before the Lamb, clothed with white robes, and palms in their bands, &c.-Rev. 7. 9. Did God merely know that such an innumerable company would be raised from the depths of sin and misery, to this state of glory and bliss ;-or did he also contrive, influence, and determine to accomplish, by his grace, this great and glorious work? If he did determine,--the doctrine is infallibly proved. If He did not determine, how could it be known as certain? Or, if certain, by whom, or on what account, was it determined? And who is to have the glory of determining the most divine and wonderful event that was ever known?

Surely then, unless we acknowledge that God did ordain as Iwell as foreknow this glorious event, we must allow it to be uncertain, or give the glory to some other being or beings! But God is jealous for his own glory, neither will he give it to another. And the doctrine which has been stated, both renders the event certain, and gives all the glory to God, to whom it is most justly due. Hence its truth evidently

appears.

We proceed to confirm the truth.

3. From the Independence of God

It is acknowledged that the true God is the infinite, eternal, self-existent, snd independent Jehovah. He is the almighty Sovereign of the universe, from whom proceedeth every good and perfect gift. Of whom, and to whom, and through whom, are all things: to whom to whom be glory for ever. Amen.

that God has chosen

that he
that he has chosen

The apostle asserts persons to salvation; them in Christ Jesus; chosen them before the foundation of the world; chosen them to be holy; chosen them according to the good pleasure of his will, to the praise of the glory of his grace. This is perfectly agreeable to the independent nature and perfections of the Divine Being.

Shall we say, that the Lord Lord Jehovah cannot do this of himself, without being dependent on the will or power of the creature to determine the event? Shall we say

that God has not done, and cannot do more for the redemption of lost men, than put them in a state of obtaining salvation by

performing certain conditions; which, not being performed, they must perish? Was it not in his power to render the salvation of any certain by enabling them to perform the conditions; such as faith, repentance, holiness, and perseverance? If he could not do this, where is the independence of the Almighty Sovereign of the universe? How can it be said, that of him, and through him, and to him, are all good things?

The apostle asserts that he has done it, and we cannot deny his power to do it, without depriving him of his sovereign right, and making him dependent on the creature. But what can induce us to limit the Almighty in performing that which is truly good? What can induce us to attempt to stop the streams of goodness which flow from the heart of a God of infinite love? and to bind up his almighty arm from accomplishing his purposes of boundless grace and mercy? On what principles do we reason? Where does our error lie? Alas! here is the fatal error ! We judge of the nature, perfections, and works of the living and true God, from the philosophical notion of the human will! Instead of judging of the properties and operations of the will

from the scriptures, we form our judgment of some of the most important doctrines of the scripture, from the notion we have conceived of the nature of the human will. Hence the fatal errors that have ensued! and the persisting in them, notwithstanding the abundance of evidence from Scripture facts!

The will of man is considered as possessing a self-determining power, that is not consistent with the supreme and revealed will of God. And hence, when man is represented as possessing a self-determining, the Divine Being is denied the possession of the same prerogative: for they cannot exist together. But how long shall we exalt the creature above the Creator, who is blessed for ever! Cannot man be a free agent, and yet be subordinate to the divine will? That man is a free agent, is as evident as his existence. But that his free agency consists in a self-determining power that could bind, curtail, or limit the infinitely wise, holy, and merciful purpose of Jehovah, is as contrary to reason as it is to every part of his revealed will.

To judge accu-,

rately and exactly of the nature of the human will, is not in the power of man in his present

situation.* But of some of the properties, and of many of the operations of the will, we may form a correct judgment from the Scripture and it is abundantly evident that the will of man with all its freedom, operates in subordination to the will of God.+ And, indeed, how can it be otherwise, unless we would represent the independent Jehovah as purposing and acting in subordination to man? This precious doctrine then, stands or falls with the independency of the divine Being.

The truth is also evident

4.

From the Immutability of God.

God is unchangeable in his nature, perfections, purposes, and word. He works all things after the counsel of his own will; and he hath declared with an oath, the immutability of his counsel.-Eph. i. 11.Heb. 6. 17. Hence, in whatever period you contemplate this counsel, you will find it the same. Whether you consider its

The greatest Philosophers do not agree in their sentiments on the subject.

+ See Edwards on the Will.

Part II, Sect. 11.

C