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'Calvin considers the fall of Adam, and all the corruption and depravity of the human race, as 'the necessary effects of an eternal decrce of God. 'Those, however, who admit the authenticity of 'the scriptures, must acknowledge, that God com'manded Adam not to eat of "the tree of the knowledge of good and evil."....And can we believe that God forbade the fall, which by an ' antecedent decree he had rendered inevitable? that he gave a commandment to Adam, which by his original formation he was absolutely unable to obey? that he made the possession of paradise, and the continuance of his innocence ' and happiness, to depend upon a condition which it was physically impossible for him to fulfil ?'1

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God, by a positive law,' forbade Adam to eat the fruit of a certain tree; and certainly he forbade the Jews, by positive law, to crucify their holy Messiah: yet he foresaw, and predicted, and consequently had decreed, " in his determinate "counsel and foreknowledge," the crucifixion of the Messiah: and he might secretly determine to leave Adam to himself, for most wise and holy purposes, and yet forbid him to eat of the fruit of that tree. But as nothing express is spoken concerning such a decree, however it may seem to follow from the other doctrines which we do hold, it is presumptuous in us to deduce unrevealed conclusions from revealed truths, even though Calvin himself did it.-Calvinists in general do not hold, that Adam by his original formation 'was absolutely unable to obey; or that the con'tinuance of innocence and happiness depended

'Ref. 245, 246.-On necessary effects, see B. I. c. ii. § 4.

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'on a condition, that he was' either 'physically' or morally unable to obey;' nay, they maintain the contrary: but God alone is immutable; and a creature, however exalted and excellent, must be changeable; and Adam changed, and fell, by his own wilful and aggravated crime. The entrance, however, of wickedness and misery, into the creation of an Omnipotent God, who is Love, or even the existence of them, is a difficulty which the scripture has not removed, and which man's reasonings never can remove; but which will, no doubt, be cleared up at the day of" the revela"tion of the righteous judgment of God." It is an undeniable fact, on every supposition, and bears equally upon the sentiments of all men, except avowed Atheists: yet it is the grand difficulty of all; and, if any man could satisfactorily solve it, all others might be more easily removed. But, though the "judgments of God are a great deep, "his righteousness is like the strong mountains."

'It was indeed a decree of God, to create man ' and to endow him with free agency; but the 'bad actions of men, which arose from the abuse ' of this free will, are not to be considered as the ' decrees of God. All which can be said of them ' with reference to God is, that they are the consequence of his decree. It is indispensably necessary to distinguish between those works 'which are done by the immediate will and ope'ration of God, and those works which are done by free agents who derive their free agency from ' him. The former may very properly be said to 'be the decrees of God, because "known unto

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as relate to those whom " God from the begin"ning chose unto salvation, through sanctification "of the Spirit, and belief of the truth," were formed on the foresight that he would "save "them, and call them with a holy calling, not according to their works, but according to his "own purpose and grace, which was given them "in Christ before the world began."-It is worthy of the reader's notice, that the sacred writers, speaking on these subjects, continually call our attention to what preceded, or was coeval with "the foundation of the world." "The kingdom prepared for you from the foundation of the "world." " He hath chosen us in him before the "foundation of the world." "Who verily was "foreordained before the foundation of the world." "The Lamb slain from the foundation of the "world." "Whose names were not written in "the book of life from the foundation of the "world."2 In hope of eternal life, which God, "that cannot lie, promised before the world be

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gan."3 This language naturally suits the Calvinistic system; but it is seldom used, or quoted, by Anticalvinists, except in attempting to prove that it does not countenance our doctrine.-The rest of the quotation is very good, and the conclusion of it admirable.

'The effusions of piety and gratitude, and the stings of remorse, would ultimately lead to expressions, which might seem to convey the idea ' of divine decrees universally directing and con2 Matt. xxv. 34. Eph. i. 4. 3 Tit. i. 2.

1 2 Tim. i. 9.

1 Pet. i. 20. Rev. xiii. 8. xvii. 8.

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trolling human conduct and human affairs. The 'finite derivative agency of man would be lost in 'the infinite self-existing power of God; and ' events, foreseen by God, as resulting from the 'free exercise of faculties conferred by himself, 'would be considered as commanded and ap'pointed by him.'1

Had no expressions of this kind been found in the language of the inspired writers, the method here taken of accounting for them as used by pious persons might be admissible: and it certainly is no discredit to them, that they naturally spring from humble convictions of deserving punishment, or are the effusions of piety and gratitude.' But it cannot be admitted, that they who wrote by immediate inspiration expressed their internal feelings in such language as did not accurately state the truth which they were commissioned to make known to mankind.'Events foreseen by God, as resulting from the 'free exercise of powers conferred by himself:' this at least keeps out of sight the change made in human nature by the fall, and the renewing grace of the Holy Spirit, from whom all holy ' desires, all good counsels, and all just works do 'proceed.' Calvinists are far from holding, that God commanded all those actions of men which are done in accomplishing his appointments.

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There is a great difference between the not being able to comprehend the whole or any particular part of the divine economy, and the ' ascribing to the Deity a mode of acting incon

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'sistent with his attributes. Thus I do not attempt to explain, or pretend to understand, how the free agency of man is reconcilable with the prescience of God. I cannot comprehend how 'those future contingencies, which depend upon 'the determination of the human will, should be so certainly and infallibly foreseen, as to be the objects of the sure word of prophecy: still, however, I believe both in the prescience of God ' and free agency of man, for the reasons already 'stated; and I see in them no contradiction to ' each other, or to any acknowledged truth. Here 'is a just exercise of my faith, upon a subject 'which exceeds the limits of my understanding; ' it is above, but not contrary to, reason.

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No man' ascribes to the Deity a mode of acting,' which he himself thinks to be 'inconsistent ' with the divine attributes.' Here indeed we all are liable to mistake. One man ascribes to God ' a mode of acting,' which another man supposes to be inconsistent with his attributes.' But, whatever we may think on any subject, reverence of the infinite Majesty of heaven best becomes us. -Contingencies seems here an ambiguous and improper term. Are contingent events uncertain? If so, they cannot be certainly and infallibly foreseen. An uncertain event certainly foreseen is a palpable contradiction, which cannot shelter itself behind the veil of human ignorance.-On the other hand, if contingencies, or contingent events, be foreseen as certain; how are the difficulties objected against God's predestination obviated or diminished? The contradiction between certain Ref. 249, 250.

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