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The conclusion.

Whether the things which have been alleged, are liable to any tolerable answer in the way of calm, intelligible, and strict reasoning, 1 must leave others to judge: but I am sensible they are liable to one sort of answer. It is not unlikely, that some, who value themselves on the supposed rational and generous principles of the modern fashionable divinity, will have their indignation and disdain raised at the sight of this discourse, and on perceiving what things are pretended to be proved in it. And if they think it worthy of being read, or of so much notice as to say much about it, they may probably renew the usual exclamations, with additional vehemence and contempt, about the fate of the heathen, Hobbes’s Necessity, and making men mere machines; accumulating the terrible epithets of fatal, unfrustrable, inevitable, irresistible, &c. and it may be, with addition of horrid and blasphemous; and perhaps much skill may be used to set forth things, which have been said, in colours which shall be shocking to the 87 imaginations, and moving to the passions of those, who have either too little capacity, or too much confidence of the opinions they have imbibed, and contempt of the contrary, to try the matter by any serious and circumspect examination. 160160    A writer of the present age, whom I have several times had occasion to mention, speaks once and again of those who hold the doctrine of Necessity, as scarcely worthy of the name of philosophers. I do not know, whether he has respect to any particular notion of necessity, that some may have maintained; and, if so, what doctrine of necessity it is that he means. Whether I am worthy of the name of a philosopher, or not, would be a question little to the present purpose. If any, and ever so many, should deny it. I should not think it worth the while to enter into a dispute on that question: Though at the same time I might expect some better answer should be given to the arguments brought for the truth of the doctrine I maintain; and I might further reasonably desire, that it might be considered, whether it does not become those, who are truly worthy of the name of philosophers, to be sensible, that there is a difference between argument and contempt, yea, and a difference between the contemptibleness of the person that argues, and the inconclusiveness of the arguments he offers. Or difficulties may be stated and insisted on, which do not belong to the controversy; because, let them be more or less real, and hard to be resolved, they are not what are owing to any thing distinguishing of this scheme from that of the Arminians, and would not be removed nor diminished by renouncing the former, and adhering to the latter. Or some particular things may be picked out, which they may think will sound harshest in the ears of the generality; and these may be glossed and descanted on, with tart and contemptuous words; and from thence, the whole discourse may be treated with triumph and insult.

It is easy to see, how the decision of most of the points in controversy between Calvinists and Arminians, depends on the determination of this grand article concerning the Freedom of the Will requisite to moral agency; and that by clearing and establishing the Calvinistic doctrine in this point, the chief arguments are obviated by which Arminian doctrines in general are supported, and the contrary doctrines demonstratively confirmed. Hereby it becomes manifest, that Cod’s moral government over mankind, his treating them as moral agents, making them the objects of his commands, counsels, calls, warnings, expostulations, promises, threatenings, rewards, and punishments, is not inconsistent with a determining disposal of all events, of every kind, throughout the universe, in his providence; either by positive efficiency, or permission. Indeed, such an universal determining providence, infers some kind of necessity of all events, such a necessity as implies an infallible previous fixedness of the futurity of the event: but no other necessity of moral events, or volitions of intelligent agents, is needful in order to this, than moral necessity; which does as much ascertain the futurity of the event as any other necessity. But, as has been demonstrated, such a necessity is not at all repugnant to moral agency, and a reasonable use of commands, calls, rewards, punishments, &c. Yea, not only are objections of this kind against the doctrine of an universal determining providence, removed by what has been said; but the truth of such a doctrine is demonstrated. As it has been demonstrated, that the futurity of all future events is established by previous necessity, either natural or moral; so it is manifest, that the sovereign Creator and Disposer of the world has ordered this necessity, by ordering his own conduct, either in designedly acting, or forbearing to act. For, as the being of the world is from God, so the circumstances in which it had its being at first, both negative and positive, must be ordered by him, in one of these ways; and all the necessary consequences of these circumstances, must be ordered by him. And God’s active and positive interpositions, after the world was created, and the consequences of these interpositions; also every instance of his forbearing to interpose, and the sure consequences of this forbearance, must all be determined according to his pleasure. And therefore every event, which is the consequence of any thing whatsoever, or that is connected with any foregoing thing or circumstances, either positive or negative, as the ground or reason of its existence, must be ordered of God; either by a designing efficiency and interposition, or a designed forbearing to operate or interpose. But, as has been proved, all events whatsoever are necessarily connected with something foregoing, either positive or negative, which is the ground of its existence. It follows, therefore, that the whole series of events is thus connected with something in the state of things either positive or negative, which is original in the series; i. e, something which is connected with nothing preceding that, but God’s own immediate conduct, either his acting or forbearing to act. From whence it follows, that as God designedly orders his own conduct, and its connected consequences, it must necessarily be, that he designedly orders all things.

The things which have been said, obviate some of the chief objections of Arminians against the Calvinistic doctrine of the total depravity and corruption of man’s nature, whereby his heart is wholly under the power of sin, and he is utterly unable, without the interposition of sovereign grace, savingly to love God, believe in Christ, or do any thing that is truly good and acceptable in God’s sight. For the main objection against this doctrine, that it is inconsistent with the freedom of man’s Will, consisting in indifference and self-determining power; because it supposes man to be under a necessity of sinning, and that God requires things of him, in order to his avoiding eternal damnation, which he is unable to do; and that this doctrine is wholly inconsistent with the sincerity of counsels, invitations, &c. Now, this doctrine supposes no other necessity of sinning, than a moral necessity; which, as has been shown, does not at all excuse sin; and sup-posses no other inability to obey any command, or perform any duty, even the most spiritual and exalted, but a moral inability, which, as has been proved, does not excuse persons in the non-performance of any good thing, or make them not to be the proper objects of commands, counsel, and invitations. And, moreover, it has been shown, that there is not, and never can be, either in existence, or so much as in idea, any such freedom of Will, consisting in indifference and self-determination, for the sake of which, this doctrine of original sin is cast out: and that no such freedom is necessary, in order to the nature of sin, and a just desert of punishment.

The things which have been observed, do also take off the main objections of Arminians against the doctrine of efficacious grace; and, at the same time, prove the grace of God in a sinner’s conversion (if there be any grace or divine influence in the affair) to be efficacious, yea, and irresistible too, if by irresistible is meant, that which is attended with a moral necessity, which it is impossible should ever be violated by any resistance. The main objection of Arminians against this doctrine is, that it is inconsistent with their self-determining freedom of Will; and that it is repugnant to the nature of virtue, that it should be wrought in the heart by the determining efficacy and power of another, instead of its being owing to a self-moving power; that, in that case, the good which is wrought, would not be our virtue, but rather God’s virtue; because not the person in whom it is wrought is the determining author of it, but God that wrought it in him. But the things which are the foundation of these objections, have been considered; and it has been demonstrated, that the liberty of moral agents does not consist in self-determining power; and that there is no need of any such liberty, in order to the nature of virtue; nor does it at all hinder, but that the state or act of the Will may be the virtue of the subject, though it be not from self-determination, but the determination of an intrinsic cause; even so as to cause the event to be morally necessary to the subject of it.—And as it has been proved, that nothing in the state or acts of the Will of man is contingent; but that, on the contrary, every event of this kind is necessary, by a moral necessity; arid has also been now demonstrated, that the doctrine of an universal determining Providence, follows from that doctrine of necessity, which was proved before: and so, that God does decisively, in his providence, order all the volitions of moral agents, either by positive influence or permission: and it being allowed, on all hands, that what God does in the affair of man’s virtuous volitions, whether it be more or less, is by some positive influence, and not by mere permission, as in the affair of a sinful volition: if we put these things together, it will follow, that God’s assistance or influence must be determining and decisive, or must be attended with a moral 88 necessity of the event; and so, that God gives virtue, holiness, and conversion to sinners, by an influence which determines the effect, in such a manner, that the effect will infallibly follow by a moral necessity; which is what Calvinists mean by efficacious and irresistible grace.

The things which have been said, do likewise answer the chief objections against the doctrine of God’s universal and absolute decree, and afford infallible proof of this doctrine; and of the doctrine of absolute, eternal, personal election in particular. The main objections against these doctrines are, that they infer a necessity of the volitions of moral agents, and of the future and moral state and acts of men; and so are not consistent with those eternal rewards and punishments, which are connected with conversion and impenitence; nor can be made to agree with the reasonableness and sincerity of the precepts, calls, counsels, warnings, and expostulations of the word of God; or with the various methods and means of grace, which God uses with sinners to bring them to repentance; and the whole of that moral government, which God exercises towards mankind: and that they infer an inconsistence between the secret and revealed Will of God; and make God the author of sin. But all these things have been obviated in the preceding discourse. And the certain truth of these doctrines, concerning God’s eternal purposes, will follow from what was just now observed concerning God’s universal providence; how it infallibly follows from what has been proved, that God orders all events, and the volitions of moral agents amongst others, by such a decisive disposal, that the events are infallibly connected with his disposal. For if God disposes all events, so that the infallible existence of the events is decided by his providence, then, doubtless, he thus orders and decides things knowingly, and on design. God does not do what he does, nor order what he orders, accidentally and unawares: either without or beside his intention. And if there be a foregoing design of doing and ordering as he does, this is the same with a purpose or decree. And as it has been shown, that nothing is new to God, in any respect, but all things are perfectly and equally in his view from eternity; hence it will follow, that his designs or purposes are not things formed anew, founded on any new views or appearances, but are all eternal purposes. And as it has been now shown, how the doctrine of determining efficacious grace certainly follows from things proved in the foregoing discourse; hence will necessarily follow the doctrine of particular, eternal, absolute election. For if men are made true saints, no otherwise than as God makes them so, and distinguishes them from others, by his efficacious power and influence, that decides and fixes the event; and God thus makes some saints, and not others, on design or purpose, and (as has been now observed) no designs of God are new; it follows, that God thus distinguished from others, all that ever become true saints, by his. eternal design or decree. 1 might also show, how God’s certain foreknowledge must suppose an absolute decree, and how such a decree can be proved to a demonstration from it: but that this discourse may not be lengthened out too much, that must be omitted for the present. 161161    Certain foreknowledge does imply some necessity. But our author is not sufficiently guarded, or else not sufficiently explicit, when he says, that foreknowledge must suppose an absolute decree. For certainty, or hypothetical necessity, may arise from the nature of things, and from negative causes. as well as from a decree. If. indeed, the remark be limited to the subject immediately preceding, it is an important truth.—W.

From these things it will inevitably follow, that however Christ in some sense may be said to die for all, and to redeem all visible Christians, yea, the whole world, by his death; vet there must be something particular in the design of his death, with respect to such as he intended should actually be saved thereby. As appears by what has been now shown, God has the actual salvation or redemption of a certain number in his proper absolute design, and of a certain number only; and therefore such a design only can be prosecuted in any thing God does, in order to the salvation of men. God pursues a proper design of the salvation of the elect in giving Christ to die, and prosecutes such a design with respect to no other, most strictly speaking; for it is impossible, that God should prosecute any other design than only such as he has: he certainly does not, in the highest propriety and strictness of speech, pursue a design that he has not. And, indeed, such a particularity and limitation of redemption will as infallibly follow, from the doctrine of God s foreknowledge, as from that of the decree. For it is as impossible, in strictness of speech, that God should prosecute a design, or aim at a thing, which he at the same time most perfectly knows will not be accomplished, as that he should use endeavours for that which is beside his decree. 162162    The terms design and endeavours are not sufficiently discriminating. It is here supposed that it is unworthy of God to use endeavours which are beside his decree, or to prosecute a design which he knows will not be accomplished. Is it not a matter of plain fact that he uses endeavours which are beside his decree, and prosecutes a design which he knows will not be accomplished, through the whole system of legislation and government? Is it not the very design of legislation and government to prevent crimes as well as to punish them, and to promote obedience and conformity to law? Legislative design, therefore, is not accomplished in the commission of crimes, otherwise the legislator, as such, could not find fault for breach of law. Our Lord used endeavours with the inhabitants of Jerusalem, &c. beside his decree, yet with perfect propriety. If we keep in mind that the divine Will subsists under two relations, according to the two-fold state of man, who is at once a subject of decree and a subject of government, we shall see the propriety of calling it decretive and rectoral.

By the things which have been proved, are obviated some of the main objections against the doctrine of the infallible and necessary perseverance of saints, and some of the main foundations of this doctrine are established. The main prejudices of Arminians against this doctrine seem to be these; they suppose such a necessary, infallible perseverance to be repugnant to the freedom of the Will; that it must be owing to man’s own self-determining power he first becomes virtuous and holy; and so, in like manner, it must be left a thing contingent, to be determined by the same freedom of Will, whether he «ill persevere in virtue and holiness; and that otherwise his continuing stedfast in faith and obedience would not be his virtue, or at all praiseworthy and rewardable; nor could his perseverance be properly the matter of divine commands, counsels, and promises, nor his apostasy be properly threatened, and men warned against it. Whereas, we find all these things in Scripture: there we find stedfastness and perseverance in true Christianity, represented as the virtue of the saints, spoken of as praiseworthy in them, and glorious rewards promised to it; and also find, that God makes it the subject of his commands, counsels, and promises; and the contrary, of threatenings and warnings. But the foundation of these objections has been removed, by showing that moral necessity and infallible certainty of events is not inconsistent with these things; and that, as to freedom of Will, lying in the power of the Will to determine itself, there neither is any such thing, nor is there any need of it, in order to virtue, reward, commands, counsels, &c.

And as the doctrines of efficacious grace and absolute election do certainly follow from the things proved in the preceding discourse; so some of the main foundations of the doctrine of perseverance, are thereby established. If the beginning of true faith and holiness, and a man becoming a true saint at first, does not depend on the self-determining power of the Will, but on the determining efficacious grace of God; it may well be argued, that it is also with respect to men being continued saints, or persevering in faith and holiness. The conversion of a sinner being not owing to a man’s self-determination, but to God’s determination, and eternal election, which is absolute, and depending on the sovereign Will of God, and not on the free Will of man; as is evident from what has been said: and it being very evident from the Scriptures, that the eternal election of saints to faith and holiness, is also an election of them to eternal salvation; hence their appointment to salvation must also be absolute, and not depending on their contingent, self-determining Will. From all which it follows, that it is absolutely fixed in God’s decree, that all true saints shall persevere to actual eternal salvation.

But I must leave all these things to the consideration of the impartial reader; and when he has maturely weighed them, I would propose it to his consideration, whether many of the first reformers, and others that succeeded thorn, whom God in their day made the chief pillars of his church, and the greatest instruments of their deliverance from error and darkness, and of the support of the cause of piety among them, have not been injured, in the contempt 89 with which they have been treated by many late writers, for their teaching and maintaining such doctrines as are commonly called Calvinistic. Indeed, some of these new writers, at the same time that they have represented the doctrines of these ancient and eminent divines, as in the highest degree ridiculous, and contrary to common sense, in an ostentation of a very generous charity, have allowed that they were honest well-meaning men: yea, it may be some of them, as though it were in great condescension and compassion to them, have allowed, that they did pretty well for the day in which they lived, and considering the great disadvantages they laboured under: when, at the same time, their manner of speaking has naturally and plainly suggested to the minds of their readers, that they were persons, who—through the lowness of their genius, and the greatness of the bigotry with which their minds were shackled, and their thoughts confined, living in the gloomy caves of superstition—fondly embraced, and demurely and zealously taught, the most ’’ absurd, silly, and monstrous opinions, worthy of the greatest contempt of gentlemen possessed of that noble and generous freedom of thought, which happily prevails in this age of light and inquiry. When, indeed, such is the case that we might, if so disposed, speak as big words as they, and on far better grounds. And really all the Arminians on earth might be challenged without arrogance or vanity, to make these principles of theirs, wherein they mainly differ from their fathers, whom they so much I despise, consistent with common sense; yea, and perhaps to produce any doctrine ever embraced by the blindest bigot of the church of Rome, or the most ignorant Mussulman, or extravagant enthusiast, that might be reduced to more demonstrable inconsistencies, and repugnancies to common sense, and to themselves; though their inconsistencies indeed may not lie so deep, or be so artfully veiled by a deceitful ambiguity of words, and an indeterminate signification of phrases. I will not deny, that these gentlemen, many of them, are men of great abilities, and have been helped to higher attainments in philosophy, than those ancient divines, and have done great service to the church of God in some respects: but I humbly conceive, that their differing from their fathers, with such magisterial assurance, in these points in divinity, must be owing to some other cause than superior wisdom.

It may also be worthy of consideration, whether the great alteration which has been made in the state of things in our nation, and some other parts of the protestant world, in this and the past age, by exploding so generally Calvinistic doctrines—an alteration so often spoken of as worthy to be greatly rejoiced in by the friends of truth, learning, and virtue, as an instance of the great increase of light in the Christian church—be indeed a happy change, owing to any such cause as an increase of true knowledge and understanding in the things of religion; or whether there is not reason to fear, that it may be owing to some worse cause.

And I desire it may be considered, whether the boldness of some writers may not deserve to be reflected on, who have not scrupled to say, that if these and those things are true, (which vet appear to be the demonstrable dictates of reason, as well as the certain dictates of the mouth of the Most High,) then God is unjust, and cruel, and guilty of manifest deceit and double dealing, and the like. Yea, some have gone so far as confidently to assert, that if any book which pretends to be Scripture, teaches such doctrines, that alone is sufficient warrant for mankind to reject it, as what cannot be the word of God. Some, who have not gone so far, have said, that if the Scripture seems to teach any such doctrines, so contrary to reason, we are obliged to find out some other interpretation of those texts, where such doctrines seem to be exhibited. Others express themselves yet more modestly: they express a tenderness and religious fear, lest they should receive and teach any thing that should seem to reflect on God’s moral character, or be a disparagement to his methods of administration, in his moral government; and therefore express themselves as not daring to embrace some doctrines, though they seem to be delivered in Scripture, according to the more obvious and natural construction of the words. But indeed it would show a truer modesty and humility, if they would more entirely rely on God’s wisdom and discernment, who knows infinitely better than we what is agreeable to his own perfections, and never intended to leave these matters to the decision of the wisdom and discernment of men; but by his own unerring instruction, to determine for us what the truth is; knowing how little our judgment is to be depended on, and how extremely prone vain and blind men are to err in such matters.

The truth of the case is, that if the Scripture plainly taught the opposite doctrines to those that are so much stumbled at, viz. the Arminian doctrine of free Will, and others depending thereon, it would be the greatest of all difficulties that attend the Scriptures, incomparably greater than its containing any, even the most mysterious, of those doctrines of the first reformers, which our late freethinkers have so superciliously exploded. Indeed, it is a glorious argument of the divinity of the Holy Scriptures, that they teach such doctrines, which in one age and another, through the blindness of men’s minds, and strong prejudices of their hearts, are rejected, as most absurd and unreasonable, by the wise and great men of the world; which yet, when they are most carefully and strictly examined, appear to be exactly agreeable to the most demonstrable, certain, and natural dictates of reason. By such things it appears, that “the foolishness of God is wiser than men. (1 Cor. i. 19, 20.) “For it is written, I will destroy the wisdom of the wise; I will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?” And as it was in time past, so probably it will be in time to come, as it is also written, ( ver. 27-29.) “But God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world to confound the things that are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence.” Amen.

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