chadnezzar, Cyrus, Alexander, Pompey, Julius Cæsar, &c., undoubtedly depended on many millions of acts of the Will, which followed, and were occasioned one by another, in their parents. And perhaps most of these volitions depended on millions of volitions of hundreds and thousands of others, their contemporaries of the same generation; and most of these on millions of millions of volitions of others 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. This will not seem strange to any one who well considers the matter; if we recollect what philosophers tell us of the innumerable multitudes of those things which are, as it were, the principia, or stamina vita, concerned in generation; the animalcula in semine masculo, and the ova 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, &c., 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, when 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's coming into his mind, might depend on innumerable incidents, wherein the volitions of mankind had been concerned. But, in consequence of this accident, Darius, the son of Histaspes, 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. And 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; which all the succeeding changes in their state, and the mighty revolutions that afterwards came to pass in the habitable world, depended upon. But these hints may sufficient for every discerning considerate person, to 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 sea shore.

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And therefore, unless God does most exactly and perfectly foresee the future 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; and concerning all the wars, commotions, victories, prosperities and calamities, of any of the kingdoms, nations or communities of the world, have all been without knowledge.

So that, according to this notion of God's not foreseeing the volitions and free actions of men, God could foresee nothing appertaining to the state of the

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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 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 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 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; and 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; and even in the greater wheels of its motion; even so as to stop the sun in its course. And 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.

Corol. 1. It appears from the things which have been observed, that unless God foresees the volitions of moral agents, that cannot be true which is observed by the Apostle James, Acts xv. 18," Known unto God are all his works from the beginning of the world."

Corol. 2. It appears from what has been observed, 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, and, as it were, infinite 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 asseverations; and some of them with the most solemn oaths.

Corol. 3. It also follows, from what has been observed, 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, concerning God's moral king

dom, and things depending on men's moral actions), Matthew xxiv 35, "Heaven and earth shall pass away; but my word shall not pass away."

Corol. 4. From the same notion of God's ignorance, it would follow, that in vain has God Himself often spoke of the predictions of his word, as evidences of his Foreknowledge; and so as evidences of that which is his prerogative as GOD, and his peculiar glory, greatly distinguishing Him from all other beings; as in Isa. xli. 22—26, xliii. 9, 10, xliv. 8, xlv. 21, xlvi. 10, and xlvii. 14.

ARG. II. 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; and the setting Him at the head of the universe, as King of heaven and earth, angels and men; and the setting up his church and kingdom in this world, and appointing Him the 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, that men and devils shall be the subjects of, and angels concerned in; they are all what God was ignorant of before the fall. And if so, the following scriptures, and others like them, must be without any meaning, or contrary to truth. Eph. i. 4, "According as he hath chosen us in Him before the foundation of the world." 1 Pet. i. 20," Who verily was foreordained before the foundation of the world.” 2 Tim. i. 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 Christ Jesus before the world began.' So, Eph. iii. 11 (speaking of the wisdom of God in the work of redemption), " According to the eternal purpose which he purposed in Christ Jesus." Tit. i. 2, " In hope of eternal life, which God, that cannot lie, promised before the world began.' Rom. viii. 29," Whom he did foreknow, them he also did predestinate," &c. 1 Pet. i. 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 mere foresight of their virtue or good works; or any foresight of any thing about them relating to their salvation; or any benefit they have by Christ, or any manner of concern of theirs with a Redeemer.

ARG. III. 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, viz., the affairs of his noral kingdom, being uncertain and contingent, often happens quite otherwise than he was aware beforehand. And there would be reason to understand, that in the most literal sense, in Gen. vi. 6, " It repented the Lord, that he had made man on the earth, and it grieved him at his heart." And that, 1 Sam. xv. 11, contrary to that, Numb. xxiii. 19, " God is not the Son of man, that He should repent." And, 1 Sam. xv. 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 at his heart, in a literal sense, continually; and is always exposed to an infinite number of real disappointments in his governing the world; and to manifold, constant, great

perplexity and vexation; but this is not very consistent with his title of God wer all, blessed forever more; which represents Him as possessed of perfect, constant and uninterrupted tranquillity and felicity, as God over the universe, and in his management of the affairs of the world, as supreme and universal Ruler. See Rom. i. 25, ix. 5, 2 Cor. xi. 31, 1 Tim. vi. 15.

ARG. IV. It will also follow from this notion, that as God is liable to be continually repenting 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 projectious. For his purposes, even as to the main parts of his scheme, namely, such as belong to the state of his moral kingdom, must be always liable to be broken, through want 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 rectify. ing 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 has the care of, through his being utterly unable to find out things of chief importance, which, hereafter shall befall his system; which, if he did but know, he might make seasonable provision for. 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 beforehand, 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, break his measures, make Him continually to 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 devices and designs" are in the hearts of men, the counsel of the Lord is that which shall stand, and the thoughts of his heart to all generations," Prov. xix. 21, Psal. xxxiii. 10, 11, " And that which the Lord of Hosts hath purposed, none shall disannul," Isa. xiv. 27. And that he cannot be frustrated in one design or thought, Job xlii. 2. "And that which God doth, it shall be forever, that nothing can be put to it, or taken from it,” Eccl. iii. 14. The stability and perpetuity of God's counsels are expressly spoken of as connected with the foreknowledge of God, Isa. xlvi. 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 all my pleasure.”—And how are these things consistent with what the Scripture says of God's immutability, which represents Him as " without variableness, or dow of turning ;" and speaks of Him most particularly as unchangeable with regard to his purposes, Mal. iii. 6, "I am the Lord; I change not; therefore ye sons of Jacob are not consumed," Exod. iii. 14, AM THAT AM, Job xxiii. 13, 14, "He is in

one mind; and who can turn Him? And what his soul desireth, even that he doth: for he performeth the thing that is appointed for me."

ARG. V. If this notion of God's ignorance of the 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 wholly 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 hath 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. As on this scheme, it may well be supposed to be literally said, when mankind, by the abuse of their moral agency, became very corrupt before the flood, "that the Lord repented that he had made man on the earth, and it grieved Him at his heart;" so, 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 beforehand, that all of them would not? And how could God know but that all mankind, notwithstanding means used to reclaim 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, neither the fall of men or angels, could be foreseen, and God must be greatly disappointed in these events; and so the grand scheme and 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 these designs, must be only the fruits of his own disappointment, and contrivances of his to mend and patch up, as well as he could, his system, which originally was all very good, and perfectly beautiful; but was marred, 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 could He tell beforehand 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 represented often 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 as all things are of Him, so would all be to Him; and that in the final issue of things, it would appear that He is the first,