Contributions received by the Treasurer of the Baptist Missionary Society, from June 24, to July 20, 1822, not including Individual Subscriptions. FOR THE MISSION. Ilford, Missionary Association, by Rev. John Smith Norwich, Collections, Subscriptions, &c. by Rev. John Dyer .... ... Duty 4 4 0 37 16 0 •Donation 30 0 0. ..Donation .Second Donation ...Donation 10 0 An unknown Friend, by Rev. John Dyer FOR THE TRANSLATIONS. Mrs. Ann Howard, Hull Donation 5 5 0 J. BARFIELD, Printer, 91, Wardour-Street, Solo. Baptist Magazine, SEPTEMBER, 1822. ON THE DIVINE DECREES. To the Editors of the Baptist Magazine. WHEN I incidentally mentioned, in the Address which I was unexpectedly called to deliver at the Missionary Prayer-meeting in Eagle-street, my firm belief in the Doctrine of the Assembly's Catechism, that" God's decrees are his eternal purpose, whereby, for his own glory, he has foreordained whatsoever comes to pass," I conceived that I was only conceding what all my hearers of my own denomination would require me to grant; and I did not suppose that many others would be present on that occasion. But I have since received from some person unknown a respectful letter, in which he tells me, he "did not expect me to make this assertion, and from what he has seen of my writings he was unprepared to hear me avow it." I certainly have avowed it, much in the same manner, both in my Sermon before the Stepney Institution, p. 32, 33, and in the Second Part of my serious Remarks on the different Representations of Evangelical Doctrine, p. 30, where I observed, "That the extent of the Decrees furnishes me with the readiest antidote to the abuse of them." I frankly acknowledge, that as this Doctrine has been ignorantly or wickedly misrepresented, VOL. XIV. 1 and loaded with false consequences, so it has been shamefully abused by some who professed to embrace it. Even very good men have drawn some wrong inferences from it, against which I have endeavoured to guard my hearers, especially for the last forty years of my ministry; and for this purpose I referred to it in my address. But God forbid that I should presume to deny the doctrine itself, in which my faith has been abun dantly confirmed ever since I had any knowledge of scriptural Theology. I have not time nor strength to enter largely into the statement and vindication of this important truth; nor is it needful. Many able advocates of the doctrine of predestination have written ou the subject: and the testimony of the divine word will remain unshaken when I am laid in the dust. But as it appears to me clearly taught in the scriptures, I dare not disavow it, let who will censure me for admitting it. I have no doubt, indeed, of the piety of some who entertain prejudices against it; and had I been in their pulpit, I should not have obtruded my opinion on them, but have confined myself to topics of still greater importe 2 M ance, on which we agree. But I am far from thinking that doctrine of small importance, which is essentially connected with the providence, the prescience, and the independence of God. Ac this connexion between prescience and predestination, by the late attempt of a very learned Arminian to set aside the universality of the Divine Foreknowledge. He pleads, that As to the former, I fully coin- God's Omniscience no more imcide with the reply of Kingplies his knowing all things that William III to Bishop Burnet, can be known, than his Omnipowho having expressed his sur-tence actually implies his doing all prise, "that a person of his Ma- things that can be done. jesty's piety and good sense cording to him, the Omniscient should so rootedly believe the can foresee whatever he pleases Doctrine of Predestination," the to foresee; just as the Omnipoking answered, "Did I not be- tent can do whatever he pleases lieve absolute predestination, I to do: but as God does not do could not believe a Providence: every thing which he is able to for it would be absurd to sup- do, so he supposes that there pose, that a Being of infinite wis- may be many things which God dom would act without a plan, does not choose to know before for which predestination is only hand. Might he not as well conceit, that he may not choose to know all that has actually taken place? another name." Mr. Palmer, in his Nonconformists' Memorial, relates of Thomas Gilbert, B.D. of St. Edmund's Hall, Oxford, (who was ejected, by the Act of Uniformity, from Winchenden in Buckinghamshire,) that being in company at Oxford, soon after the Restoration, with Dr. South and some other persons of eminence in the University, the Doctor and Mr. Gilbert engaged in a dispute about the Arminian points; and that on Mr. Gilbert's asserting that the Predestination of the Calvinists did necessarily follow upon the Prescience allowed by the Arminians, the Doctor declared, that if he could make that out, he would never be an Arminian as long as he lived. Mr. Gilbert immediately undertook it. The company were highly pleased with his management, both of his argument and of his opponent in the dispute; and the Doctor himself was so fully satisfied, as to continue to the last a zealous assertor of predestination. However, let us apply this hypothesis to the history of Joseph and his brethren, and try what will be gained by it. Suppose God chose to foreknow how well Joseph would act, but did not choose to know how Simeon and Levi would act, lest they should lay the blame of their conduct on him! Or, apply it to the crucifixion of Christ, and the previous treachery of Judas; will it lessen any difficulty respecting that most important event? I own that I am perfectly satisfied with Peter's round assertion, Acts ii. 23," Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." In the same sentiment all the apostles concurred, Acts iv. 27, 28, "Of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the gentiles, and the people of I am confirmed in my belief of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined be fore to be done." Hence I am most fully assured, both of the divine foreknowledge and predetermination, and of the inexcusable wickedness of Judas and the Jews. And, verily, I am far happier in the thought that I am in the hand of an absolutely perfect Being, who knows the end from the beginning, and performs the thing that he has appointed for me, than I should be in supposing myself to be at the disposal of one, who does not choose to know how wickedly some freeagent may please to use me some years hence, It is, I must say, to me, MOST MARVELLOUS, that any one, who knows enough of God to trust him with the management of affairs after difficulties shall have occurred, should be afraid to trust him with the planning of all events, whether greater or less, before hand. I am sure that JEHOVAH is great enough, wise enough, and good enough, to be trusted with the regulation of all occurrences, from the beginning of time to the end of it. late with men concerning their choosing the road to eternal death. Ye, above fifty years ago, I myself should have scrupled making a full use of the language of Ezekiel, (xviii. 30, 31); but for many years, I have considered it as equally consistent with Jeremiah's address, and can employ it without the smallest embarrassment; though I have as little hope as ever, of using it successfully, unless it be applied to the heart by an Omnipotent energy. Still I am sure it is my duty to preach Christ, "warning every man, and teaching every man in all wisdom; that I may present every man perfect in Christ Jesus;" praying that I may be able to add with the apostle, "whereunto I also labour, according to the energy of him who powerfully worketh in me with might." I readily allow, that my belief of this doctrine is no evidence of its truth; but when some of my friends have taken it for granted that I disbelieve it, I feel obliged to assure them, that I can no more doubt it, than I doubt the existence of a God. Indeed I do not see how a Being could deserve that name, who did not of his own will." A Being dependent on his own creatures, liable to be disappointed and defeated in his designs, is not the God of the Bible. If any one will then say, Why doth he yet find fault? for who hath resisted his will? Paul has given a sufficient answer, in Rom. ix. 20. JOHN RYLAND. But now if temporal affairs are equally the objects of the divine" work all things after the counsel fore-knowledge and pre-determination, with the eternal states of men, then I conceive those good men were strangely inattentive to the extent of their own principles, who imagined it consistent with the doctrine of the decrees, for Jeremiah to expostulate with Jehoiakim and the Jews, (as he does xxvii. 13.) "Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the Lord hath spoken against the nation that will not serve the king of Babylon?" but were afraid to expostu Bristol, July 24. P.S. I would recommend to the attentive perusal of my unknown correspondent, "Predestination calmly considered, by Mr. Tucker, of Chard," who gave hopes and fears, joys and sorrows, temptations and deliverances, which angels do not understand. "We have this treasure" also "in earthen vessels, that the excellency of the power may be of God, and not of us." But how shall we fully describe the nature and importance of the obligations which devolve upon the men to whom this treasure is committed? O that these obligations were better understood, and more deeply felt! Great odium has been cast on the cause of God through the unholy conduct of some who have called themselves ministers of Christ, and much evil would have been prevented had they always maintained that self-denying deportment, which he so strongly recommends. The nature of reli the world do not always discern between that and the character of those who profess to teach it. Will my brethren in the ministry, therefore, especially the younger part of them, permit me to direct their attention to this subject ? To succeed in God's work to WHEN the purposes of God in the institution of the gospel ministry are considered, and it is re-gion is ever the same, but men of membered that they are closely connected with the lives of Christian ministers, it is enough to make them inquire with peculiar anxiety, In what manner shall we live, that these purposes may most effectually be promoted? To be instrumental in the hands of God to the eternal any good degree, our character happiness of men, is a greater and manner of proceeding must good than any thing this world have his approbation. He had can afford it is more blessed respect to Abel, and to his offerthan the employment of angels.ing: his person was first acceptThey rejoice at the conversion of a sinner, and are sent to minister to those who shall be heirs of salvation; yet it did not comport with divine wisdom to constitute them messengers of grace to aed in them, he would bring them lost world. Sinful men, who have been redeemed by the blood of Christ, are called to this office. Feeling, therefore, the infirmities of their brethren, they can speak by experience; they can enforce upon them the duties of religion, and warn them of the dangers of sin, by arguments drawn from ed; then his sacrifice was graciously regarded. Joshua and Caleb endeavoured to encourage the desponding Israelites by observing, that, if the Lord delight into the good land, and give it them for a possession, (Numb. xiv. 8, 9,) arguing from thence, that they should not rebel against him. If, therefore, we desire the souls of men to be given for our hire, and as seals to our ministry, (a treasure far surpassing the land of Canaan,) we must conduct our |