One would think such express testimonies were sufficient to convince any man who attentively considers what is here spoken, and who spake these words, “that Christ tasted death for every man;” and that he “would have all men to be saved, and come to the knowledge of the truth.” Yet it is well known, men have found the art of torturing these and many other scriptures to death, so as to leave neither life nor meaning in them. For many years I did not see the bad tendency which unconditional predestination has; for though I was convinced that it was not a scriptural doctrine, yet knowing some who held it to be gracious souls, I was ready to conclude that all or the greater part were thus happily inconsistent, and so, contrary to the genius and tendency of their doctrine, were perfecting holiness in the fear of the Lord. But latter years have convinced me to the contrary; and though many are either afraid or ashamed to hold it forth in its full extent, and have kept its chief features out of sight, yet it is still like that second beast which is mentioned in the Revelation,—its horns are like a lamb; but attend closely to it, and it speaks like the true dragon, and with its ten horns is pushing at the saints of the Most High; and, I fear, has cast down many, and is still pushing every way to the great danger of many more. Many who were simply going on their way, rejoicing in a crucified Saviour, denying themselves, and taking up their cross,—no sooner has this beast obstructed their way, but they have unwarily been seduced from the path of life. Having now their eyes opened, they are become wise in their own conceits, and are no longer the same simple, patient followers of the Lamb; but soon become positive, self-conceited, and gradually fall back into the world again.
It is true, many excellent checks have been given to this growing plague; several of which are mentioned in the subsequent part of this little performance: Yet they are really too well written, and too large, for the generality of readers. Such arguments as Mr. Toplady and Mr. Hill have made use of, that is, being pretty liberal in calling foul names, are far more taking than rational scriptural reasoning. I could not prevail upon myself to stoop so low; truth does not require it. Yet a few plain strictures, just giving a concise view of some of the principal features of this beast, is what is pretended to here. I think I shall avoid all railing accusations, all personal abuse; there being something so low and mean in scurrility, that it can never help the cause of pure and undefiled religion. The following positions, concerning absolute predestination, I hope to make appear.
The sum of Calvinism is contained in that article in “the Assembly’s Catechism,” viz., “that God, from all eternity, hath ordained whatsoever comes to pass in time.” From hence naturally follow the ensuing ten blasphemous absurdities:—
[I.] If it is so, that, God has from all eternity ordained whatsoever comes to pass in time; then it is certain, nothing can come to pass but what he hath ordained or appointed.—But, we are sensible, the most shocking things have come to pass; such is the rebellion and fall of the angels, who kept not their stations, but are become the enemies of God and man, and seeking to do all the mischief they can in the world. But if God has, by an express decree, ordained whatsoever shall come to pass, he has ordained that these angels should sin, and fall, and become devils; they could not help it; and all the mischief they do in the world is but fulfilling the divine decree. Likewise it was ordained, that they should seduce man, and that he should fall, and propagate a race of sinful creatures like himself, and that all the shocking consequences should follow; that Cain should murder his brother; that the old world should be immersed in sin and sensuality, and then be drowned; and, though Noah was a preacher of righteousness a hundred and twenty years, that none should believe and be saved; likewise the arriving of the Sodomites to such an enormous pitch of wickedness, was ordained; and that they should burn in lust, working that which was unseemly, and perish by fire; also that the Israelites should murmur, tempt God, commit fornication in the wilderness, and their carcases should then fall; in like manner, after they were settled in the promised land, that they should fall in with the various abominations, such as burning their children to Moloch, use enchantments, witchcrafts, and every other abomination which we find them charged with. Then was not the cruelty exercised by Pagans, or Papists, or Mahometans all ordained?—also all the massacres, treacheries, plundering, burning of towns and cities, dashing poor infants to pieces, or starving them to death, ripping up their mothers, together with all the rapes, murders, and sacrileges which have ever come or shall come to pass? I say, this doctrine charges the blessed, the merciful God with it all, by ordaining from all eternity whatsoever shall come to pass in time. Here is no overstraining, no forcing things; it is the unavoidable consequence, as much as a man charging, pointing, and firing a cannon at any one or number of men is the cause of their death. The powder, cannon, and ball only do what the men appoint them to do. Reader, is not this shocking? Does not thy blood chill at reading all this blasphemy? I am sure mine does at writing. I know, great care is taken to hide their monstrous visage; but as it is there, I am determined to drag it out to light.
[II.] This doctrine makes the day of judgment past;—a heresy which very early found its way into the church of God, and thereby overthrew the faith of some. If God from all eternity ordained whatsoever shall come to pass in time, then he ordained who should, and who should not, be damned.
Now if there be anything in the day of judgment analogous to what is transacted in courts of justice here, then causes are to be tried by the law or word, and such as have voluntarily committed crimes are to be punished accordingly, and every cause is to have a fair hearing, Rev. xx. 12. But, according to the scheme of absolute predestination, all is settled and fixed already; then there is no judging of every man “according to his works,” but according to what is before ordained concerning him. So that the clay of judgment is a solemn farce, or rather we may call it the day of execution, seeing it is only to execute what was long ago determined. What a ridiculous idea does this give us of the proceedings of that great and awful day! Should the king summon a number of cannons to take their trial in Westminster-Hall for blowing down some city, which cannon had been fired by his secret orders, would not every one who knew the affair both despise, and in their judgment condemn, such a foolery? But how does judging men for doing that which He has before determined they should do, reflect upon the wisdom and goodness of the Almighty? It is said of Nero, that he secretly ordered Rome to be set on fire, and then laid the blame upon the Christians, and ordered them to be persecuted for the same. But is it not horrid beyond conception to represent the God of wisdom, mercy, and goodness, even worse and more ridiculous than Nero? Such is the consequence of absolute predestination.
[III.] It contradicts the plain word of God.—To quote all the texts of Scripture which it contradicts, would quite swell this little performance too large. A few, however, shall be selected. “The Lord is good to all; and his tender mercies are over all his works,” Psalm cxlv. 9. “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways: For why will ye die, O house of Israel?” Ezek. xxxiii. 11.
These two testimonies from the Old Testament cut off all absolute predestination at a stroke. If God is good to all, or if he is loving to every man, how can this consist with his
“Consigning their unborn souls to hell,
Or damning them from their mother’s womb?”