THE

DOCTRINE

OF

PREDESTINATION

REVIEWED, &c.

Dear SIR,

Α

S the doctrine of prædestination is frequently refered to, in the facred writings of the New Teftament; and fo much of the folution in my former letter, [concerning the reasonableneffe of praying to an infinitely wife, powerful, and good God,] depends upon the nature of the divine foreknowlege and prædetermination; · it may be amiffe to procede, and communicate to you my thoughts concerning this other subject; that I may, at least, teftifie how willing I am to oblige you.

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I readily acknowlege (with you) that the fubject is in itself difficult, and fubtile enough; though I ftill think, that it has been rendered much more fo, by voluminous wrangling.

And, I need not hint the neceffity of a clofer attention, to one that reads with your care and exactnesse.

I refer you to other authors, for the two different fchemes, and the arguments pro― and con-What I propofe, is to adhere to the Timplicity which is in Chrift Jefus, or in his doctrine, as it is left upon record in the New Teftament. Nor is the fubject of small moment, if we recollect what fcruples it has raised in the breafts of the pious (especially those of a melancholy difpofition) who have been afraid of their everlafting concerns; as if, after all their beft indeavors to be virtuous and holy, and to perfevere therein, they might yet, poffibly, be found (not the vessels of mercy, but) vessels of wrath, appointed to deftruction. And, on the other hand, what præfumption it has occafioned, even in some of the most abandoned of men, who have imagined that, poffibly, they may belong to the election of grace, though they have gone on to live the lives of reprobates.

Beverovicius, a learned phyfician, wanted to be fatisfied," whether the end of men's "lives was unalterably fixed and deter"mined?" before he would pretend to practife the art of phyfic.

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I myself wanted to be fatisfied, upon a twofold account, "whether the actions of "men, and their final ftate, were unaltera"bly fixed, and abfolutely and unconditio"nally decreed? or only conditionally? Or, "whether the texts in holy fcripture, that "fpeak of this fubject, are to be understood "literally, or figuratively?"

Firft, That I might indeavor to regulate my own actions, if free, and might prepare for a future ftate of happineffe, if decreed only conditionally. Or, if otherwise; that I might acquiefce, as much as poffible, in what was not to be refifted, or avoided. And,

Secondly, As I was in profpect of undertaking the care of fouls, I wanted to know, "whether it would be to any purpose ?" As concluding that it could answer no end, to perfuade fuch as have no power, nor could do any thing but what they did, as chained down to one courfe of action, by an irreverfible decree; in which cafe, arguments and -motives, promises and threatnings, reproofs and exhortations, could avail nothing. But, if it appeared that men have fome power given them in creation; that they may reafonably expect all proper, divine affiftance; and that their final and everlasting state is decreed only conditionally; I might fets myfelf to the facred work of the ministry, in hopes of fucceding in fome measure, and doing at leaft fome good.

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Confidering

Confidering it in these views, I could not look upon it as a matter of mere fpeculation, or as a fubject for men to display their talents, or exercise their wits, about; but as a point

of

very great moment, and which lies at the foundation of all practical religion. For which ever fide is found to be true, it draws after it numberleffe confequences: The two schemes being as different as light and darkneffe, and as diftant from one another, as the east is from the weft.

Some studious and well-difpofed men (in their unguarded zeal) have fought to recommend the facred fcriptures, by pretending that they contain every thing. Whereas, their plane defign is to inftruct men only in religion.

To fearch, therefore, for all arts and sciences in the Bible, would be juft as wife as to feek the laws of England in the Grammar, or

Syftem of natural philofophy in the Statutebook. The fcripture (like other authors) fhould be read with that view with which it was writen.

To the poor the gospel was preached; and for them its language is calculated; and therefore, it speaks after a popular, familiar way. Studious perfons may look beyond common appearances, and may have both pleasure and advantage from their researches. But daylaborers must take their notions from common appearances; and that will answer well enough

enough the common purposes of life, and be ground fufficient for the effentials of godlineffe.

Had it only been remembred, that God adapts his thoughts and expreffions to the capacities of them, to whom he fpeaks (as all wife men indeavor to do) the flouts of fome gay and fashionable writers, upon the ftile and manner of the facred oracles, would appear groundleffe, and the fallies of a false wit, which wants the foundation of truth and knowlege.

The principal defign of the chriftian revelation, was not to make men philofophers, orators, or critics; but (which is of vaftly more moment) to make men good; to inftruct an ignorant, and reform a vitious world; to teach perfons of lower (as well as of higher) capacities the way to true happineffe. Its planeneffe and fimplicity may make it defpifed by those wife and prudent heads, who are puffed up with knowlege, falfely so called; whileft the discovery appears noble, and is grateful to babes; i. e. to perfons meek, and teachable enough to be inftructed in God's

own way.

The infinuation of a parable, the easy and pleasant inftruction of an history (with all the moving, artleffe methods, wherewith holy writ captivates the well-difpofed) ftrike the minds of men deeper, and more agreeably than the dry rules and hard terms of a fyftem. I 3

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