The word, prowrisen, signifies, according to Parkhust, a predetermination, purpose, intention, design. I It is, says the intelligent Toplady, worthy of the reader's notice, that the original word, prowrisen, which we render purpose, signifies not only an appointment, but a fore appointment, and such a fore-appointment, as is efficacious and cannot be obstructed, but shall most assuredly issue in a full accomplishment.' " The fore-appointment of every thing to certain ends.' Acts iv. 28. Wilson. ' An act of God immanent and from eternity; also called his purpose, decree, determination, will, counsel.' Bagwel. "Predestination is an eternal decree or purpose of God, in time causing effectual grace in all those whom he has chosen, and by his effectual grace bringing them infallibly unto glory.' Dr. Davennant, Bishop of Salisbury. If the reader is desirous of more definitions, he may peruse the last quoted author's animadversions upon a treatise, entitled, "God's love to mankind. White's "Defence'-Toplady's ' State of Calvinism'Gill's ' Cause of God and Truth;' where he will find the judgment of ancient and distinguished men upon the subject, and by which he will easily perceive that predestination is neither new nor novel, but a doctrine which have been held in all ages by the uncorrupted followers of the Redeemer.

As many people affect to deny, or to doubt, the doctrine of predestination, the following scriptures arranged under their respective heads, are humbly submitted to their consideration.

Predestinate, Rom. viii. 29, 30. Eph. i. 5, 11. Ordained, Psalm viii. 2, 3. Jer. i. 5. Hab. i. 12. John xv. 16. Acts x. 42-xiii. 48.-xvii. 31. 1 Cor. ii. 7. Eph. ii. 10. 1 Tim. ii. 7. Jude 4. Appoint-ed-eth, Luke xxii. 29. 2 Sam. xvii. 14. Neh. vi. 7. Job vii. 3.-xiv. 5.-xx. 29. Isa. xliv. 7. Micah vi. 9. Matt. xxvii. 10. 1 Thes. iii. 3.-v. 9. 2 Tim. i. 11. I Pet. ii. 8. Job vii. 1.-xiv. 14. Isa. xiv. 31.-xl. 2. 1Mar. Dan. viii. 10-x. L-xi. 27, 29, 35. Hab. ii. 3. Acts xvii. 26. Gal iv. 2. Counsels, 2 Chron. xxv. 16. Mar. Psalm xxxiii. I1. Isaiah xix. 17. -xxv. 1. xxviii. 29.-xl. 14. Jer. xxiii. 18.-xxxii. 19. Acts ii. 23.-iv. 28. Eph. i. 11. Heb. vi. 17. Determined, 2 Chron. xxv. 16. Job xiv. 5. Isa. xix. 17. Dan. ix. 24, 26, 27.-xi. 36. Luke xxii. 22. Acts iv. 28. Roni. i. 4. Mar. Decree, Psal. ii. 7. Dan. iv. 17, 24. Isa. x. 22. Purposes-ed, Eccl. iii. 1, 17.-viii. 6. Isa. xiv. 24, 26.-xlvi. 11. Jer. iv. 28.-xlix. 20.-1.45. -li. 29. Rom. viii. 28.-ix. 11, 17. Eph. i. 9, 11.iii. 11. 2 Tim. i. 9. 1 John iii. 8. Election, Isaiah xiii. l.-xlv. 4.-lxv. 9, 22. Matt. xxiv. 22, 24, 31. Mark xiii. 20, 22, 27. Luke xviii. 7. Rom. viii. 33.-ix. 11.-xi. 5, 7, 28. 1 Thes. i. 4. Col. iii. 12. 1 Tim. v.21. 2 Tim. ii. 10. Tit. i. 1. 1 Pet. i. 2.-ii. 6. 2 Pet. i. 10.

Remark 1. It will be seen that the words, counsel, appoint, determine, ordain, decree, &c. are terms of synonymous import. 2. That several of them do not contemplate the eternal state of mankind; yet 3, they all contain the true idea of predestination. 4. That I have not collected all the passages which involve the doctrine. There are a great number of other passages which, like irregular verbs, could not be classified with those above, which notwithstanding, if collected, would assume a high degree of respectability. 4. It is thought that if these are to the point, they are sufficient to amuse our Arminian brethren for the present. 5. When those are honourably gone through, I pledge myself to bring another army into the field. 6. It will appear that I have not drained the doctrine of predestination from the bottomless pit. 7. It is requested that people will attentively examine, and solidly refute, these passages before they rail against the doctrine under notice. These things observed, 'I will now pass from remarks to statements.

1. Predestination is eternal and comprehensive. Eternal, because he is not the subject of new deterininations. Comprehensive, because his intuitive or absolute knowledge can never be increased. He is in this as in every other respect, "the same yesterday, to-day, and for ever." It is so copious as to embrace all the endless multiformity of creatures, in all their diversified situations, postures, and movement, throughout the immense and eternal dominions of Jehovah. It combines in one grand chain the whole order of things, circumstances and events, from the salvation of a world, to the movement of an insect--from 'the crucifixion of Immanuel, to the destruction of a sparrow-from the registration of elect angels, to the hair upon the human head.

2. With regard to the eternal condition of mankind it seem to be SOVEREIGN AND DECISIVE. Sovereign because no creature could lay a foundation for preference. Decisive, because he knows no change. "The thoughts of his heart standeth to all generations." Whether predestination passed upon mankind as pure or polluted, their situation was precisely the same, sovereignty made mankind to differ, and the seal of immutability impressed upon the distinctions, rendered decisive the discriminating appointments of heaven.

3. Solemn and exclusive. Solemn, because it involves an eternity of misery or joy; and exclusive, because it shut the gates of glory against a vast number of our fellow creatures, and might have been shut against the reader and myself. Man was not excluded because of his sin, but because sovereignty and wisdom denied the favour. Sovereignty closed the avenue of glory, and justice opened the door of torment. Sovereignty shone upon the page of mercy, and conferred on some what it denied to others. Predestination is too solemn to be jeered at, and too solid to be sneered at. "Behold, ye despisers, and wonder!"

4. Simple and productive Simple, as it relates to the" unsaved part of mankind, seeing it merely determines their progress through life and their future state, without either depriving them of any moral excellency, or interfering with their moral agency. Productive, seeing it makes ample provision for all the elect.

5. Consequential and effective. Effective, ONLY, where holiness is concerned. Consequential, where sin is committed and guilt is incurred. The difference between consequences and effects, is as simple as it can be important. Effects are produced by operative causes; consequences are drawn from principles and positions; sin may be committed and sinners may be damned as consequences of predestination, but NOT as the fruit or effect thereof. On the other hand, saints may perform spiritual acts, and be glorified as the fruit and effect of predestination, and not by the consequence only. On the one hand, it is not the con - sequence, but the effect that saves. On the other hand, it is not the effect, but guilt committed in accordance with predetermination.

6. Efficient and permissive. Towards the elect it is all powerful, having secured their end by planning the means. It brings them to a point at which they could never have arrived of themselves. Heaven is their final destination-the act was passed in heaven -their inheritance is in heaven-their surety came from heaven, and will remain in heaven until the restitution of all things. Most sublimely is the doctrine handled by Paul, in Eph. i. " Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in Christ, according as he bath 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 to the adoption of children by Jesus Christ, according to the good pleasure of his will, to the praise of the glory of his grace." " Having predestinated,"-there is the act; "the God and Father of our Lord Jesus Christ,"-there is the agent; "predestinated us,"-there are the subjects; by (or through) Jesus Christ,"-there is the medium through which the act passes from the agent to the subject; " to the adoption of children,"-there is the relationship formed; " who hath blessed us with all spiritual blessings,"-there is the inheritance conferred ; " in heavenly places,"-there is our residence; " in Christ," -there is our centre and perfection; "to the praise of the glory of his grace,"-there is the end; "we have redemption through his blood,"-there are the means; -" according to the GOOD pleasure of his WILL,"-there is the cause. The apostle adds," wherein he bath abounded toward us in all wisdom and prudence." It seems God is the author-holy men the subjects-Christ the centre and medium his will the cause- and glory the end. What shall we say to these things ?"* they seem worthy of our best affections, our obedience, and our confidence. They are worth preaching and worth hearing; worth writing and worth reading; they are worth suffering the reproach of men, and suffering the loss of all things. Having these, we possess all that is worth possessing"all spiritual blessings in heavenly places in Christ;" we have all the best of blessings in the best of places.

On the part of the non-elect, predestination is permissive and passive. It permits evil to be done, but never effects the evil committed. The consequence of predestination may be endless ruin, because the principle must produce its consequence. Predestination is as conclusive on the part of those who are appointed to wrath, as it is on the part of those who are appointed to obtain salvation by our Lord Jesus Christ.

* A popular preacher in the Methodist connection, and not a hundred miles west of Dunstable, was heard in one of his public harangues to exclaim against the doctrine of election, as coming from hell and leading there-as pernicious and damnable. Now as election is represented as coming from God, and leading to God, by what sort of logic are we to conclude that it comes from hell? Is the Almighty there? or are heaven and hell convertible terms ? If it invests them with all spiritual blessings how can it injure them ? If it saves them from hell, how can it be a damnable sentiment? And if it is for thu praise of the glory of God's grace, how can it be a God-dishonoring doctrine ? Mr. S. may rage, and his followers imagine a vain thing; nevertheless, the purpose of God, according to election, shall stand, and that not of works, but of him who calleth. Steel may strike at the flint and bruise itself, but if the flint strike at the steel, the steel will be ground to powder. The gentleman ought to know, that truth is stronger than steel in its best temper.

 

But though this is strictly true, nevertheless, predestination is not the cause of their ruin, inasmuch as it ever operates within them : sin is the working cause of their condemnation. They could not have been damned without committing sin, any more than the elect could have been saved without the merit of Christ. The reason is clear, because the execution of the decree is a judicial act, and therefore must have relation to a fault. In the appointment, Jehovah exercised his liberty, in the execution thereof he employs his justice. In the appointment he did what he pleased, in the accomplishment he does what is just. He never damns men for his mere pleasure, any more than he saves them by his justice. Those who are saved are saved by mercy, and those who are damned are damned by justice. The salvation of one class is merciful, and the condemnation of the other is judicial. Thus we see, 1. God never acts unjustly. 2. That he never causes sin, and therefore cannot be its author. 3. That as his decrees are never impulsive men act most freely. 4. That their everlasting misery is procured by their own selves. Who can find any fault?

But now seeing he leaves them thus, how can he,

l. Make them an offer of what he has determined to withhold ? 2. How can he invite them to be saved seeing he has denied them a Saviour? 3. How can he hold out the idea of happiness to those whom he has appointed to misery? 4. How can he desire to save by his grace those whom he determined to dam for their sin? There appears to be no other alternative, but either to set the face like a flint against predestination, or drop the notion of offered grace. No man can carry them both in his arms at once.

1. While predestination INJURE no man's condition it BENEFITS millions. A great number that no man can number will be saved with an everlasting salvation, and that as the result of predestinating grace.

2. This doctrine produce the best of effects whenever it operates. It kindles up the first beam of hope, fills the hand of expectation, elevates the feeling, dignify the thoughts, fix the affections, produce humility, promote confidence, and advance obedience. It assists in doing all that is well pleasing in the sight of God, and is so far from hindering a sinner's conversion, that it actually produces the very first excitement which puts him upon enquiring, cc What must I do to be saved?"

3. The doctrine of predestination has no unlovely features. It produces no unwelcome effects, and even where it denies it does not injure ; which seem to me much better than increasing men's damnation by offering favours where there is no intention of bestowing, nor no possibility of receiving. True, as predestination is exhibited by Arminians, there may seem to be something extremely terrific about it; but it should always be borne in mind, that by such people it is described by its bitterest enemies-enemies, who have not the industry to examine it, the desire to understand it, nor the genius to refute it. Their substitute for these qualifications, is declamation founded upon misrepresentation. They dress it up in all the horrid forms of influential and relentless reprobation, and then exhaust all their stores of eloquence, insolence, metaphor, genius and folly, in pouring down an unmerciful and unmitigated storm of undeserved invective. This, their way, is their folly, yet their hearers approve their sayings. Selah.

4. The doctrine is discouraging to no one. Whenever the desire for salvation is felt, predestination wrought the desire and provided the inheritance; it effected the former in order to bestow the latter. It therefore affords the sweetest consolation to think, that I shall possess the thing desired, as sure as I desire the thing.

5. It encourages no wicked man to sin. Because, it points out the relation between crime and punishment. The man's destiny is a secret, and while the rolls are laid up in heaven, he is a subject of legal authority, is regarded as a moral creature, and will be dealt with accordingly.

6.It prohibits no man from seeking after salvation. The reasons are clear. 1. Because it deprives him of no moral faculty. 2. Because it operates on no evil principle. 3. Because it places no impediments in his way. 4. Because sin has deprived man of the ability and desire, to seek after the welfare of his soul. If there was no predestination, men would never seek after God. It can hinder no effort, because no effort is made.

7. People therefore, need not be afraid of entering places of worship where the doctrine is preached. Many people as anxiously shun dissenting meeting houses, where predestination is preached, as they do certain by-lanes, because report say they are haunted by the most frightful of all ghosts ghosts, grinning most horridly-as black as .Beelzebub-with long tails, like monkey's-eyes like tea-saucers-cloven feet and dreadful long claws, to tear people to atoms. In short, they believe they come from hell. People, however, are assured that they may visit such places without the least danger of being molested, or seeing any frightful ghost, (except their own) much more being clawed to pieces. To be convinced of this, they are recommended to try the experiment, and if they cannot muster sufficient nerve to go by themselves, they are advised either to go with, or follow some one who is in the habit of frequenting such awful places.

9. The doctrine is divine, and cannot be overthrown. Why do Methodist preachers rave, and their followers rage against predestination? If they imagine they can overthrow it, they imagine a vain thing. All things lie within its compass ; the whole flux of time flow within its mounds, and the measureless ocean of eternity cannot stretch beyond its reach. It runs its resistless hand along the walls of time, and they moulder beneath its touch. It will apply the torch of dissolution to nature's funeral pile, and complete the general ruin; but itself will remain unhurt, untouched, amidst the war of elements and the wreck of nature. Blessed and happy are they, who are predestinated to the adoption of sons.