ESSAY III.

THE DECREES OF GOD.*

We are so much accustomed to receive our literature from Great Britain, that we are prone to overlook valuable compositions produced in our own country; especially, if they proceed from a section of the United States not famous for book making; or from the pen of an author but little known. Notwithstanding the national pride, in relation to American literature, so disgustingly displayed in some of our popular journals, it is a fact, that our booksellers are in the habit of reprinting British works on particular subjects, much inferior to writings of home-production which lie in utter neglect. Perhaps the eastern States ought to be considered as an exception from this remark; where, from the first settlement of the country, authorship has not been uncommon; and where almost every preacher, at some time in his life, has the pleasure of seeing something of his own composition, in print. Still it may be observed, that the literature of New England circulates freely only within her own limits. Of the thousands of printed sermons which run the round through her homogeneous population, very few copies find their way into the other States, except where her sons form the mass of the population. This restriction, however, is becoming less and less every year; and as the population of other parts of the country acquire a taste for reading, the literary wares of our eastern brethren get into wider circulation, and find a readier sale. But leaving out of the account large towns and cities, there is but a small share of literature in the greater part of our country. There are scattered everywhere through the land well informed and well educated men ; but very few of them ever think of writing anything more than a paragraph for the newspapers; or, at most, a Fourth of July speech. Even in the oldest of the United States, celebrated for men of talents and extraordinary political and legal attainments, all the writings of a theological kind which have ever issued from the press, might, I presume, be easily compressed within the narrow limits of a common portmanteau. When, therefore, anything in the shape of a religious book proceeds from that quarter, it should receive particular attention. It has on this account, as well as on

Originally published in 1831, in review of the following work: The Divine Purpose displayed in the works of Providence and Grace. By Rev. John Matthews, D.D., (late of) Shepherdstown, Virginia.

others, seemed to us proper to bring more conspicuously before the public the little volume, the title of which stands at the head of this article. These Letters, we have understood, were originally published in the Evangelical and Literary Magazine of Virginia. They were afterwards collected and published in a small volume at the Franklin press, Richmond; and in the following year, were reprinted at Lexington, Kentucky, with the author's name, which did not appear in the Richmond edition. This then may be reckoned the third edition of these Letters; but still they are almost. entirely unknown to the reading population of the middle and northern States. Since this work was published, the worthy author has been appointed Professor of Theology in a seminary in Indiana, and has entered on the duties of his office.

The object of the writer seems to have been, to exhibit, in a clear and familiar way, some of the strongest arguments for the scriptural doctrine of the universality and particularity of the divine decrees; and to remove the prejudices, and answer the objections of many serious well-meaning people, who are shocked at the mere mention of this subject, even if it be couched in the very language of inspiration. There are persons of some mental cultivation, and of a serious and devout character, who cannot bear to read, or hear read, the eighth and ninth chapters of the Epistle to the Romans; or the first chapter of the Epistle to the Ephesians.

The real opinions of serious people cannot, with any certainty, be judged of by the doctrinal standards of the denominations to which they have attached themselves. This is especially the case in the south and the west, where many people have been brought up without religious education of any kind whatever. Now, where such persons become serious inquirers, or hopeful converts, they join any religious society among whom they happen to have received their serious impressions: or, if there be different denominations mingled together, they commonly attach themselves to one or the other, not from any distinct knowledge of the system of doctrines which they hold, but from a preference to their order of worship and mode of preaching; or, from an opinion, that the members of one society are more intelligent, consistent, or pious than those of another. Persons thus introduced into a particular church, are often much perplexed and offended at some of the doctrines which they sometimes hear preached, and which they find in the creed of the society to which they have attached themselves particularly, they are apt to stumble at the doctrine of predestination and election, as held by Calvinists. It is not uncommon to find serious people, whose feelings are so affected with the mere contemplation of these doctrines, that they are thrown into deep distress, and even agony, whenever they occur to their minds; and while they dare not totally reject them, as many do, they are altogether reluctant to receive them, and are afraid of the light by which they are shown to be a part of divine revelation. We have known many estimable persons to continue in this state of conflict,

between their judgment and their feelings, many years; who could never, with the least composure or patience, hear anything said on these points. Not that they were convinced that these doctrines are not revealed in the word of God, but because, through some prejudice or unhappy association, they always excited in them feelings of horror and distress. To meet cases of this sort, the Letters under review, seem to have been written: and, in our opinion, they are the production of no ordinary mind. In the discussion, not only is all harsh and all technical language avoided, but there is a sparing use even of scriptural phrases, until the author has proceeded to some extent, in developing the true nature of the doctrine.

The plan adopted is, first, to deprecate "the pernicious effects of party spirit in the church"-next, to show "the importance of truth" -then "the influence of prejudice"-the true doctrine of divine decrees, and of divine providence-the doctrine of a particular providence, extending to all events—that free agency is not suspended, or violated by the divine purpose-proof of the extent of the divine plan from the promises and prophecies-the purposes of God and moral agency consistent, but incomprehensible-the nature of moral gov ernment-salvation by grace—all favours bestowed according to God's purpose, good pleasure or fore-ordination. Therefore, it depends on the will of God, who shall be saved.-The means of salvation suited to each individual, included in the divine purpose-providence subservient to the purposes of grace-great events and small cannot be separated, in the plan of the Almighty—the former are made up of the latter.-Man, as far as he has foresight and means, is a predestinarian in all his own important schemes-the architect, the farmer, &c., determine on ends, and elect means to accomplish them.

The eighteenth and nineteenth letters are on the subject of "the final perseverance of Christians ;" and in the last, the author undertakes to show, that these views are adapted to excite devotion; and, consequently, cannot be unfriendly to piety and morality.

It

It will be seen by the above syllabus, that in this little volume, very interesting and important subjects are brought into discussion and it is one recommendation of this work, that a doctrine, most commonly handled in a forbidding and polemical style, is here treated with great calmness, and brought down to common apprehension, by means of familiar and appropriate illustrations. There is not a harsh or censorious word in the whole book. may, therefore, be recommended as a specimen of mildness in the discussion of a subject, which commonly produces warmth and hard speeches. It would afford us real pleasure, to see a treatise on the other side, equally characterized by the spirit of candour and kindness: and whatever cause may be promoted by fierce controversy and denunciatory declamation, we are sure that the cause of truth gains nothing by such weapons. The pool must be calm in order to be transparent; and truth is rendered invisible, or undistinguishable, in the perturbed waters of wrathful contro

versy. The Christian warrior should ever remember, that the weapons of his warfare, though "mighty to the pulling down of strong holds," are not carnal but spiritual. Though he must contend for the faith, he may not strive. All "vain janglings" and "logomachies" are strictly forbidden; and all discussions that tend rather "to engender strifes, than godly edifying." We should, therefore, be desirous of giving currency to this unpretending book, on account of the Christian spirit which pervades it throughout. No one, however he may differ from the author, need be afraid of having his feelings wounded by the perusal of these pages. But this is not the only recommendation of this little volume. It contains much sound, and we may say, profound reasoning: or, to express ourselves more correctly, the result of profound reasoning; for there is no long and elaborate chain of ratiocination-here everything is simple, and remarkably adapted to the capacity of common readers; but no man could render such a subject familiar, and easily intelligible, who had not deeply and maturely pondered it, and viewed it in all its important aspects, and especially, in its practical bearings.

The fact cannot be denied, that the doctrine of absolute decrees; or the divine purposes; or predestination; or election; or by whatever terms it may be expressed, is viewed by most men-and not the unlearned only-as an absurd and unreasonable doctrine. From the days of Lucian, it has been set up to ridicule, and scurrilous abuse; and they who hold it, are considered and represented, by men of the highest order of intellect and greatest learning, as denying human accountableness; or as grossly inconsistent, in holding that all things are decreed in the eternal purpose, and yet that men are free in their actions. Seldom, however, are we favoured with any calm, impartial reasoning on this subject. It is treated, as if the doctrine was self-evidently false and absurd; and as if there was no need of argument; since every man's reason must teach him, that he cannot be justly accountable for actions, which by no possibility he could avoid, as they were from all eternity, absolutely decreed.

This strong prejudice against the doctrine of predestination, is not confined to the men of the world; it has entered the church; and by a large majority of those who have assumed the office of interpreters of the mind of God, it is rejected with abhorrence; and by many of them scouted as not only absurd, but subversive of all morality. And, which is somewhat surprising, ministers of churches, which formerly held this doctrine firmly, and expressed it strongly in their formulas of faith, do strenuously oppose it; and contrary to all common usage of words, and correct rules of interpretation, pretend, that it is not contained in their articles of religion. If a thousand impartial, intelligent men could be brought to peruse the seventeenth Article of the Church of England, and of the American Episcopal Church, whatever might be their own belief, they would, as we suppose, unanimously declare, that the doctrine

of predestination, as held by Calvinists, is clearly and strongly expressed in that Article: and the whole history of the reformation in the Church of England goes to prove, that this interpretation is correct; for in the early days of that reformed church, all her distinguished ministers were predestinarians; just as much as were the ministers of Geneva. No stronger evidence of this is needed, than the fact, that the institutes of John Calvin-so grossly calumniated by many leading men of that church now-was the text book, enjoined by authority in both the universities. But our object in the remarks which we are about to make, is, to inquire, whether there is any foundation, in truth and reason, for the general aversion to this doctrine.

It cannot be doubted that the language of scripture, in many places, is favourable to the doctrine. All things seem to be there ascribed to the counsel and will of God; and the minutest events, as well as the greatest, to be under the government of his providence. Things, to our apprehension, most casual and most trivial, are specified, as under the direction of God: for what is more casual than the drawing of a lot, but the whole disposal thereof is of the Lord; and what seems more trivial than the falling of the hairs of your head, and yet this event, apparently unimportant as it is, never takes place, without our Heavenly Father.

But while the Bible, throughout, ascribes the occurrence of all events, of every kind, to the will of God; yet, it as uniformly represents man as a free, accountable agent; yea, it represents him as acting most wickedly, in those very transactions which are most expressly declared to be determined by the counsel of God. It would seem from this, that the inspired writers perceived no inconsistency between a purpose of God, that a certain event should occur, and that it should be brought about by the free and accountable agency of man. And it is believed, also, that men of sound minds, who have never heard of any objections to this doctrine, are not apt to be perplexed with any apparent inconsistency between these two things. And, we are persuaded, that were it not for the ambiguity of certain words, and the artful sophistry with which truth and error are confounded by those who oppose the doctrine, very few persons would experience any difficulty on this subject. If a man of plain sense should be informed by prophecy, that he would certainly kill a fellow creature the next day or year, and that in perpetrating this act he would be actuated by malice, it would never be likely to enter his mind, that he should not be guilty of any crime, because the action was certain before it was committed. But if you change the terms, and say, that he would be under a necessity to perform this act; that it being absolutely certain, he could not possibly avoid it; immediately the subject becomes perplexed, and involved in difficulty; for every man of common sense feels that he cannot justly be accountable for what he could not possibly avoid; and that for what he does from absolute necessity he cannot, in the nature of things,