with many a severe contest at the present, needs some better security for the future, against final defeat and everlasting ruin, than his own wavering resolution and his own heart, which he knows to be extremely deceitful; for "he who trusteth in "his own heart is a fool." He, and he alone, "who "continueth to the end shall be saved." "Hitherto "God hath helped me ;" but on what am I to rely for the future? On my own heart? God forbid! Is there, then, any promise, or security, to the true believer, on which I may rest my confidence, and say, "He hath delivered and doth "deliver, and in him I trust that he will yet de"liver?" That he will "deliver me from every "evil work, and preserve me to his heavenly "kingdom?" Deplorable is the case of that man, who knows the deceitfulness of his own heart, and the power and subtlety of his enemies, and who cannot confide in the faithfulness of God, except in subordination to his own faithfulness as the prescribed condition, on which at last the whole depends! It is impossible that an unwatchful and negligent person can have that consciousness of love to Christ, and other holy affections, which legitimately authorize him to take the comfort of God's promises to this effect: it is presumption for him to attempt it; yet cordials are not to be wholly expelled from the materia medica, because some persons intoxicate themselves with them. THE arguments of Justin Martyr, concerning Fate, addressed to heathens, and to heathen princes, did not at all relate to the Christian doctrine of God's predestination; or the predetermination of infinite wisdom, justice, truth, and love; by which free agency is not in the least interrupted, or responsibility diminished: but to heathen fate, which was a sort of necessity, independent of the gods and which their supreme god himself could not bend or alter. O genetrix, quo fata vocas? aut quid petis istis ? Philosophers indeed spoke of it in more guarded, though less perspicuous language; but this was the popular doctrine. Fate was a necessity superior to the will of the gods; and totally unconnected with the good or bad conduct of the persons concerned, in every sense; but intimately connected with auguries, divinations, and all kinds of fortune-telling, sorcery, and witchcraft; which in scripture are considered as the worship of de vils. It does not clearly appear from what source it was supposed to arise, or whence it had its name. Fatum only signifies what hath been spoken. 1 Ref. 291. 2 Virgil, Æneid, ix. 93-97. The words of Jupiter to Cybele. with many a severe contest at the present, needs some better security for the future, against final defeat and everlasting ruin, than his own wavering resolution and his own heart, which he knows to be extremely deceitful; for "he who trusteth in "his own heart is a fool." He, and he alone, "who "continueth to the end shall be saved." "Hitherto "God hath helped me;" but on what am I to rely for the future? On my own heart? God forbid! Is there, then, any promise, or security, to the true believer, on which I may rest my confidence, and say, "He hath delivered and doth deliver, and in him I trust that he will yet de"liver?" That he will "deliver me from every "evil work, and preserve me to his heavenly kingdom?" Deplorable is the case of that man, who knows the deceitfulness of his own heart, and the power and subtlety of his enemies, and who cannot confide in the faithfulness of God, except in subordination to his own faithfulness as the prescribed condition, on which at last the whole depends! It is impossible that an unwatchful and negligent person can have that consciousness of love to Christ, and other holy affections, which legitimately authorize him to take the comfort of God's promises to this effect: it is presumption for him to attempt it; yet cordials are not to be wholly expelled from the materia medica, because some persons intoxicate themselves with them. CHAPTER IV.. THE HEATHEN DOCTRINE OF FATE DISTINGUISHED FROM CHRISTIAN PREDESTINATION. THE arguments of Justin Martyr, concerning Fate, addressed to heathens, and to heathen princes, did not at all relate to the Christian doctrine of God's predestination; or the predetermination of infinite wisdom, justice, truth, and love; by which free agency is not in the least interrupted, or responsibility diminished: but to heathen fate, which was a sort of necessity, independent of the gods and which their supreme god himself could not bend or alter. O genetrix, quo fata vocas? aut quid petis istis ? Philosophers indeed spoke of it in guarded, though less perspicuous language; but this was the popular doctrine. Fate was a necessity superior to the will of the gods; and totally unconnected with the good or bad conduct of the persons concerned, in every sense; but intimately connected with auguries, divinations, and all kinds of fortune-telling, sorcery, and witchcraft; which in scripture are considered as the worship of de vils. It does not clearly appear from what source it was supposed to arise, or whence it had its name. Fatum only signifies what hath been spoken. 2 1 Ref. 291. Virgil, Æneid, ix. 93-97. The words of Jupiter to Cybele. you -Who would not dread a God, who foresees and 'considers and attends to all things; and thinks 'that all things belong to him; one who is inquisitive, and full of employment? Hence arose to that fatal necessity, which ye call Eiuapuévn; Ειμαρμένη 'that whatever may take place, ye should say 'flowed from eternal truth, and a continued succession of causes. But at how much is this philosophy to be estimated; to which as to old 'women, and those indeed unlearned, all things 'seem done by fate?' 'You say that all things are 'done by fate but that which from all eternity was true, that is fate.' 2 Therefore it appears to me—first, that the whole strength and reason of 'divination is to be sought from God, of whom 'sufficient has been spoken; then from fate; then 'from nature. But I call that fate, which the 'Greeks call sipapuévn; that is, the order and series 6 of causes when cause connected with cause of ' itself produces the thing; this is the perpetual truth, flowing from all eternity.'-' Besides, as 'all things are done by fate, if there could be any 'mortal who was able to perceive in his mind the connexion of all causes, nothing indeed would ' deceive him ;' (or be concealed from him ;) 'which since none but God is able to do, it must 'be left to man that by certain signs, declaring following events, he should perceive beforehand 'future events.3 6 'But thou deemest that it is fortune; and thou sayest that all things which are done, and what ' ever things are future, were fatally determined 1 Cic. de Nat. Deor. lib. i. a Id. de Div. lib. ii. 2 Ibid. lib. iii. |