him! crucify him! his blood be on us and on our children!" proceeded not from any irresistible divine impulse, or unalterable predestination, but from the obstinate and irreclaimable malignity of the unhappy men who thus rejected their Redeemer; so the "Hosannas to the son of David," the pious and joyful exclamation of "Blessed is he that cometh in the name of the Lord," shall proceed, not from any irresistible divine impulse, or unalterable predestination, but from the free choice, the unforced feelings of men, whose minds, enlightened by the Spirit, instructed by the word, and humbled by the judgments of God, will receive with grateful joy the glad tidings of the Gospel, and will hail and bless the appearance of their Saviour and their King.

In every step of this process, in every variety of this heavenly economy, we see equally displayed, free choice on the part of man, conditional decrees and measures on the part of God, and an uninterrupted scheme of a just and merciful moral government, illustrating the perfection and supremacy of the great Jehovah.

This view of these passages thus combined, exhibits (as seems to me) a conclusive proof against absolute predestination, from what I term the general tenor of Scripture, not founded on single and isolated passages, separated from the context, and therefore easily misunderstood and misrepresented; but on plain and unambiguous declarations, illustrated by clear and undeniable facts, and embracing the entire series of the divine dispensations, and therefore confirming the conclusion which they establish beyond the possibility of doubt or contradiction.

This conditionality of the divine measures, so clearly seen in the entire progress of the Jewish economy, is equally conspicuous in the establishment of Christianity. The very form in which its Divine Author directs it should be proposed to, and accepted by every human being, clearly shows, that its acceptance must ever be an act of free choice, and that its advantages are to be enjoyed only on condition that it is thus freely accepted, and its various requisitions complied with. Observe in proof of this, our Lord's last command to the apostles, whom he delegated to instruct and reform mankind. He came and spake unto them, saying, "All power is given unto me in heaven and in

earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even to the end of the world."*" He that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned." Here it is plain, sincere faith, testified by submitting to be baptized in the name of the Father, and the Son, and the Holy Ghost, is an essential condition of salvation; and as the outward rite is certainly an act of free choice, it cannot be conceived, that the inward principle should be implanted in the soul by an irresistible operation, altogether independent of free choice: and that the rejection of the Christian faith, which incurs condemnation, should be rendered unavoidable by a decree of absolute predestination, fixed antecedent to the existence of the individual, and which it is not in his power to alter or evade.

This conditionality of the divine conduct thus conspicuous in the promulgation and establishment of the Christian scheme in general, is equally conspicuous in a variety of instances, where particular virtues, or graces, or modes of conduct, are declared to be conditions indispensably necessary for obtaining correspondent advantages, or producing particular effects. Thus when our Lord pronounced the doom of the barren fig tree, "Let no fruit grow on thee henceforward for ever, and presently the fig tree withered away," the disciples expressed their astonishment at this signal miracle-" and Jesus answered and said unto them, Verily, I say unto you, if ye have faith, and doubt not, ye shall not only do this to the fig tree, but also if ye shall say to this mountain be thou removed, and be thou cast into the sea, it shall be done; and all things, whatsoever ye shall ask in prayer, believing, ye shall receive." This declaration is certainly remarkable. Here we see the power of working miracles, and, as it were, of calling into action the divine omnipotence, ready to follow the prayer of the apostles; and we might naturally expect, that every qualification, every pre-disposition to employ aright this signal power, would in this, if in any case, be wrought in the apostles by an over-ruling and irresistible + Mark, xvi. 16.

* Matt. xxviii. 18.

Matt. xxi. 19.

influence. But this was not the fact. That faith, without which such miraculous power would not be employed to the glory of the God who gave it, or to the salvation of man, which it was designed to promote, such faith, which it was certainly within the power of the apostles to attain, they yet might fail of attaining, doubtlessly by their own fault; and their obtaining miraculous powers, depended on their piously, sedulously, and effectively cultivating such faith. All this it was in their power to do or not to do, as they should freely choose. And therefore their obtaining miraculous powers was conditional: such powers were to be granted if they had faith-withheld if they had not. Who, after this, can believe any gifts or graces of the Christian character are implanted in the soul by an irresistible power, and exercised according to an absolute decree of predestination, independent of all human choice, and unalterable by any human exertion?

Thus again, faith implies a distinct perception and steady avowal that the doctrine of the gospel comes from God. Yet this perception is not necessarily impressed on every man, without regard to his previous dispositions and character. Our Saviour declares, "My doctrine is not mine, (i. e. not mine in exclusion of my heavenly Father,) but his that sent me. If any man will (i. e. is willing to) do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself."* There is, therefore, a certain willingness to obey God, which fits, and, as it were, predisposes the mind to attend to, and improve religious instruction; a certain obstinate aversion to such obedience, which unfits and indisposes it, so that the preacher is heard in vain. His success is to a certain degree conditional and contingent, depending on the disposition and character of him who hears him; as is most clearly illustrated in the parable of the sower. The seed is the word of God. Wherever it is duly received, it is capable of springing up, till it produces the fruits of holiness on earth, and eternal life in heaven. But it may be received "by the way side,” in a heart "which understandeth it not," rude and undisciplined, without any culture to prepare for its reception, or any pious vigilance

* John, vii. 16.

+ Matt. xiii.

to shelter or protect its growth, to prevent it from being trampled down by every vice or folly which intrudes into the soul, effacing every religious impression, and banishing every virtuous resolve; or it may fall "in stony places,"" the same is he that heareth the word, and anon with joy receiveth it: yet hath he not root in himself, but dureth for a while, for when tribulation and persecution ariseth, because of the word, by and by he is offended." No humble prayer has called for the divine aid to resist temptation: no serious reflection has taught him to feel the import of that solemn question, "What shall it profit a man if he gain the whole world and lose his own soul? or what shall he give in exchange for his soul?" Again, the word may fall "among thorns"-the hearer may at first appear to receive and entertain it, but "the cares of this world, and the deceitfulness of riches, choke the word, and it becometh unfruitful." "But that on the good ground are they, which in an honest and good heart, having heard the word, (understand it,) keep it, and bring forth fruit with patience." How utterly irreconcilable does all this seem with the doctrines of absolute predestination, irresistible grace, and indefectible perseverance-in short, with the whole scheme of unconditional decrees and irrespective election.

Still further, how perfectly does this general representation accord with particular expressions and examples, exhibiting in the clearest manner the conditionality of the divine favours and judgments. Thus, when our Lord teaches us to pray our heavenly Father to "forgive us our debts, as we forgive our debtors," he adds, "For if ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses."

Thus also, to the young man who came "running and kneeled to him, and asked him, Good master, what shall I do that I may attain eternal life ?" and whose obedience to the divine law was such as to conciliate the love of him who could search the heart of man-even to him was a condition proposed, his complying with which was indispensable to his acceptance + Mark, x. 17.

* Matt. vi. 12-15.

with God.

"If thou wilt be perfect, go and sell that thou hast, and thou shalt have treasure in heaven, and come and follow me."* But this was a condition too difficult for a heart strongly attached to the world-"he went away sorrowful, for he had great possessions." Can we doubt that he thus forfeited that salvation, which his compliance would have secured? And can any thing be more repugnant to the idea of unconditional favour, and finished salvation?

Thus also, when our Lord foretels the terrors and persecutions which should try the faith and firmness of the followers of Christ, when many should fall away, not because it was so from eternity fore-ordained of each individual, but because of their own degeneracy into vice, when "because iniquity shall abound, the love of many shall wax cold,"t it is added, "but he that shall endure unto the end, the same shall be saved." Thus, indeed, he connects salvation with perseverance, but with such a perseverance as is spontaneous and defectible; a perseverance to which care and vigilance are indispensable, according to that awful warning, "watch, therefore, for ye know not what hour your Lord doth come." And this vigilance he enforces by contrasting the character of the unfaithful with that of the "faithful servant, whom his Lord had made ruler over his household, to give them their meat in due season. Blessed," saith Christ, "is that servant, whom his Lord when he cometh shall find so doing. Verily, I say unto you, he shall make him ruler over all his goods. But, and if that evil servant (or servant being evil) shall say in his heart, my Lord delayeth his coming, and shall begin to smite his fellow-servants, and to eat and drink with the drunken: the Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites, there shall be weeping and gnashing of teeth." Here election and reprobation are exemplified, but surely they are not "unconditional and irrespective, without any regard to the foreseen faith or disbelief, obedience or disobedience of the elect or condemned." It is worthy of remark on this subject, how perpetually the + Matt. xxiv. 42.

Matt. xix. 21.

Matt. xxiv. 12.