up
from everlasting, and was anointed as mediator in the cov
enant of grace. For verily, he was foreordained from be
fore the foundation of the world; but was manifested in
these last times, for you who believe in God that raised him
from the dead. 1. Pet. 1:20. There is one Mediator be
tween God and men, the man Christ Jesus. 1. Tim. 2: 5.
David, as a type of the adorable Redeemer, says, that God
had made with him an everlasting covenant, ordered in all
things, and sure ; agreeably to which, the Lord declares in
14

158 DISPENSATIONS OF GRACE.
Ps. 89. ' I have made a covenant with my chosen : I have
sworn unto David my servant, thy seed will I establish for
ever, and build up thj' throne to all generations. My cove
nant I will not break, nor alter the thing that is gone out
of my lips. Once have I sworn in my holiness that I will
not lie unto David ; his seed shall endure forever, and his
throne as the sun before me.' All this has its fulfillment in
the antitypical David, the Lord Jesus Christ, between whom
and the Father, a council of peace was held in eternity ;
the plan formed, and a covenant entered into, ordered in all
things and sure. Thus 'his Counsels of old were faith-
fullness and truth. And He is wonderful in them, declaring
the end from the beginning, and from ancient times, the
things that are not yet done ; saying, my counsel shall
stand, and I will do all my pleasure.' Is. 44: 10. And
He is excellent in working, to accomplish his purposes : for
' the Lord of hosts hath sworn, saying, surely as I have
thought, so shall it come to pass, and as I have purposed, so
shall it stand.' — And in short, He worketh all things
after the counsel of his own will.
2. That if the plan, formed in the councils of the ado
rable Trinity be a perfect plan, (and it would be blasphemy
to suppose otherwise) then every individual that should be
made a partaker of the blessings of the covenant of grace.
was fixed by name, and comprised therein. And this ap
pears, (1 ) From the reason and nature of the thing. For to
suppose God to determine the manifestation of his grace
and favor, and yet not to fix on whom to manifest it, is con
trary to the nature of perfect intelligence ; for absolute wis
dom and knowledge excludes forever all doubt and uncer
tainty. But, if God designed to display his grace without
determining the subjects of it, his designs might have been

dispensations of grace. 159
rendered abortive, and He have been disappointed of his
end. For to design grace without fixing the objects, leaves
all to random and uncertainty : which is incompatible with
consummate wisdom. But,
(2.) It clearly appears, from the evidence of Scripture.
Christ's prayer in John 17, is an abundant testimony to
this point. He declares, that power was given him to give
eternal life, to as many as the Father had given Hirn. ' I
pray for them, I pray not for the world ; but for them which
thou hast given me ; for they are thine, and all mine are
thine, and thine are mine, — keep through thine own name
those thou hast given me. — Father, I will that they also,
whom thou hast given me, be with me where I am, to be
hold my glory. And in the 10th of John he says, I am the
good shepherd who giveth his life for the sheep — My sheep
hear my voice, and I know them, and they follow me, and I
give unto them eternal life, and they shall never perish ;
neither shall any pluck them out of my hands.' The Apos
tle, Rom 8 : 28, asserts, ' We know that all things work to
gether for good, to them that love God, to them who are the
called according to his purpose. For whom He did foreknew
He also did predestinate to be conformed to the image of his
Son ; moreover, whom He did predestinate, them he also
called,' &c. And in Eph. 1 : 3, 4, 5, ' He hath blessed us
with all spiritual blessings in Christ; 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, to the praise and glory of his grace.' And 17, 18,
19, It is the God of our Lord Jesus Christ, the Father of
Glory, that gives the spirit of wisdom and revelation in the
knowledge of Him ; and that enlightens the understanding

160 DISPENSATIONS OF GRACE.
to know what is the hope of his calling, and what the
riches of the glory of his inheritance in the saints : and
what the exceeding greatness of his power, to us-ward who
believe. God makes his people willing in the day of his
power, by working in them, both to will and to do of his
own good pleasure. And He is the author and finisher of
faith ; fulfilling in his children, all the good pleasure of his
goodness, and the work of faith with power.
Surely then, if God thus blesses, and works, according
to the good pleasure of his goodness, He must have fixed,
determined, and known, on whom the blessings should ter
minate. Numerous are the passages that prove this, but I
shall add only one more, where the Apostle, after mention
ing some who as concerning the truth had erred, adds, Nev
ertheless the foundation of God standeth sure, having this
seal, The Lord knoweth them that are his. — 2 Tim.
2: 19.
3. As then, the Lord knoweth them that are his, having
their names written in the Lamb's book of life, and en
graven on the palms of his hands, every circumstance con
cerning them must be ever open to his view and direction.
Grace guides and influences his dispensations towards them,
till He brings them to the full enjoyment of himself.
This is evident from that wonderful and astonishing act
of his grace, the gift of his dear Son ; who, as soon as man
fell, was manifested under the character of the seed of the
woman, and afterwards was further made known to the pa
triarchs, and to all the prophets by various important charac
ters, types, and figures, down to his coming in the flesh.
To Him gave all the prophets witness, Acts 10 : 43. — God
so loved the world as to give his only begotten Son. John
3 : 16. When the fullness of time was come, God sent
forth his Son, Gal. 4 ; 4. Beginning at Moses and all the

DISPENSATIONS OF GRACE. 161
Prophets, He expounded unto them in all the Scriptures, the
things concerning himself. Luke 24 : 27.
But not to enumerate the many passages on this point, I
would observe, that the Scriptures are full in setting forth
the appointment, mission, offices, and work, of the adorable
Immanuel ; representing, by names and characters, the most
endearing ; by types the most significant ; and by figures,
metaphors, and similitudes, the most apt, beautiful, and
pleasing, the amazing transactions of his birth, life, and
death. Indeed the greatest part, if not all the divine ora
cles, either immediately, or remotely, have relation to the
glory of his person, grace, offices, and work.
The same appears also from the operation of grace in
and towards his people — in making known his mind and
will by his prophets, who foretold and described their state
and circumstances through all the periods of time — in
calling the elect out of darkness into his marvellous light;
taking one of a city, and two of a family, and bringing
them to Sion ; fixing the time when, the place where, the
means by which, and the manner how, they are to be de
livered from the slavery of sin and Satan — in appointing
by weight and measure, their trials and temptations ; not
suffering them to be tempted above, what they are able ; but
with every temptation making a way for their escape — in
scattering many great and precious promises throughout the
sacred pages, suitable to every exigence ; and which are
brought home to their souls by the divine Spirit, for their
comfort and establishment, while passing through this waste
howling wilderness, in their way to the heavenly Canaan —
and making them more than conquerors through Him that
hath loved them and given himself for them ; and at last,
giving them an abundant entrance into his kingdom and
glory. #14

162 DISPENSATIONS OF GRACTI.
Now if we consider these things, with their dependent
circumstances, of causes, connections, and effects, we may,
I apprehend, safely assert, that God must have fixed, and
ordered, in his infinitely wise counsels, every other event.
Which I shall attempt further to prove in my next, and thus
conclude the subject. I rest, Yours.

LETTER XXIV.
Consideration of the dispensations of grace continued, particularly that
to accomplish the designs of grace every other event, as well as its
final consummation in glory, must have been fixed and determined
by God.
My Dear Friend,
Grace is the sole work of God, from its birth in eternity,
to its final consummation in glory. But to accomplish the
grand designs of grace, every other event must have been
also fixed and determined by Him ; which, as I think, will
appear from the following considerations.
1. It seems impossible for God to fulfil the purposes of his
grace without it ; especially, when we consider, that, one
single thought, in its progress is often attended with conse
quences, both for number and importance, far surpassing
finite understanding. One eternal, comprehensive thought
of God, produced the universe, with all its circumstances.
One thought of Eve, entailed sin, guilt, and misery, on all
the human race. One gracious thought of the Most High,
supersedes, overrules, and renders all the effects of the
catastrophe, effectually subservient to his own glory, and
the good of his chosen. For He has declared that ' all
things work together for good to them that love God ; to
them that are the called according to his purpose ; ' and if
all things, then there is not a thought or action, taken in
the concrete, but shall, some way or other, so terminate.

164 DISPENSATIONS OF GRACE.
He haa also affirmed that He knoweth the thoughts afar
off; ' neither is there any creature that is not manifest in
his sight : But all things are naked, and open unto the
eyes of Him with whom we have to do. Heb. 4: 13. If
so, there cannot be the least doubt, but He makes the whole
subjective to his will, and subservient to the completion of
his grand designs of grace to his church.
2. Sin and grace* enter as as it were, into all the events
* The dispensation of Grace, or the Gospel, is the wisdom of God
in a mystery. Angels desire to look into it, and were the heralds that
proclaimed its glory, Luke, 2: 14. But notwithstanding it is so rich
in every blessing, and so suitable to the exigencies of our fallen race,
it is despised and rejected by, and its glories hidden from, the greater
part of men.
It is much to be lamented, that in this land of light and liberty,
where the gospel is held forth in its purity, and where 'arts and sciences
flourish to a degree, not exceeded, if equalled, "by any nation, that so
few know, wen in theory, its grand and sublime truths, and that fewer
still know them experimentally, as the power of God to salvation.
Of old, the gospel to the pharisaical Jews, was a stumbling block;
and to the wise Greeks, foolishness. So it is still, to the Pharisees
of every sect, and to most of the learned of every nation; ' But to
them that are called, it is the power of God, and the wisdom of
God.' The acute astronomer, who measures the distances and magnitudes,
and traces the motions of the heavenly bodies; and the sagacious phi
losopher, who pries with such intenseness into the arcana of nature,
for the most part content themselves with their respective discoveries;
and contemplate with more pleasure, the position of the planets, the
bloom of a plum, or the plumage of a butterfly, than that astonishing
work for which the whole frame of nature was formed, and is still
upheld and preserved. True it is, the heavens, which declare the
glory of God — the firmament that showeth his handy work —
and the earth which is filled with his goodness, display a peculiar
glory ; and therefore merit our particular notice ; and ought to be a
continual stimulus to praise the mighty maker. But the gospel rises
infinitely above the visible creation, in its glories, and in its blessings;

DISPENSATIONS OF GRACE. 165
of our world. All the evil in the universe arises from the
demerit of the former ; and all that is intrinsically good,
from the latter. Sin lies at the bottom of all misery, and
grace is the source of all the happiness ever experienced by
the creatures of God. So that sin or grace affects, more or
less, the whole creation. And there is such a concatenation
in the progress of both, that to separate them, w_ould be
literally turning the world upside-down. Without sin there
had been no room for that eminent display of grace, which
now shines in so conspicuous a manner in the grand plan
of redemption. Sin's being, then, must be supposed in that
eternal act of the Father, appointing his dear, and only be
gotten Son, to -take it away by the sacrifice of himself.
For had not sin then had a determined being, such a pro
vision had been needless, and therefore could never have
been made ; for God does nothing at random. If we sup
pose sin existing, and no act of grace in God towards the
guilty sons and daughters of men, what would have been
the consequence? and what the difference in the affairs of
and consequently, so much the more demands our affectionate regard;
especially, as our eternal happiness or misery, is connected with our
reception or rejection of it.
It is foreign to my present purpose, to enter into a particular discus
sion of this glorious work; but I would recommend to all, seriously
and diligently to search the Scriptures, where the truths of the gospel
in their various branches, are fully revealed. They are of the last
importance to every individual, and the knowledge, the experimental
knowledge of them, stands closely connected with our eternal welfare
and glory. ' This is life eternal to know thee the only true God, and
Jesus Christ whom thou hast sent.' Let me intreat all to whom this
may come, not to make light of the gospel; much less to despise and
reject it; for ye cannot escape divine wrath if ye neglect so great sal
vation as it exhibits. May the divine Comforter lead us into a spiritual
acquaintance with its sublime truths, and make us partakers of its
inestimable blessings.

166 DISPENSATIONS OF GRACE.
the world? Destruction, which now marks its footsteps,
would then, have swallowed up all. But grace limits, and
binds its influences, extent, and consequences; and says,
hitherto shall ye go, and no further. So that not an impure
thought, word, or act, more or less, can arise among the
creatures, than God has actually determined the being and
permission of. For if the contrary be supposed, it would
entirely subvert, and overturn, the whole plan of infinite
wisdom ; as such a thought, word, or act, could have no
determinate being ; and then God could have no knowledge
of it, nor its consequences; — nor, could He then guard
against its influence ; consequently, it could be no part of
his plan ; while yet both it, and its effects, must intermix
and interfere with those that are : which, when we consider
what innumerable multitude of events arise in the progress
of one single thought, or action, must render the accom
plishment of his plan, if He has any, impossible; — and if
He has none, wisdom must work without design ; which is
altogether absurd and contradictory. We therefore infer
that every event must be comprised in the grand scheme of
things, and be made subservient to the purposes of divine
grace. And this will further appear, if we consider,
3. That there is not an impure thought, word, or action,
but will ultimately tend to the glory and exaltation of it.
Sin and grace will forever divide the whole world of
mankind. Sin will justly consign unknown multitudes to
the punishment demerited by their transgressions: Grace
will bring all, that are predestinated to the adoption of
children by Jesus Christ, to a participation of that glory to
which they were predestinated. Every sinful act of the
former, will heighten the grace that distinguishes the lat
ter; for when these consider that they are of the same
lump, alike guilty — and justly demerit the same punish-

DISPENSATIONS OF GRACE. 167
ment as those ; and that there was no difference between
them but what flowed from free, sovereign, and discrimina
ting grace ; and when they further perceive, that not a sin
ful thought, word, or action, of which those were the sub
jects, but they themselves, were, or would have been, the
subjects also, had not grace prevented ; it cannot but have
a natural tendency to raise their never-ceasing songs of
gratitude to Him who made them thus to differ. And,
with regard to their own personal transgressions, what sinful
act of mind or body but will have the same tendency, and
impel them to cry, ' To Him that loved us, and washed us
from our sins in his own blood, and hath made us kings
and priests unto God and his Father, to him be glory and
dominion forever and ever, Amen.'
From these considerations we may justly conclude, that
there is not a sin committed by the elect, or non-elect, but
shall ultimately advance the glory of divine grace. And
if so, it must have been designed for that end. For it
would be absurdity altogether to suppose that God mani
fests his glory in any shape, in any measure, or by any
means, without his determinate will and purpose so to do.
4. The Scriptures are full of prophecies and promises
respecting Christ and his Church, of which a great part
have been accomplished, and the remainder are daily fulfil
ling ; and as. all these are connected and linked together in
a chain, or series, of cause and effects, with all other events ;
it is impossible to separate the latter from the former, with
out rendering the divine purposes, respecting the grand
scheme of grace and salvation, ineffectual and abortive.
Consequently, if God has any fixed determinate will,
relative to the being of the one, He must also have of the
whole.

168 DISPENSATIONS OF GRACE.
I might have entered into a more extensive discussion of
this part of the subject, but what has been observed in my
former letters, renders it unnecessary. I might also have
traversed the capacious field of revelation, and selected in
numerable passages in support of, and as infallible testimo
nies for, the important truth before us; but as there are
numerous discourses extant, in which the doctrine is pro
fessedly treated of from Scripture, and as my principal and
avowed intention was to examine the subject from principles
of reason, I shall waive the consideration of it from the
sacred Oracles ; knowing that if the point be proved from
the evidence of reason, none will dispute its being a truth of
revelation. I would now conclude, with observing that, I humbly
apprehend, it has been proved, beyond all sober contradic
tion, that Predestination, in its most absolute sense, has the
full concurrence of reason, as well as revelation, for its sup
port. Consequently, the doctrine is of more importance than
men in general will allow, and ought not to be trifled with.
Indeed, the denial of it strikes at the very foundation of the
existence of God ; nor can his being and attribute be sup
ported, but on the supposition of its truth. Both must stand
or fall together. Infinity, which includes every possible
excellence, can be no longer ascribed to the Most High ; if
his will, knowledge, or power, admits of limitation, Om
nipotence cannot pervade, or absolute wisdom guide his
arm ; if anything comes to pass, and He commands it not.
Nor can independence, and sovereignty, be his prerogative,
if He does not do ' according to his will in the armies of
heaven, and among the inhabitants of the earth.' But
Scripture joins with reason, and the nature of things, and
fully evinces that God, 'who sits in the heavens, does

DISPENSATIONS OF GRACE. 169
whatsoever pleaseth Him.' That ' his counsel shall stand,
and He will do all his pleasure.' That, as He has pur
posed, so shall it stand ; and as He has thought, so shall
it come to pass.' And that, ' of Him, and through Him,
and to Him, are all things ; to whom be glory for ever and
ever.' Will my much esteemed friend, whose opposition to the
doctrine of Predestination, laid the foundation of this dis
quisition, now permit me to intreat Him to weigh, with all
impartiality and candor, the arguments here produced —
suffer them to rest with due weight on your mind ; and, I
doubt not, but your judgment will be convinced of their
propriety and truth.
That the Divine Spirit may lead you into this, and every
other important truth of the everlasting Gospel, is the wish,
and sincere prayer of Your real Friend,
WILLIAM TUCKER.

15

ANSWER TO
SEVEN QUERIES
ON"
PREDESTINATION.
BY THE SAME AUTHOR.

1st. Whether the Almighty cannot make a creature
who shall be capable of acting independent of any necessi
tating causes ; and, consequently, capable of refraining ac
tion ; and whether man was thus made ?
2d. Whether the Almighty cannot make a creature,
whose actions shall be contingent ; and yet himself cer
tainly fore-know what the creature's actions will be?
3d. Whether (though we cannot comprehend how this
can be,) yet, to take the negative, does not circumscribe that
Being who is infinite ?
4th. Whether to maintain that God has predestinated,
fore-fixed, or appointed all things that shall come to pass,
does not make Him the Author of sin; and how this can
be reconciled with Jer. 7:31?

QUERIES AND ANSWERS. 171
5th. Whether the Predestination spoken of in Scrip
ture, does not solely relate to the happiness of the election
of grace 1

6th. Whether, if the Almighty has absolutely fixed
such a concurrence of causes as necessarily produces what
soever comes to pass, and sets the whole in motion ; it does
not totally destroy the ideas of praise and blame ?
7ih. Whether it is in any way directly dishonorable to
the divine perfections, depreciates the glory of the councils
of grace respecting the blessed Jesus, and the church of the
first-born in Him ; or, is likely to have any bad influence
on the children of men, either saints or sinners ; or, is con
trary to Scripture, to conceive of predestination, as revealed
to us, solely relating to Christ and his people; without ex
tending it to all things, whatsoever comes to pass?
QUERY I.
Whether the Almighty cannot make a creature who shall
be capable of acting independent of any necessitating causes;
and consequently, capable of refraining action 1 and whether
Man was thus made ? ANSWER.
It is hard to say, in many cases, what the Almighty can,
or cannot do. The Scriptures tell us, that with God all
things are possible. Is there anything too hard for the Al
mighty ? Certainly not. And yet we are told it is im
possible for God to lie ; He will not, nor can He, alter the
thino- that is "-one out of his mouth ; for He is of one mind,

172 QUERIES AND ANSWERS.
and none can turn Him ; He cannot deny himself. These
passages have the appearance of the one contradicting the
other ; for while it is asserted in the first, that God can do
all things, it is as fully affirmed in the second, that there
are some things He cannot do. But this seeming contra
diction is easily reconciled, if we consider that God can do
all things that are consistent with his perfections ; or, that
would be for his glory to do ; but on the other hand, He
cannot do anything that is inconsistent with them, or that
would be the least dishonorable to Him. Not, but even
these may be in his power, were they in his will ; but His
wisdom, and holiness, render it impossible for Him to will
anything contrary to those perfections. Therefore there
are and it is his glory that there are, some things which He
cannot do.
Now I apprehend the query ought to be stated thus:
' 7s it consistent with the perfection of God and for his
glory, to make a creature who shall be capable of refraining
action? and was man thus made?' If necessity is taken
in its unlimited sense, and has respect to all the actions of
the creature, I answer in the negative ; for if the positive
be supposed possible, the creature must be supposed wholly
independent ; and an independent creature is a contradic
tion in terms ; the creature could be no longer such, but a
God : for independence is characteristic of Deity, essential
to it, and incommunicable ; and therefore impossible to a
creature. Besides, were it possible for God in his infinite
power, to make a being wholly independent, it never could
be his ivill ; for, He will not give his glory to another.
Therefore, with the strictest propriety, it may be said, He
cannot do it.
If by necessity here, be meant, what some call, natural
necessity, or such a necessity as impels to action with-

QUERIES AND ANSWERS. 173
out the consent, or contrary to the will of him that
acts, it is evident God can make a creature capable of acting
in some respect, independent of such a necessitating cause;
for angels and men are so made. And yet with regard to
action, simply considered, they can as soon cease to be, as
cease to act. It is in the very nature of intelligence to
act ; and it is impossible for an intelligent creature to cease
from action. And men cannot, throughout their whole
existence, refrain from action one moment. They may
difersify their actions, but not cease to act. Were they to
attempt it, the very attempt would be an act of the mind ;
they could not, even try to cease acting, without a will so
to do ; and the volition must continue as long as the
attempt. If by action, in the query, is only meant the acts of the
body, or the exercise of the several members thereof, it is
clear, that man can refrain them at pleasure, and God has
given him that power and capacity. But, at the same time,
the very refraining them implies an act of the ivill ; and
consequently, men do not, neither can they wholly refrain
action, when considered in its whole extent.
If by necessity, in the query, be meant moral necessity,
or that necessity which arises from motives presented to, or
which the mind has in view, I think it evident God has not
made, neither can He, in so far as we can see, make an
intelligent creature capable of acting independent of such a
necessitating cause : For what sort of intelligent creature
would that be, that should act from no motive to no end ?
Such a being, if it acted at all, must be impelled thereto, as
clouds by the wind. If no motive presented to the mind
is the foundation of its acts, something else must be ; for as
they are effects, they must have a cause ; and if the imme
diate cause be not the will of the agent, he must be com-
#15

174 QUERIES AND ANSWERS.
pelled and necessitated thereto, by some foreign power ; and
then, with respect to these acts, he cannot be a moral
agent, and in no sense worthy of praise or blame. '- It is im
possible for an intelligent creature, whether man or angel,
to act in anything for which he is accountable, but from
moral necessity ; that is, he must act from some motive to
some end. ' The strongest motive, in the mind's view, will
ever determine the acts of the creature; and the acts, if he
has power to bring them forth, will ever follow that motive.
The strongest motive will as infallibly necessitate to action,
as if compelled thereto by irresistible force. But with this
difference ; in the first, he acts by will and choice, and
therefore accountable; in the latter, without consent or
choice, and consequently, not accountable, nor worthy of
praise or blame. Therefore to suppose a creature capable
of acting independent of any necessitating cause, is to sup
pose him capable of not being an accountable creature ;
which is too absurd to be admitted. Upon the whole then,
I humbly apprehend the first query must be answered in the
negative. This would admit of more ample discussion;
but, for brevity-sake I leave it, and proceed to
QUERY II.
Whether the Almighty cannot make a creature, whose
actions shall be contingent, and yet himself know what
that creature's actions shall be ?

This query confutes itself; for if it be meant that the
creature's actions may be contingent to God, and yet him
self know what that creature's actions shall be; I think it
implies a manifest contradiction ; for, certain knowledge of

QUERIES AND ANSWERS. 175
events destroys their contingency to whom they are known.
Are day and night, the rising and setting of the sun, the
ebbing and flowing of the tide, the eclipses of the two
luminaries, and the like, contingent events? Is there any
event we know, before its existence, contingent to us? Can
anything, Omniscience views, be contingent to Him ? Does
He certainly know the actions of his creatures, and yet not
know whether they will take place or not? Has He, can
He have a knowledge of events, and yet it be uncertain
whether they will exist? The absurdity is so glaring, I
wonder at the proposal of the question. But it seems to be
given for no other reason, but to make way for the stumb
ling-block in QUERY III.
Whether to take the negative does not circumscribe that
Being who is infinite ? ANSWER.
I sincerely hope the querist had nothing in view but to
have his doubts removed, or truth promoted. If he had, I
must say, he has discovered more subtlety, than honesty,
more art than sound judgment: for it cannot be circum
scribing the Almighty to assert, that God cannot be that
which is a self-evident contradiction. He cannot be igno
rant, and yet have all knowledge. It is impossible He
should know, and not know, at the same time ; as must be
the case, if the above be allowed. Infinite knowledge can
not be deceived, or be at an uncertainty about any thing ;
and it is His glory, that He cannot make a creature, whose
actions shall be contingent, precarious, or uncertain, in the
least degree, to Him. If it were possible, his wisdom would

176 QUERIES AND ANSWERS.
ever prevent it ; but as his wisdom and knowledge are
equal to his power, it is impossible it should be. And the
contrary supposition, while it seemed to vindicate the infini
ty of his power, would circumscribe his wisdom and knowl
edge. And, therefore, both the second and third queries,
must be answered in the negative.
QUERY IV.
Whether to maintain that God has predestinated, fore-
fixed, or appointed, all things that should come to pass, does
not make Him the Author of Sin, and how this can be
reconciled with Jer. 7 : 31 ?
ANSWER.
The sovereignty of God so contradicts the pride of fallen
men, that they labor with all their power, to reason them
selves out of the belief of it. Though, at the same time,
were they carefully to examine the working of their own
minds, they would find it the continual bent of their hearts
to have their own will done, in all things within their view
and knowledge. Every man does his will to the extent of
his power ; and that things are not done that are in his
power, is only because they are not in his will. This is a
certain truth with respect to every man on the earth. But
men are so foully fallen, so desperately wicked, and so ex
ceedingly proud, that they deny that prerogative to God,
which they every day assume to themselves. I am firmly
persuaded, there is not any truth more demonstrably evident,
and consistent, both with revelation and reason, than the
doctrine of Predestination, though many brand it with the
foulest epithets, and clog it with consequences it knows
nothing of. The objection in the query, is one of the false

QUERIES AND ANSWERS. 177
Conclusions which some would foster upon it ; but which,
as it cannot possibly be true, neither can it be inferred from
that principle. The Scriptures expressly and positively
affirm, that God worketh all things after the counsel of his
own will ; and his perfections render it impossible to be
otherwise. Scripture also, is equally clear, that he can
not be the Author of Sin ; and his perfections render
it equally impossible that He should ; for to suppose it,
would be making Him worse than all the worst of beings
united. But to come to the point, I would ask, what the querist
means by being the Author of Sin? Is it that on supposi
tion of Predestination, God must create men with sinful
dispositions, or, that He must be the perpetrator, or actor in
sin? Is it that by presenting motives, He instigates, incites,
and influences to the commission of it : or that by powerful
and irresistible energy, He impels to those acts, which are
contrary to his law? These are the only ways, I appre
hend, by which any can be the Author of Sin. Now, does
the supposition of this doctrine, necessarily imply any of
these things ? I think none will be so bold as to assert
this ; and if there is any other way supposed, blame-worthi
ness cannot come into the account ; and then the force of
the objection falls at once.
Those who would impute this awful consequence on the
decrees of God, seem to entertain the notion, that if God
absolutely determined events, He must, by positive exertion
of his power, produce them ; but this, I apprehend, is the
grand mistake from which arises most of the cavils about
it. Qoi did not, by positive influence, stimulate Satan to
rebel, nor Adam to transgress ; He only withheld that influ
ence which He in no sense was obligated to give or exert,
but which was necessary to preserve them from sinning,

178 QUERIES AND ANSWERS.
I humbly conceive God has two ways whereby He brings
his purposes to pass ; and they are, by positive, or negative
influence ; by effectual working, or ceasing to work ; by
powerful energy, or withdrawment of influence. Every
sinful act exists in consequence of the latter, and every other
event in consequence of the former. Now, if God can be
considered as the Author of Sin, because He would' not in
fluence to prevent it, it will follow, that He could not but
be the author of it, if it existed at all ; and it will follow also,
whether Predestination be allowed or not, that He is the
Author of every Sin that has been, is, and will be committed
to eternity : for it was in his power to prevent them all, but
He certainly withheld that power and influence necessary
to such an end. But observe, He only withheld that, which
He was in no sense bound or obligated to give : and conse
quently cannot be the least blame- wort by therein.*
' God hath made man upright; but they have sought out
many inventions.' These words evidently point out the
true state of the case ; which, agreeably to the whole tenor
of Scripture, makes God the author of man's uprightness,
and man the author of his own sin. Man, and man only,
is chargeable with it, and not God. This I suppose none
will deny. Now the question is, did God, or did He not,
know, before He created man, that he would sin? I take
it for granted that this must be answered in the affirmative ;
for the negative would destroy his Omniscience ; and had
He been ignorant thereof, He could not have provided a
* Whether the theory of the author in the foregoing paragraph, and
elsewhere, be satisfactory to every reader or not, and though every the
ory attempting to account for the existence of sin, should also fail in
like manner : it ought to be considered that the circumstance affects
in not the slightest degree the arguments in favor of predestination.
Ed.

QUERIES AND ANSWERS. 179
remedy. Christ could not have been set up from everlast
ing, as the covenant-head, mediator, and surety of his peo
ple ; or have engaged to fulfil the law, and to satisfy justice
on their behalf, had this been the case. He therefore cer
tainly foreknew it, but if He knew it, He must have determin
ed to permit it ; for, had He not, it was easy for the Omnipo
tent to prevent its existence ; therefore as it does exist, and
as nothing exists contrary to the will of Him who says, ' I
will do all my pleasure,' it certainly was his detirmination
to permit it, and his will, that sin should have being. Yet,
neither this his determination to permit, nor his withholding
that influence which would prevent it, either stimulates, ex
cites, influences, or impels, the creature to the commission of
it ; but the creature does it freely and voluntarily, without
the least motive from God, or the least regard to any decree
respecting it. And therefore, notwithstanding the fore-fixing
and the determining its being and existence, the creature
alone is the author of it, and is alone blame-worthy.
It is asked, how this (viz : God's predestinating all events)
can be reconciled with Jer. 7: 31. And they have built
the high places of Tophet, which is in the valley of the
son of Hinnom, to burn their sons and their daughters in
the fire, which 1 commanded them not, neither came it into
my heart ; ' to the same purport with which is Chap. 19 : 5.
and 32 : 25. The alledged difficulty here is, the latter clause
of this verse, is supposed to be inconsistent with God's pre
destinating, or fore-fixing all events; but if it be, the diffi
culty lies equally against the fore-knowledge of God : for it
expressly affirms, ' it came not into his heart.' If, by not
coming into the heart of God, be meant, He was ignorant of
their doing it, how can He be infinite in knowledge? He
cannot be omniscient , whose knowledge at any timp, in any
respect, admits of increase. But God is omniscient ; his

180 QUERIES AND ANSWERS.
understanding is infinite ; and consequently, the text must
carry another meaning. I apprehend the true import of the
words is easily discerned, if we supply what is evidently
implied in them, and read the text thus: 'To burn their sons
and their daughters in the fire; which I commanded them
not, neither came it into my heart to command them'
The same supplement added to the 5th. verse of the 19th.
chapter, makes it alike easy and plain. And that this is
the sense appears obvious from Chap. 32 : 35. where it is
said, 'neither came it into my mind that they should do this
abomination, to cause Judah to sin.' It is not said, it did not
come into his mind that they would do it; but 'that they
should ; ' that is, it did not come into his mind that they
should do it by his desire or command ; no, the Lord expressly
forbids it, in Lev. 28: 21. and Deut. 13: 10. Upon the
whole then, this passage does not, in the least, stand op
posed either to the fore-knowledge of God, or his predes
tinating or fore-fixing whatsoever shall come to pass.
This would admit of a much larger amplification, but
as I intend in some future period, if life be spared, and
liberty given, to consider this objection more minutely, I
shall now quit it, and beg leave to present the querist
with a question or two ; the which, if fairly and candidly
answered, will, as I humbly believe, do away the objection.
1. Whether God, as an infinite Being, could not from
eternity, fix and determine all events that shall exist to
eternity, consistently with the glory of all his attributes and
moral perfections, and the free volitions of rational creatures?
And, 2. Whether the denial of this would not be circumscrib
ing the Almighty ; and limiting the Holy One of Israel,
and deprive Him of that perfection of wisdom which is
essential to his nature?

QUERIES AND ANSWERS. 181

QUERY V.

Whether the Predestination spoken of in Scripture does
not relate solely to the happiness of the election of
Grace ?

It is absolutely certain that there are other things which
God has fore-fixed, fore-ordained, and determined should
come to pass besides those that immediately relate to the hap
piness of the elect. The happiness of the elect was not,
and could not be, the ultimate end God had in view : it was
but a mean, or subordinate end to that grand one, his own
glory. It is in this, that all the divine purposes and de
crees centre ; this is the ultimate end of his designs, and the
execution of them: and whatever means are subservient to this
grand end, were most certainly designed, appointed, and
fixed to be such. For as it cannot be supposed that God
could propose and determine an end without fixing the
means; so He could not make any thing the means to
that end, without designing so to do. It is allowed that the
happiness of the elect, and the things leading thereto, were
fore-ordained and determined ; and no reason can be given
why one part of the means should not be fixed as well as an
other. The condemnation and punishment of the wicked,
as it will display the righteousness, holiness, and justice
of God, and must terminate in his glory ; is a mean to
that end; and consequently must be designed as such.
This appears evident from the express testimony of Scrip
ture ; for, ' The Lord hath made all things for himself; yea,
even the wicked for the day of evil.' Prov. 16: 4.
16

182 QUERIES AND ANSWERS.
But, suppose we consider the happiness of the election of
grace, as God's ultimate end; and that this, and the means
thereto, were the objects of Predestination, or the only
things which He fore-fixed and determined should come to
pass ; I apprehend if we view things in the concrete, or
the whole of them in their relation, connection, and depen
dence one on another, we shall find that there is not a
single atom or iota, but has, either remotely or more im
mediately, some relation to the happiness of the elect; con
firming in an unlimited sense what the apostle -affirms : ' We
know that all things work together for good to them
that -love God, to them that are called according to his pur
pose.' Rom. 8 : 23. I think there is no great difficulty in
proving this to be the case, and then the querist would
gain nothing by having the affirmative granted him. But
I shall waive this at present, and attempt to prove that God
(whether all things influence to the happiness of the elect
or not) must have fixed, and determined, whatsoever comes
to pass. And,
1st. From Scripture.
The Apostle to the Ephesians, Chap. 1 : 11, asserts that
the saints were predestinated according to the purpose of
Him, ' Who worketh all things after the coun
sel of his own will.' This text is full to the purpose,
and is sufficient of itself to prove that God's will, purpose
and decrees, are concerned about all things that come to
pass: for it is said, He worketh all things, and that
after the counsel of his own will; not by the contrivance,
direction or determination of any other ; but it is He that
determined the end from the beginning, and brings to pass
the times before appointed. ' The counsel of the Lord shall
stand, the thoughts of his heart to all generations.' Psalm
33 : 11. ' For the Lord of hosts hath sworn, saying, Sure-

queries and answers. 183
ly as I have thought, so shall it come to pass • and as I
have purposed, so shall it stand.' Isa. 14 : 24. ' His coun
sel shall stand, and he shall do all his pleasure.' Chap. 46 :
10. ' There is neither wisdom, nor understanding, nor coun
sel against Him.' Prov. 21: 30. And 'though there be
many devices in a man's heart, nevertheless, the counsel of
the Lord, that shall stand.' Prov. 19: 21. ' For He doth
according to his will in the army of heaven, and among the
inhabitants of the earth; none can stay his hand, or say unto
Him, What dost thou? He giveth to none an account of
his matters ; nor hath any known the mind of the Lord, or
been his counsellor, nor first given to Him ; but of Him,
and through Him, and to Him, are all things.'
These, with multitudes of passages in Sacred Writ, assert
and evidently prove by fair deduction, that God's will, decree,
determination or predestination, has respect to all things
whatsoever. And I am of opinion that whoever searches
the Scriptures on this head, without any previous bias on
his mind, and with a simple, honest desire to frame his sen
timents according to them, must, as the necessary result, be
convinced of the truth contended for. Especially if,
2dly. The perfections of God are considered: and par
ticularly his omniscience, omnipotence and immutability.
For, 1. As the eff-cts of creation, in all respects, were seen
and known before they took place, those effects must be
consistent with the wisdom of God, and were the determina
tion of his will; or he could not have exerted his power in
the creation and preservation of those his creatures, by whom
these effeets are produced. To say otherwise would be a
contradiction, and suppose Him to work without will or de
sign, and to no end. Again,
2. As all things, of what kind and nature soever, that

184 queries and answers.
have, do, or shall exist, were eternally known to God, their
existence must be according to his will, or He would have
exerted his power to prevent it. To deny this, makes Him
impotent and weak, or unwise and mutable. Again,
3. As God is intelligence itself, his will must be con
cerned, in some respect or other, about all things knowable
and possible : that is, He must will or not will all things
which He knows possible in his wisdom and power to ef
fect; consequently, whatever He effects, or is effected as the
result of creation and his upholding power, must follow from
his own purpose and absolute determination. Further,
4. God has a certain and immutable foreknowledge of
all things. Now certain and immutable foreknowledge is
founded on some certain immutable cause; which can be no
other than the divine will : God knows certainly that such
things will be, because Lie has determined in his will they
shall be. Consequently, there neither is, nor can be any
thing existing, but as the effect of his will, purpose and de
termination. Again,
5. As God is omnipotent, He has power to give being to,
or prevent the being of, whatever He pleases ; and as the
exertion, or non-exertion of his power depends on his will,
whatever exists or non-exists, as the effect of his power, or
the withholding it, must have being, or not being, only be
cause God so determined. And further,
6. As God is immutable, and his thoughts the same
through all generations, his will cannot admit of the least
possible change from eternity to eternity; consequently,
what He wills now, or shall will in future, He willed, de
termined, and decreed from eternity. And therefore, as what
ever has being must exist, and be upheld therein by the
power of God ; and as his power cannot be exerted contrary

queries and answers. 185
to his will, He must will and decree whatever has being,
and that immutably and eternally. But,
3dly This truth will also appear from the nature and
constitution of things, and their relation to, and dependence
on, one another.
It is an axiom, or self-evident truth, that no effect can ex
ist without a cause. And it is self-evident also, that there
neither is nor can be, any absolute certainty of the existence
of an effect, without the same absolute certainty of the ex
istence of the cause of that effect. It will follow, and is
alike self-evident, that it is impossible to determine the exist
ence of an event, with an absolute certainty of its being,
without fixing and determining the means, or causes of that
event. And, therefore, if God has absolutely and immutably
fixed and determined on the existence of any event, He must
also have absolutely and immutably fixed and determined, all
the means leading thereto, and on which that event depends.
But it is evident from Scripture, that God has absolute!)' fixed
and determined innumerable events, and positively asserted
they should come to pass ; multitudes of which have had
their accomplishment, and all (except a few instances
where God miraculously interposed,) came to pass accord
ing to the course of nature ; being effects of prior causes,
which naturally led to them, and on which they depended ;
consequently these causes must have been fixed also, or
there could not be any absolute certainty of the existence of
them. Now with respect to all the promises and prophecies
relating to Christ and his church, all predictions respecting
the kingdoms, provinces, cities, towns, families, and individ
uals of the world ; all judgments foretold that should come
on the wicked, and their final punishment ; are events abso
lutely fixed and determined ¦ and made known as such in
the revelation God has given. If we then consider the in-
*16

186 queries and answers.
conceivable number of those events, the different times, and:
various manner of accomplishment ; I think it cannot be
doubted, but that they stand in conection, and are some way
or other dependent on every other event in the world, which
are means and causes leading to, and by which all those
known fixed events are brought into existence. Conse
quently every other event must be fixed also. So that
(whether we consider all things as relating to the happiness
of the elect or not) I think it evidently appears, on the whole,
that God must have fore-fixed, fore-ordained, or decreed,
whatsoever comes to pass.
QUERY VI
Whether, if the Almighty has absolutely fixed such a con
currence of causes, as necessarily produce whatever comes
to pass, and set the whole in motion, it does not totally de
stroy the idea of praise or blame 1

Many things that might be said here, are superseded by
what has been observed on the preceding queries ; and which
I need not repeat: therefore I shall confine myself to a few
things that appear necessary, to take off the seeming diffi
culty with which this query may be thought to be clogged.
The decrees of God, or his absolutely fixing such a concur
rence of causes as necessarily produces whatsoever comes to
pass, cannot destroy the idea of praise or blame ; because this
principle does not influence the will in its choice; nor is it any
motive to our actions. The will suffers no constraint, but en
joys the most perfect liberty in its volitions ; nor is the soul
conscious in the least, of being influenced or impelled by
this principle, to any of its acts ; nor indeed is it : but it feels

QUERIES AND ANSWERS. 187
all the liberty and freedom it can possibly desire. And con
sequently, cannot be freed from praise or blame, on the suppo
sition of the truth contended for.
It is the innate and natural idea of all mankind, and the
language of common sense in all nations, and all ages of
the world, that praise or blame-worthiness is in proportion
to the soul's inclination to good or evil : it is not the actions
of the body, simply considered, which are supposed to merit
either ; but their being done by choice and design : it is as
the will is in any action, that constitutes that action evil or
good. And let our belief be ever so firm, with respect to
-t^fc-God's sovereign ordination of all events, it alters not the
case ; but this sense, idea, or consciousness remains the
same. It never entered into the heart of the believing
Ephesians to suppose they were freed from praise or blame,
because God ' worketh all things after the counsel of his
own will.' Nor had the three thousand that were convert
ed under Peter's sermon, the most distant notion that Christ's
' being delivered by the determinate counsel and foreknowl
edge of God,' freed them in the least from blame in cruci
fying the Lord of life and glory : No ; on the contrary, they
were pricked to the heart, and under a sense of their guilt,
cried out, ' men and brethren, what shall we do ? ' And I ap
peal to all those who believe Predestination in the most exten
sive view of it, whether it has the least tendency to take
from them a sense of their guilt ; or whether they have the
most distant idea of its leading them to suppose that they
are thereby, or on that account, free from blame ? No, I am
fully persuaded that those have the quickest sense of sin,
guilt, and demerit, who most firmly believe the doctrine.
And it is a fact, that so far is it from destroying the notion
of praise or blame, that the firm belief of it, fixes the idea
more strongly. And I am bold to affirm, that no man, who

100 QUERIES AND ANSWERS.
denies or disbelieves it, has, or can have, such an enlarged,
strong, and quick sense of sin and its demerit, as those who
are most firmly persuaded of its truth ; therefore experience
shows that the objection has no foundation in fact.
I would ask, what is it that constitutes demerit? Is it
not a want of conformity to a given law, under which we
are, and which of right we are bound to obey ? Our ideas
of praise and blame arise wholly from conformity, or want
of conformity to this law : and nothing but a supposition
that we are under no law, can destroy those ideas : for where
there is no law, there is no transgression, or obedience.
Therefore, unless it can be proved, that God, by his secret
purpose and determination, makes void his own law, the
ideas of praise and blame will ever remain.
The will of God, or his secret purpose concerning all
thing?, is his rule of action with respect to them. His
revealed will, or that law which He has given to us, is our
rule ; this alone is binding on us, and we have nothing to do
with his secret will, as any rule for us to walk by. To the
law and to the testimony we should look, and nowhere else.
This is binding on our consciences, and consequently as
long as we have this rule, the idea of praise and blame can
not be destroyed.
Lastly, this is a stale objection, founded on the supposi
tion that necessity is inconsitent with praise or blame, but
which has been answered again and again ; therefore I shall
only observe, that if praise or blame be inconsistent with
necessity, it is imposible there can be either in all the crea
tion of God ; for there cannot be an act of any creature, but
arises from some kind of necessity. Every event (and so
every act of every creature both of mind and body) is an ef
fect of some prior cause ; the cause existing, the effect ne
cessarily follows. And it is evident to a demonstration, that

QUERIES AND ANSWERS. 189
every cause makes its effect as absolutely necessary, as the
sovereign will and determination can do. Consequently, as
this objection lies as full against events being the effects of
causes, there is no just foundation for bringing it against
God's decrees. Upon the whole, then, I think it evidently
appears, that God's fixing such a concurrence of causes as
necessarily produce whatsoever comes to pass, does not
destroy the idea of praise or blame.
QUERY VII.
Whether it be any way dishonorable to the divine perfec
tions, derogatory to the glory of the counsels of grace, re
specting the blessed Jesus, and the church of the first-born
in Him, or is likely to have any bad influence on the chil
dren of the men, either as saints or sinners, or is contrary to
Scripture, to conceive of Predestination as revealed to us,
solely relating to Christ and his Church ; without extending
it to all things whatsoever comes to pass ?
ANSWER.
As I am firmly persuaded, with the Apostle, that all
things (without any limitation whatever) ' work together for
good to them that love God ; ' extending Predestination to
the counsels of grace, respecting the blessed Jesus, and the
first-born in Him, is with me, extending it to all things
whatever that come to pass. If any thing can be pointed
out that shall not, some way or other, terminate in the glory
of Christ, as the mediator of the everlasting covenant, and
the happiness of the elect, I will give up the point. But
what things are those that can be supposed will not event
ually terminate here ? Is it sin in any shape, or in any
degree, or in any of its awful consequences ? Certainly not.

190 QUERIES AND ANSWBTRS.
And if so, what is there, or what can there be, that God
does not, and will not cause to work together for these ends ?
If sin, which is so hateful to God, and which, in its own
nature, tends to his Dishonor, and the destruction of his crea
tures, is made to work for those ends ; surely there is noth
ing but shall so work: and consequently, the query is a
mere begging the question ; for if the Lord has made all
things for himself, and all things work together for the good
of them that love Him, the querist has what he pleads for,
and at the same time, predestination extends to all things
whatsoever which come to pass.
I might enlarge, but what has been said on the former
queries, I apprehend, renders it unnecessary ; and therefore
would but just observe, that there seems to be a great deal of
artifice in the construction of these queries ; and I am fear
ful the author, though he seems to take it for granted, that
predestination has relation to Christ and his church ; yet,
would, if what he pleads for, or seems to dispute, were allow
ed him, question next whether there is such a thing as predes
tination at all : for certainly, if it can be supposed no way dis
honorable to God, for Him to have no concern in a great part
of the affairs of the kingdom of his providence, but to leave
them to that supposed something, but real nonentity, chance ;
it cannot be dishonorable to leave more, yea all things to the
direction of this non-existing no cause, nothing. But far
from us be such a thought. Surely nothing can be more
dishonorable to the Filler of immensity, and Creator and
Supporter of the universe ! Does any thing come to pass,
and He commands it not 1 Has He not fixed the bounds,
and limited events, to the numbering of hairs, and the fall
ing of sparrows ? If He has not, where is his wisdom,
where is his power? How is He sure his designs shall be
executed, and his promises fulfilled, either to Christ, or his

QUERIES AND ANSWERS. 191
Church ? How can the saints be safe, if their enemies are
not bound and limited ; or how can He know how many
sons and daughters shall be brought to glory ? How un
comfortable to a child of God, under the exercises of afflic
tions and temptations from his enemies, the world, flesh, and
Satan, to suppose God has not determined their weight and
measure ? How must it confirm the wicked in their wick
edness, to suppose that God has not fixed, or determined the
things they are concerned with, and do? And how contra
ry to Scripture, which affirms God's thoughts are the same
through all generations ; and that He does his pleasure in
the army of heaven, and among the inhabitants of the
earth ?
Methinks there is something so egregiously absurd in the
supposition, that it makes me fear there is more at the bot
tom beside a desire for the promotion and furtherance of
truth : If so, may the Lord convince the author, and lead
him by his Spirit into all truth ; and then he will see and
rejoice, that of Him, and through Him, and to Him, are all
things : to whom be glory forever. Amen,

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