Section 11, the evidence of God's certain foreknowledge of the volitions of moral agents. That the acts of the wills of moral agents are not contingent events, in such a sense as to be without all necessity, appears by God's certain foreknowledge of such events. In handling this argument, I would, in the first place, prove that God has a certain foreknowledge of the voluntary acts of moral agents, and secondly, show the consequence, or how it follows from hence, that the volitions of moral agents are not contingent, so as to be without necessity of connection and consequence. First, I am to prove that God has an absolute and certain foreknowledge of the free actions of moral agents. One would think it wholly needless to enter on such an argument with any that profess themselves Christians. But so it is. God's certain foreknowledge of the free acts of moral agents is denied by some that pretend to believe the scriptures to be the word of God. especially of late. I therefore shall consider the evidence of such a prescience in the Most High as fully as the designed limits of this essay will admit, supposing myself herein to have to do with such as own the truth of the Bible. Argument number one. My first argument shall be taken from God's prediction of such events. Here I would, in the first place, lay down these two things as axioms. Number one, if God does not foreknow, he cannot foretell such events. That is, he cannot predictorily and certainly foretell them. If God has no more than an uncertain guess concerning events of this kind, then he can declare no more than an uncertain guess. positively to foretell is to profess to foreknow, or declare positive foreknowledge. Number two, if God does not certainly foreknow the future volitions of moral agents, then neither can he certainly foreknow those events which are dependent on these volitions. The existence of the one, depending on the existence of the other, The knowledge of the existence of the one depends on the knowledge of the existence of the other, and the one cannot be more certain than the other. Therefore, how many, how great, and how extensive soever the consequences of the volitions of moral agents may be, though they should extend to an alteration of the state of things through the universe, and should be continued in a series of successive events to all eternity, and should, in the progress of things, branch forth into an infinite number of series, each of them going on in an endless chain of events. God must be as ignorant of all these consequences as he is of the volition whence they first take their rise, and the whole state of things depending on them, how important, extensive, and vast so ever must be hid from him. These positions being such as, I suppose, none will deny, I now proceed to observe the following things. Number one, Men's moral conduct and qualities, their virtues and vices, their wickedness and good practice, things rewardable and punishable, have often been foretold by God. Pharaoh's moral conduct, in refusing to obey God's command in letting his people go, was foretold. God says to Moses, Exodus 3 verse 19, I am sure that the king of Egypt will not let you go." Here, God professes not only to guess at, but to know Pharaoh's future disobedience. In Exodus 7 verse 4, God says, But Pharaoh shall not hearken unto you, that I may lay mine hand upon Egypt, etc. And, chapter 9 verse 30, Moses says to Pharaoh, As for thee and thy servants, I know that ye will not fear the Lord. See also Exodus 11 verse 9. The moral conduct of Josiah, by name, in his zealously exerting himself to oppose idolatry, in particular acts, was foretold above 300 years before he was born. and the prophecy sealed by a miracle and renewed and confirmed by the words of a second prophet as what surely would not fail 1 Kings 13 verses 1 through 6 and 32. This prophecy was also in effect a prediction of the moral conduct of the people in upholding their schismatical and idolatrous worship until that time. and the idolatry of those priests of the high places which it is foretold Josiah should offer upon that altar of Bethel. Micaiah foretold the foolish and sinful conduct of Ahab in refusing to hearken to the word of the Lord by him and choosing rather to hearken to the false prophets and going to Ramoth Gilead to his ruin. 1st Kings 21 verses 20-22 The moral conduct of Hazael was foretold, and that cruelty he should be guilty of, on which Hazael says, What, is thy servant a dog that he should do this thing? The prophet speaks of the event as what he knew, and not what he conjectured. 2nd Kings 8 verse 12. I know the evil that thou wilt do unto the children of Israel, thou wilt dash their children and rip up their women with child. The moral conduct of Cyrus is foretold long before he had a being in his mercy to God's people, in regard to the true God, in turning the captivity of the Jews and promoting the building of the temple. Isaiah 44 verse 28 45 verse 13 compares 2 Chronicles 36 verses 22 and 23 and Ezra 1 verses 1-4. How many instances of the moral conduct of the kings of the north and south, particular instances of the wicked behavior of the kings of Syria and Egypt are foretold in Daniel 11 verse 1. Their corruption violence, robbery, treachery, and lies, and particularly how much is foretold of the horrid wickedness of Antiochus Epiphanes, called there a vile person instead of Epiphanes or illustrious. In Daniel 11 and also in verses 9, 14, and 23 through 27 foretold his flattery, deceit, and lies. His having his heart set to do mischief and set against the Holy Covenant. His destroying and treading under foot the holy people in a marvelous manner. His having indignation against the Holy Covenant, setting his heart against it and conspiring against it. His polluting the sanctuary of strength, treading it underfoot, taking away the daily sacrifice and placing the abomination that maketh desolate, his great pride magnifying himself against God and uttering marvelous blasphemies against him until God in indignation should destroy him. With all, the moral conduct of the Jews on occasion of his persecution is predicted. It is foretold that he should corrupt by many flatteries, Daniel 11 verses 32-34, but that others should behave with a glorious constancy and fortitude in opposition to him, Daniel 11 verse 32, and that some good men should fall and repent, Daniel 11 verse 35. Christ foretold Peter's sin in denying his Lord with its circumstances in a peremptory manner. And so that great sin of Judas in betraying his master and its dreadful and eternal punishment in hell was foretold in the like positive manner. Matthew 26 verses 21 through 25 and parallel places in the other evangelists. Number two, many events have been foretold by God which are dependent on the moral conduct of particular persons and were accomplished either by their virtuous or vicious actions. Thus the children of Israel's going down into Egypt to dwell there was foretold by Abraham, Genesis 15, which was brought about by the wickedness of Joseph's brethren in selling him, and the wickedness of Joseph's mistress, and his own signal virtue in resisting her temptation. The accomplishment of the thing prefigured in Joseph's dream depended on the same moral conduct. Jotham's parable and prophecy, Judges 9 verses 15 through 20, was accomplished by the wicked conduct of Abimelech and the men of Shechem. The prophecies against the house of Eli, 1 Samuel 2 and 3. were accomplished by the wickedness of Doeg the Edomite in accusing the priests and the great impiety and extreme cruelty of Saul in destroying the priests at Nob, 1 Samuel 22. Nathan's prophecy against David, 2 Samuel 12, verses 11 and 12, was fulfilled by the horrible wickedness of Absalom, in rebelling against his father, seeking his life, and lying with his concubines in the sight of the Son. The prophecy against Solomon, 1 Kings 11 verses 11 through 13, was fulfilled by Jeroboam's rebellion and usurpation, which are spoken of as his wickedness, 2 Chronicles 13 verses 5 and 6. Compare 2 Chronicles 13 verse 18. The prophecy against Jeroboam's family, 1st Kings 14 was fulfilled by the conspiracy, treason, and cruel murders of Basha. 2nd Kings 15 verse 27 etc. The predictions of the prophet Jehu against the house of Basha, 1st Kings 16 at the beginning, were fulfilled by the treason and parasite of Zimri. 1 Kings 16 verses 9 through 13 and 20. Number three, how often has God foretold the future moral conduct of nations and people, of numbers, bodies, and successions of men, with God's judicial proceedings and many other events consequent and dependent on their virtues and vices, which could not be foreknown if the volitions of men wherein they acted as moral agents had not been foreseen. The future cruelty of the Egyptians in oppressing Israel, and God's judging and punishing them verses 13 and 14. The continuance of the iniquity of the Amorites and the increase of it until it should be full and they ripe for destruction was foretold above 400 years before. Genesis 15 verse 16, Acts 7 verses 6 and 7. The prophecies of the destruction of Jerusalem and the land of Judah were absolute. 2 Kings 20 verses 17-19 and 22 verses 15-20. It was foretold in Hezekiah's time and was abundantly insisted on in the book of the prophet Isaiah, who wrote nothing after Hezekiah's days. It was foretold in Josiah's time at the beginning of a great reformation, 2 Kings 22. And it is manifest by innumerable things in the predictions of the prophets relating to this event, its time, its circumstances, its continuance and end. The return from the captivity, the restoration of the temple, city and land, etc. I say, these show plainly that the prophecies of this great event were absolute. And yet this event was connected with and dependent on two things in man's moral conduct. First, the injurious rapine and violence of the king of Babylon and his people as the efficient cause, which God often speaks of as what he highly resented. and would severely punish. And secondly, the final obstinacy of the Jews. That great event is often spoken of as suspended on this. Jeremiah 4 verse 1, Jeremiah 5 verse 1, Jeremiah 7 verses 1 through 7, Jeremiah 11 verses 1 through 6, Jeremiah 17 verses 24-27, Jeremiah 25 verses 1-7, Jeremiah 26 verses 1-8 and 13, Jeremiah 38 verse 17 and 18. Therefore this destruction and captivity could not be foreknown unless such a moral conduct of the Chaldeans and Jews had been foreknown. And then it was foretold that the people should be finally obstinate to the utter desolation of the city and land. Isaiah 6 verses 9-11, Jeremiah 1 verses 18-19, Jeremiah 7 verses 27-29, Ezekiel 3 verse 7, and Ezekiel 24 verses 13-14. The final obstinacy those Jews who were left in the land of Israel, in their idolatry and rejection of the true God, was foretold by him and the prediction confirmed with an oath." Jeremiah, let's see, was it Jeremiah 60? No, I'm sorry, Jeremiah 44 verses 26 and 27. And God tells the people Isaiah 48 verse 3 and 4 through 8 That he had predicted those things which should be consequent on their treachery and obstinacy Because he knew they would be obstinate and that he had declared these things beforehand For their conviction of his being the only true God etc The destruction of Babylon, with many of the circumstances of it, was foretold, as the judgment of God for the exceeding pride and haughtiness of the heads of that monarchy, Nebuchadnezzar and his successors, and their wickedly destroying other nations, and particularly for their exalting themselves against the true God and His people, before any of these monarchs had a being. Isaiah 13 14 XLVII I think it's what 47 compare Habakkuk 2 verses 5 through 20 and Jeremiah 50 and 51 That Babylon's destruction was to be a recompense according to the works of their own hands appears by Jeremiah 25 verse 14. The immortality of which the people of Babylon and particularly her princes and great men were guilty that very night that the city was destroyed their reveling and drunkenness at Belshazzar's idolatrous feast was foretold. Jeremiah 51 verses 39 and 57. The return of the Jews from the Babylonish captivity is often very particularly foretold with many circumstances and the promises of it are very peremptory. Jeremiah 31 verses 35 through 40 Jeremiah 32 verses 6 through 15 and 41 through 44, Jeremiah 33 verses 24 through 26. And the very time of their return was prefixed. Jeremiah 25 verses 11 and 12, 29 verses 10 and 11, 2 Chronicles 26 verse 21, Ezekiel 4 verse 6, and Daniel 9 verse 2. And yet the prophecies represent their return as consequent on their repentance. And their repentance itself is very expressly and particularly foretold. Jeremiah 29 verses 12, 13, and 14. 31 verses 8 and 9 and then 18 through 31. 33 verse 8. 50 verses 4 and 5. Ezekiel 6 verses 8, 9, and 10, chapter 7 verse 16, chapter 14 verses 22 and 23, and chapter 20 verses 43 and 44. It was foretold under the Old Testament that the Messiah should suffer greatly through the malice and cruelty of men as is largely and fully set forth. Psalm 22 applied to Christ in the New Testament. Matthew 27 verses 35 and 43, Luke 23 verse 34, John 19 verse 24, and Hebrews 2 verse 12. And likewise in Psalm LXIX which is also evident by the New Testament is spoken of Christ. John 15 verse 25, chapter 7 verse 5, etc., and John 2 verse 17, Romans 15 verse 3, Matthew 27 verses 34 and 48, Mark 15 verse 23, and John 19 verse 29. The same thing is also foretold in Isaiah 53, Isaiah 50 verse 6, and Micah 5. Number one, this cruelty of men was their sin and what they acted as moral agents. It was foretold that there should be an union of heathen and Jewish rulers against Christ. Psalm 2 verses 1 and 2 compared with Acts 4 verses 25 through 28. It was foretold that the Jews should generally reject and despise the Messiah. Isaiah 40 xlix 5, 6, and 7, 53 verses 1 through 3, Psalm 22 verses 6 and 7, xlix 4, 8, 19, and 20. And it was foretold that the body of that nation should be rejected in the Messiah's days from being God's people for their obstinacy in sin. Isaiah XLIX 4-7, 8 verse 14, 15 and 16 compared with Romans 10 verse 19 and Isaiah 1 15 at the beginning compared with Romans 10 verses 20 and 21. It was foretold that Christ should be rejected by the chief priests and rulers among the Jews. Psalm 118 verse 22 compared with Matthew 21 verse 42, Acts 4 verse 11, and 1 Peter 2 verses 4 and 7. Christ himself foretold his being delivered into the hands of the elders, chief priests and scribes, and his being cruelly treated by them. condemned to death, and that he by them should be delivered to the Gentiles, and that he should be mocked and scourged and crucified." Matthew 16 verse 21, 20 verses 17 through 19, Luke 9 verse 22, John 8 verse 28. And that the people should be concerned in and consenting to his death. Luke 20 verses 13 through 18. especially the inhabitants of Jerusalem. Luke 13 verses 33 through 35. He foretold that the disciples should all be offended because of him that night in which he was betrayed and should forsake him. Matthew 26 verse 31, John 16 verse 32. He foretold that he should be rejected of that generation, even the body of the people, and that they should continue obstinate to their ruin. Matthew 12 verse 45, 21 verses 33 through 42, 22 verses 1 through 7, Luke 13 verse 16, 21 and 24, Luke 17 verse 25, Luke 19 verse 14 and 27 and 41 through 44 and Luke 20 verse 13 through 18 and 23 verse 34 through 39. As it was foretold in both the Old Testament and the New that the Jews should reject the Messiah, so it was foretold that the Gentiles should receive him and so be admitted to the privileges of God's people, in places too many to be now particularly mentioned. It was foretold in the Old Testament that the Jews should envy the Gentiles on this account, Deuteronomy 32 verse 21 compared with Romans 10 verse 19. Christ himself often foretold that the Gentiles would embrace the true religion and become his followers and people. Matthew 8 verses 10 11 and 12, Matthew 21 verses 41 through 43, Matthew 22 verses 8 through 10, Luke 13 verse 28, Luke 20 verse 16 and John 10 verse 16. He also foretold the Jews envy of the Gentiles on this occasion. Matthew 20 verses 12 through 16, Luke 15 verses 26 through 32. He foretold that they should continue in this opposition and envy and should manifest it in the cruel persecutions of his followers to their utter destruction. Matthew 21 verses 33-42, 22 verse 6, 23 verses 34-39, Luke 11 verse 49-51. The obstinacy of the Jews is also foretold. Acts 22 verse 18. Christ often foretold the great persecutions his followers should meet with, both from Jews and Gentiles. Matthew 10 verses 16-18, 21, 22, 34-36, Matthew 24 verse 9, Mark 13 verse 9, Luke 10 verse 3, Luke 12 verse 11 and 49-53, Luke 21 verses 12, 6 and 17, John 15 verse 18-21, John 16 verses 1-4, 20-22 and 23. He foretold the martyrdom of particular persons. Matthew 20 verse 23, John 13 verse 36, John 21 verses 18, 19 and 22. He foretold the great success of the gospel in the city of Samaria as near approaching, which afterwards was fulfilled by the preaching of Philip. John 4 verses 35 through 38. He foretold the rising of many deceivers after his departure. Matthew 24 verses 4, 5, and 11, and the apostasy of many of his professed followers. Matthew 24 verse 10 and verse 12. The persecutions which the Apostle Paul was to meet with in the world were foretold. Acts 9 verse 16, Acts 21 verse 23, Acts 21 verse 11. The Apostle says to the Christian Ephesians Acts 20 verses 29 and 30, I know that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things to draw away disciples after them. The Apostle says, He knew this, but he did not know it if God did not know the future actions of moral agents. 4. Unless God foreknows the future acts of moral agents, all the prophecies we have in Scripture concerning the great anti-Christian apostasy, the rise, reign, wicked qualities, and deeds of the man of sin, and his instruments and adherents, the extent and long continuance of his dominion, his influence on the minds of princes and others to corrupt them and draw them away to idolatry and other foul vices, his great and cruel persecutions, the behavior of the saints under these great temptations, etc. etc. I say, unless the volitions of moral agents are foreseen, All these prophecies are uttered without knowing the things foretold. The predictions relating to this great apostasy are all of a moral nature, relating to men's virtues and vices, and their exercises, fruits, and consequences, and events depending on them, and are very particular. and most of them often repeated with many precise characteristics, descriptions, and limitations of qualities, conduct, influence, effects, extent, duration, periods, circumstances, final issue, etc. which it would be tedious to mention particularly. And to suppose that all these are predicted by God without any certain knowledge of the future moral behavior of free agents would be to the utmost degree absurd. 5. Unless God foreknows the future acts of men's wills and their behavior as moral agents, All those great things which are foretold both in the Old Testament and the New concerning the erection, establishment, and universal extent of the kingdom of the Messiah were predicted and promised while God was in ignorance whether any of these things would come to pass or no, and did but guess at them. For that kingdom is not of this world. It does not consist in things external, but is within men. and consists in the dominion of virtue in their hearts, in righteousness and peace and joy in the Holy Ghost, and in these things made manifest in practice to the praise and glory of God. The Messiah came to save men from their sins and deliver them from their spiritual enemies, that they might serve Him in righteousness and holiness before Him. He gave Himself for us that He might redeem us from all iniquity and purify unto Himself a peculiar people, zealous of good works. And therefore His success consists in gaining men's hearts to virtue, and their being made God's willing people in the day of His power. His conquest of his enemies consists in his victory over men's corruptions and vices. And such a victory and such a dominion is often expressly foretold, that his kingdom shall fill the earth, that all people, nations, and languages should serve and obey him, and so that all nations should go up to the mountain of the house of the Lord, that He might teach them His ways, and that they might walk in His paths, and that all men should be drawn to Christ, and the earth be full of the knowledge of the Lord, true virtue and religion, as the waters cover the seas, that God's laws should be put into men's inward parts, and written in their hearts, and that God's people should be all righteous, etc., etc. A very great part of the Old Testament prophecies is taken up in such predictions as these. And here I would observe that the prophecies of the universal prevalence of the kingdom of the Messiah and true religion of Jesus Christ are delivered in the most per-emptory manner and confirmed by the oath of God, Isaiah 45 verse 22 through 25. Look unto me, and be ye saved, all the ends of the earth. For I am God, and there is none else. I have sworn by myself, the word has gone out of my mouth in righteousness, and shall not return that unto me. Every knee shall bow, and every tongue shall swear. Surely, shall one say, in the Lord have I righteousness and strength. Even to Him shall men come, etc. But here this peremptory declaration and great oath of the Most High are delivered with such mighty solemnity, respecting things which God did not know, if He did not certainly foresee the volitions of moral agents. And all the predictions of Christ and his apostles, apostles, to the like purpose must be without knowledge, as those of our Savior comparing the kingdom of God to a grain of mustard seed, growing exceeding great from a small beginning, and to leaven hid in three measures of meal, until the whole was leavened, etc. And the prophecies and the epistles concerning the restoration nation to the true Church of God, and bringing in the fullness of the Gentiles, and the prophecies in all the Revelation concerning the glorious change in the moral state of the world of mankind. attending the destruction of Antichrist, the kingdoms of the world becoming the kingdoms of our Lord and of his Christ, and it's being granted to the church to be arrayed in that fine linen, white and clean, which is the righteousness of saints, etc. Corollary number one. Hence that great promise and oath of God to Abraham, Isaac, and Jacob, so much celebrated in Scripture, both in the Old Testament and the New, namely, that in their seed all the nations and families of the earth should be blessed, must be made on uncertainties if God does not certainly foreknow the volitions of moral agents. For the fulfillment of this promise consists in that success of Christ in the work of redemption and that setting up of His spiritual kingdom over the nations of the world which has been spoken of. Men are blessed in Christ, no otherwise than as they are brought to acknowledge Him, trust in Him, love and serve Him, as is represented and predicted in Psalm 72 verse 11. All kings shall fall down before Him, nations shall serve him." With Psalm 72 verse 17, men shall be blessed in him, all nations shall call him blessed. This oath to Jacob and Abraham is fulfilled in subduing men's iniquities as is implied in that of the prophet Micah. 7 verses 19-20. Corollary number 2, Hence also it appears that the first gospel promise that ever was made to mankind, that the great prediction of the salvation of the Messiah and his victory over Satan made to our first parents, Genesis 3 verse 15, if there be no certain prescience of the volitions of moral agents, must have no better foundation than conjecture. For Christ's victory over Satan consists in men's being saved from sin and in the victory of virtue and holiness over that vice and wickedness which Satan by his temptations has introduced and wherein his kingdom consists. Number six. If it be so that God has not a prescience of the future actions of moral agents, it will follow that the prophecies of Scripture, in general, are without foreknowledge. For Scripture prophecies, almost all of them, if not universally, are either predictions of the actings and behavior of moral agents, or of events depending on them, or some way connected with them. judicial dispensations, judgments on men for their wickedness, or rewards of virtue and righteousness, remarkable manifestations of favor to the righteous, or manifestations of sovereign mercy to sinners, forgiving their iniquities and magnifying the riches of divine grace, or dispensations of providence, in some respect or other, relating to the conduct of the subjects of God's moral government. Wisely adapted thereto, either providing for what should be in a future state of things through the volitions and voluntary actions of moral agents, or consequent upon them and regulated and ordered according to them. So that all events are foretold are either moral events or others which are connected with and accommodated to them. that the predictions of Scripture in general must be without knowledge, if God does not foresee the volitions of men, will further appear, if it be considered that almost all events belonging to the future state of the world of mankind, and the changes and revolutions which come to pass in empires, kingdoms, and nations, and all societies, depend in ways innumerable, on the acts of men's wills, yea, on an innumerable multitude of millions of volitions, such as the state and course of things in the world of mankind, that one single event, which appears in itself exceeding inconsiderable, may, in the progress and series of things, occasion a succession of the greatest and most important and extensive events causing the state of mankind to be vastly different from what it would otherwise have been for all succeeding generations. For instance, the coming into existence of those particular men who have been the great conquerors of the world, which, under God, have had the main hand in all the consequent state of the world, in all after ages, such as Nebuchadnezzar, Cyrus, Alexander, Pompeii, Julius Caesar, etc., undoubtedly depended on many millions of acts of the will in their parents. And perhaps most of these Voelitions depended on millions of Voelitions in their contemporaries of the same generation, and most of these on millions of millions of Voelitions in preceding generations. As we go back, still the number of volitions, which were some way the occasion of the event, multiply as the branches of a river until they come at last, as it were, to an infinite number. And this will not seem strange to anyone who well considers the matter. If we recollect what philosophers tell us of the innumerable multitudes of those things, which are in the Principia or Stamina Vitae, concerned in generation, the animal Cula in Semine Musculo and the Ulva in the womb of the female, the impregnation or animating of one of these in distinction from all the rest, must depend on things infinitely minute relating to the time and circumstances of the act of the parents, the state of their bodies, etc., which must depend on innumerable foregoing circumstances and occurrences. which must depend infinite ways on foregoing acts of their wills, which are occasioned by innumerable things that happen in the course of their lives, in which their own and their neighbor's behavior must have a hand an infinite number of ways. And, as the volitions of others must be so many ways concerned in the conception and birth of such men, so no less in their preservation and circumstances of life their particular determinations and actions on which the great revolutions they were the occasions of depended. As for instance, the conspirators in Persia against the Magi were consulting about a succession to the Empire. It came into the mind of one of them to propose that he whose horse neighed first when they came together the next morning should be king. Now such a thing coming into his mind might depend on innumerable incidents wherein the volitions of mankind had been concerned. But a consequence of this accident, Darius, the son of Hystipes, was king. And if this had not been, probably his successor, would not have been the same. and all the circumstances of the Persian Empire might have been far otherwise. Then perhaps Alexander might never have conquered that empire, and then probably the circumstances of the world in all succeeding ages might have been vastly otherwise. I might further instance in many other occurrences, such as those on which depended Alexander's preservation, in the many critical junctures of his life wherein a small trifle would have turned the scale against him, and the preservation and success of the Roman people in the infancy of their kingdom and commonwealth, and afterwards, upon which all the succeeding changes in their state and the mighty revolutions that afterwards came to pass in the habitable world depended. But these hints may be sufficient for every discerning person. convince him that the whole state of the world of mankind, in all ages, and the very being of every person who has ever lived in it, in every age, since the times of the ancient prophets, has depended on more volitions, or acts of the wills of men, than there are sands on the seashore. And therefore, unless God does most exactly and perfectly foresee the fixture acts of men's wills, all the predictions which he ever uttered concerning David, Hezekiah, Josiah, Nebuchadnezzar, Cyrus, Alexander, concerning the four monarchies and the revolutions in them, concerning all the wars, commotions, victories, prosperity, and calamities of any kingdoms, nations, or communities in the world, have all been without knowledge. So that, according to this notion, God not foreseeing the volitions and free actions of men, he could see or foresee nothing appertaining to the state of the world of mankind in future ages. not so much as the being of one person that should live in it, and could foreknow no events, but only such as he would bring to pass himself by the extraordinary interposition of his immediate power, or things which should come to pass in the natural material world, by the laws of motion and course of nature, wherein that is independent on the actions or works of mankind. That is, as he might, like a very able mathematician and astronomer, with great exactness, calculate the revolutions of the heavenly bodies and the greater wheels of the machine and of the external creation. And, if we closely consider the matter, there will appear reason to convince us that he could not, with any absolute certainty, foresee even these. As to the first, namely, things done by the immediate and extraordinary interposition of God's power, these cannot be foreseen, unless it can be foreseen when there shall be occasion for such extraordinary interposition. And that cannot be foreseen unless the state of the moral world can be foreseen. For whenever God thus interposes, it is with regard to the state of the moral world, requiring such divine interposition. Thus, God could not certainly foresee the universal deluge, the calling of Abraham, the destruction of Sodom and Gomorrah, the plagues on Egypt, and Israel's redemption out of it, the expelling of the seven nations of Canaan, and the bringing Israel into that land. For these all are represented as connected with things belonging to the state of the moral world. Nor can God foreknow the most proper and convenient time of the day of judgment and general conflagration, for that chiefly depends on the course and state of things in the moral world. Nor, secondly, can we on this supposition reasonably think that God can certainly foresee what things shall come to pass in the course of things in the natural and material world, even those which in an ordinary state of things might be calculated by a good astronomer. For the moral world is the end of the natural world. the course of things in the former is undoubtedly subordinate to God's designs with respect to the latter. Therefore, he has seen cause from regard to the state of things in the moral world extraordinarily to interpose, to interrupt, and lay an arrest on the course of things in the natural world. unless he can foresee the volitions of men, and so know something of the future state of the moral world, he cannot know but that he may still have as great occasion to interpose in this manner as ever he had, nor can he foresee how or when he shall have occasion thus to interpose. Corollary number one. It appears from the things observed that unless God foresees the volitions of moral agents, that cannot be true which is observed by the Apostle James. Acts 15 verse 18. Known unto God are all his works from the beginning of the world. Corollary number 2. It appears that unless God foreknows the volitions of moral agents, all the prophecies of Scripture have no better foundation than mere conjecture. and that, in most instances, a conjecture which must have the utmost uncertainty, depending on an innumerable multitude of volitions, which are all, even to God, uncertain events. However, these prophecies are delivered as absolute predictions, and very many of them in the most positive manner, with asservations, and some of them with the most solemn oaths. Corollary number three, it also follows that if this notion of God's ignorance of future volitions be true, in vain did Christ say after uttering many great and important predictions depending on men's moral actions. Matthew 24 verse 35, heaven and earth shall pass away but my words shall not pass away. Corollary number four, From the same notion of God's ignorance it would follow that in vain has he himself often spoken of the predictions of his word as evidences of foreknowledge of that which is his prerogative as God and his peculiar glory, greatly distinguishing him from all other beings, as in Isaiah 41 verses 22 through 26, 43 verses 9, 10, 44, 8, 45, 21, and 46, 10, and 48, 14. Argument number two. If God does not foreknow the volitions of moral agents, then he did not foreknow the fall of man, nor of angels, and so could not foreknow the great things which are consequent on these events. such as his sending his son into the world to die for sinners, and all things pertaining to the great work of redemption, all the things which were done for four thousand years before Christ came to prepare the way for it, and the incarnation, life, death, resurrection, and ascension of Christ, setting him at the head of the universe as king of heaven and earth, angels and men, and setting up his church and kingdom in this world, and appointing him judge of the world, and all that Satan should do in the world in opposition to the kingdom of Christ, and the great transactions of the day of judgment, etc. And if God was thus ignorant, the following scriptures and others like them must be without any meaning or contrary to truth. Ephesians 1 verse 4 according as he hath chosen us in him before the foundation of the world. 1 Peter 1 verse 20. Who verily was foreordained before the foundation of the world. 2 Timothy 1 verse 9. Who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Jesus Christ before the world began. So, Ephesians 3 verse 11, speaking of the wisdom of God in the work of redemption, according to the eternal purpose which he purposed in Christ Jesus. Titus 1 verse 2, in hope of eternal life which God, that cannot lie, promised before the world began. Romans 8 verse 29, whom he did foreknow, them he also did predestinate, etc. 1 Peter 1 verse 2, elect according to the foreknowledge of God the Father. If God did not foreknow the fall of man, nor the redemption by Jesus Christ, nor the volitions of man since the fall, then he did not foreknow the saints in any sense, neither as particular persons, nor as societies or nations. either by election or by mere foresight of their virtue or good works, or any foresight of anything about them relating to their salvation, or any benefit they have by Christ, or any manner of concern of theirs for the Redeemer. Argument number three, on the supposition of God's ignorance of the future volitions of free agents, it will follow. that God must, in many cases, truly repent what he has done, so as properly to wish he had done otherwise, by reason that the event of things in those affairs which are most important, in other words, the affairs of his moral kingdom being uncertain and contingent, often happens quite otherwise than he was before aware of. And there would be reason to understand that. the most literal sense, Genesis 6 verse 6. It repented the Lord that he had made man on the earth, and it grieved him at his heart. And 1 Samuel 15 verse 11, contrary to Numbers 23 verse 19. God is not the son of man that he should repent. And 1 Samuel 15 verse 29. Also the strength of Israel will not lie nor repent, for he is not a man that he should repent. Yea, from this notion it would follow that God is liable to repent and be grieved in his heart, in a literal sense, continually. And it is always exposed to an infinite number of real disappointments in governing the world, and to manifold, constant, great perplexity and vexation. But this is not very consistent with his title of God over all, blessed forevermore. which represents him as possessed of perfect, constant, and uninterrupted tranquility and felicity, as God over the universe and in his management of the affairs of the world, as supreme and universal ruler. See Romans 1 verse 25, Romans 9 verse 5, 2nd Corinthians 11 verse 31, 1st Timothy 6 verse 15. Argument number four. It will also follow from this notion that as God is liable to be continually repenting of what he has done, so he must be exposed to be constantly changing his mind and intentions as to his future conduct, altering his measures, relinquishing his old designs, and forming new schemes and projects. For his purposes, even as to the main parts of his scheme, such as belong to the state of his moral kingdom, must be always liable to be broken through want or lack of foresight, and he must be continually putting his system to rights as it gets out of order through the contingence of the actions of moral agents. He must be a being who, instead of being absolutely immutable, must necessarily be the subject of infinitely the most numerous acts of repentance and changes of intention of any being whatsoever for this plain reason, that his vastly extensive charge comprehends an infinitely greater number of those things which are to him contingent and uncertain. In such a situation he must have little else to do but to mend broken links as well as he can and be rectifying his disjointed frame and disordered movements in the best manner the case will allow. The Supreme Lord of all things must needs be under great and miserable disadvantages in governing the world which he has made and of which he has the care through his being utterly unable to find out things of chief importance, which hereafter shall befall his system, for which, if he did but know, he might make seasonable provision. In many cases there may be very great necessity that he should make provision, in the manner of his ordering and disposing things, for some great events which are to happen, of vast and extensive influence, and endless consequence to the universe. which he may see afterwards when it is too late, and may wish in vain that he had known before, that he might have ordered his affairs accordingly. And it is in the power of man on these principles, by his devices, purposes, and actions, thus to disappoint God, and break his measures, and make him continually change his mind, subject him to vexation, and bring him into confusion. But how do these things consist with reason, or with the Word of God, which represents that all God's works, all that He has ever to do, the whole scheme and series of His operations, are from the beginning, perfectly in His view, and declares that whatever desires and designs are in the hearts of men, counsel of the Lord shall stand in the thoughts of His heart to all generations. Proverbs 19 verse 21. Psalm 33 verses 10 and 11. And that which the Lord of hosts hath purposed none shall disannul. Isaiah 14 verse 27. And that he cannot be frustrated in one design or thought. Job 42 verse 2. and that which God doeth it be forever, that nothing can be put to it or taken from it. Ecclesiastes 3 verse 14. The stability and perpetuity of God's counsels are expressly spoken of as connected with his foreknowledge. Isaiah 46 verse 10. Declaring the end from the beginning and from ancient times, the things that are not yet done, saying, My counsel shall stand, and I will do my pleasure. And how are these things consistent with what the Scripture says of God's immutability, which represents Him as without variableness, or shadow of turning, and speaks of Him most particularly as unchangeable with regard to His purposes. Malachi 3 verse 6. I am the Lord. I change not. Therefore ye sons of Jacob are not consumed. Exodus 3 verse 14 I am that I am. Job 23 verses 13 and 14 He is in one mind and who can turn him and what his soul desireth even that he doeth. For he performeth the thing that is appointed for me. Argument number five If this notion of God's ignorance of future volitions of moral agents be thoroughly considered in its consequences, it will appear to follow from it that God, after he had made the world, was liable to be completely frustrated of his end in the creation of it, and so has been in like manner liable to be frustrated of his end in all the great works he had wrought. It is manifest. The moral world is the end of the natural. The rest of the creation is but a house which God hath built, with furniture for moral agents. And the good or bad state of the moral world depends on the improvement they make of their natural agency, and so depends on their volitions. And therefore, if these cannot be foreseen by God, because they are contingent and subject to no kind of necessity, then the affairs of the moral world are liable to go wrong to any assignable degree, yea, liable to be utterly ruined. And on this scheme, it may be well supposed to be literally said, when mankind, by the abuse of their moral agency, came very corrupt before the flood, that the Lord repented that he had made man on the earth, and it grieved him in his heart. When he made the universe, he did not know, but that he might be so disappointed in it, that it might grieve him at his heart that he had made it. It actually proved that all mankind became sinful, and a very great part of the angels apostatized. And how could God know before that all of them would not? And how could God know but that all mankind, notwithstanding means used to proclaim them, being still left to the freedom of their own will, would continue in their apostasy, and grow worse and worse, as they of the old world before the flood did? According to the scheme I am endeavoring to confute, the fall of neither men nor angels could be foreseen. And God must be greatly disappointed in these events. And so the grand contrivance for our redemption and destroying the works of the devil, by the Messiah, and all the great things God has done in the prosecution of those designs, must be only the fruits of his own disappointment. Contrivance is to mend, as well as he could, his system, which originally was all very good and perfectly beautiful. but was broken and confounded by the free will of angels and men. And still he must be liable to be totally disappointed a second time. He could not know that he should have his desired success in the incarnation, life, death, resurrection, and exaltation of his only begotten son, and other great works accomplished to restore the state of things. He could not know, after all, whether there would actually be any tolerable measure of restoration, for this depended on the free will of man. There has been a general great apostasy of almost all the Christian world to that which was worse than heathenism, which continued for many ages. And how could God, without foreseeing men's volitions, know whether ever Christendom would return from this apostasy? And which way would he foretell how soon it would begin? The apostle says it began to work in his time. And how could it be known how far it would proceed in that age? Yea, how could it be known that the gospel which was not effectual for the reformation of the Jews would ever be effectual for the turning of the heathen nations from their heathen apostasy which they had been confirmed in for so many ages? It is often represented in Scripture that God, who made the world for himself and created it for his pleasure, would infallibly obtain his end in the creation and in all his works. That is, all things are of Him, so they would all be to Him. And that, in the final issue of things, it would appear that He is the first and the last. Revelation 21 verse 6, And He said unto me, It is done. I am Alpha and Omega, the beginning and the end, the first and the last. But these things are not consistent with God's liability to be disappointed in all his works, nor indeed with his failing of his end in anything that he has undertaken.