I. This doctrine, when considered as a tenet of natural religion, is generally defended by arguments purely Metaphysical. The object then, of the first of the following Discourses, is to examine how far the general system of reasoning thus adopted, in support of Absolute Predestination, is consistent with the true principles of philosophy.

II. Happily for the unlearned Christian, he stands in no need of philosophy, while he studies, and obeys, with humble sincerity, those scriptures, which are able to make him wise unto "salvation." But, unfortunately, even into the interpretation of these sacred oracles, the advocate of Predestination, is too fond of introducing metaphysical subtleties; by dogmatizing on insulated texts, 2 to the manifest exclusion, of the copious and varied details of facts, which are therein expressly treasured up for our instruction. To enter into an examination of the passages, whose meaning is, as I conceive, thus perverted, would be beside my purpose. All therefore, that I have attempted in the second Discourse is to assign to the facts of Revelation generally considered, that rank and value, which should be properly allowed to them, in every attempt to ascertain from Scripture, the charac

2 See Appendix vi.

ter of God's Moral Government; or in other words, to investigate what may not improperly be termed, the Philosophy of Revelation.

The limits usually prescribed, to discourses originally intended only for delivery from the Pulpit; together with the popular character, and practical applications, usually expected in them; have precluded any thing more than general suggestions, toward the adoption of a Philosophical system of reasoning, in investigating the subject proposed; but I am inclined to believe, that their more detailed application, would be found to confirm the views, I have ventured to advance.

The Appendix annexed to each Discourse, contain some further illustrations of points which could only be alluded to in the text, together with authorities for such assertions as seemed most to require it.

It is the declaration of an inspired Apostle that," He that cometh unto God, must believe

that he is, and that he is the rewarder of them "that diligently seek him;" 3or, in other words, the reforming efficacy of any man's religion must depend on the firmness and sincerity of his belief in these two propositions; the exis

3 Heb. xi. 6.

tence of a Sovereign Ruler; and the benevolence and justice of his character as a Moral Governor. And it is after vindicating in this respect his previous dealings to Jew and Gentile, that the same Apostle concludes it to be "reasonable service," to present "our "bodies a living sacrifice, holy acceptable unto God." 4

our

Any tenets, therefore, which have a tendency to promote in the mind, opposite views of the Divine Character; or of the Divine Economy, cannot be regarded; as calculated to establish Religion, on the intelligible, attractive and practical basis here laid down: and as far as they deviate therefrom, they cannot be considered as doctrines" according to godliness." 5

Absolute or irrespective Predestination, with its legitimate consequences, seems to me, when abstractedly considered, to be liable to such an imputation; I say, abstractedly considered; for, when joined to the honest and faithful promulgation of Gospel Mercy, its dangerous tendencies are greatly counteracted. There is, indeed, in the Revelation of Christ crucified, such an overflowing exhibition of infinite love and goodness, as is calculated, under Divine Grace, to soften and subdue the most prejudiced

4 Rom. xii. 1. 5 1 Tim. vi. 3. See also Appendix vii.

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heart; and in spite of all previous speculative errors, to lead it to contemplate God, in the Redeemer, as a gracious and heavenly Father. In whatever soul then, the love of the Saviour abounds, and exactly in proportion as it predominates, will practically obviate or control the danger of metaphysical errors, "casting down imaginations, and every high thing that exalt"eth itself against the knowledge of God, and "bringing into captivity every thought to the "obedience of Christ." But, alas! how few are those faithful servants who are ever thus ready to "count all things but loss, for the excellency of the knowledge of Christ Jesus." 7 On the contrary the great bulk of mankind are more addicted to reason than to feel,-to speculate than to obey,-to profess than to practise, Christianity. On these all the dangerous tendencies of the Doctrine in question, are but too likely to take effect.

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An abstract belief in Irrespective final Predestination, is dangerous to the beginner in Divine things, in whatever light he may view it: if he be of a sanguine temperament; he runs the risk of approriating its blessedness to himself, without sufficient warrant; and with a . premature joy, accounting his salvation secured, before he have given "diligence, to make his

1

Thus relying on

the certainty of success, and acknowledging no danger of" shipwreck" 9 to his faith; he may vainly fancy that he has reached "the haven "where he would be," 1 e'er he have yet pushed his, perhaps, unprovided bark from the shore; or essayed its strength to "pass the waves of this troublesome world," to stand the tossings of affliction, or the tempestuous strife of passion. On the other hand, if less self-confiding, he may, while contemplating the straitness of the gate and the narrowness of the way, where no guide but irresistable grace can conduct, and none but the elect can follow, be beguiled to await in mistaken expectation of an effectual calling; and having thus wasted the precious hours of grace, that are "called to-day," 3 he may, find himself involved in hopeless night, before he have yet commenced his journey.

Equally dangerous is the abstract contemplation of this doctrine, to him who is labouring under religious dejection. Such a person, having found out the "plague of his own heart;" 4 and being bowed down by the load of his offences, accumulated, perhaps, by repetitions against grace and knowledge, of "that sin that