that his condition hereafter is unalterably determined, while he must necessarily remain ignorant whether he is to enjoy endless blessedness or eternal misery.

Evander. Mankind have nothing to do with the Divine purposes, but only duties. Secret things belong to God, but things revealed are for us and our children; our duty is clearly revealed. The terms of salvation are, "repentance toward God, and faith toward our Lord Jesus Christ," while we remain moral agents, capable of repentance and faith; we have no reason to be troubled about the Divine decrees; they can in no way interfere with our salvation, if we comply with the gospel requirements; for we have the veracity of him who cannot lie, that if we repent and believe, we shall find mercy. He who has unbounded confidence in the faithfulness of God, and is willing to commit himself to his mercy, through Jesus Christ, for time and eternity, is so far from being in an unhappy situation, notwithstanding he is ignorant of the Divine purposes, that he possesses a joy that the world can neither give nor take away.

Lorenzo. I cannot reconcile the idea of propriety with deciding on the rewards due to moral beings before they exist.

Evander. As God from all eternity had a full view of the conduct of all his creatures, he fixed their situation agreeable to their character. If

God was not eternally acquainted with the cha racter of every creature, then he was not eternally possessed of all possible perfection. I presume you will agree, that at the day of judg ment, God will render to every one as his works shall be; and that the wicked will go away into everlasting punishment, but the righteous into life eternal?

Lorenzo. I do.

Evander. Then you must grant, that at the day of judgment, God will elect the righteous to life eternal, and appoint the wicked to everlasting punishment.

Lorenzo. I grant that he will then elect or appoint the righteous to everlasting life, because, by patience and well-doing they inherit the promises; and that he will send the wicked away, because they have been disobedient and rebellious.

Evander. If God, from all eternity, possessed all the knowledge of his creatures that he possibly can at the day of judgment, I enquire of you and every rational being, if he was not as well qualified, from all eternity, to elect or appoint, as he possibly can be at the day of judgment? if he possessed the same knowledge, wisdom, power, and goodness? if he could not decide as impartially, and give to every act of his creatures its full desert, and decide for the same reasons, and elect on the same account, and condemn for the same cause? Finally, if he

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is eternally the same, "without the least variableness or shadow of turning," then his thoughts are one eternal thought, and his ways are one eternal way, and with him there is no succession of purposes; and his existence is one eternal now, the same he ever was, or ever will be.

Lorenzo. I fully agree with what you observed, a few minutes since, that mankind have nothing to do with the Divine purposes, admitting the doctrine true, agreeable to your statement. Whenever it is preached, it can only have the effect to confound, and not to instruct the hearers.

Evander. I wish not to be misunderstood; I meant only, that mankind have neither right nor ability to search into the Divine councils beyond what is revealed; for none, by searching, can find out the Almighty to perfection. But as it is a doctrine of revelation, it should not only be believed, but preached; for it exalts God on the throne, and places creatures at his footstool.

Lorenzo. You say it is a doctrine of revelation; this is taking for granted the point we are disputing.

Evander. I think there is abundant proof to confirm my assertion. I will select a few passages out of many, which, I conceive, fully establish the doctrine. "According as he hath chosen us in him before the foundation of the world. Having predestinated us unto the adoption, by Jesus Christ, to himself. Come, ye

blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Elect, according to the fore-knowledge of God the Father, through sanctification of the Spirit. That the purpose of God, according to election, might stand not of works, but of him that calleth. Them who are called according to his purpose; for whom he did foreknow, he also did predestinate to be conformed to the image of his Son; moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." If these passages do not fully prove the doctrine of God's decrees, it would be impossible to find any language that would.

Lorenzo. If God, from all eternity, has determined every event, and the time, and means by which it shall take place, will it not follow, that there is an impropriety in praying to him to bestow mercy, when his plan is fixed, and it is impossible for him to alter it?

Evander. As prayer is the constituted means for his children to use, in order that he should bestow mercy, there is the utmost necessity for it, to make their calling and election sure. If God requires faith and evangelical repentance, as necessary qualifications in order to be one of the elect, then it is absolutely necessary to be possessed of those graces, in order to have evidence that we are chosen vessels unto the Lord;

we have every possible encouragement to perform religious duties, as God decides our character according to our works; if we do not perform works meet for repentance, we have no prospect of eternal life; for God has chosen his elect through sanctification of the Spirit, before the foundation of the world, to be conformed to the image of his Son.

Lorenzo. Notwithstanding all that has been said, I cannot see how a creature can be to blame for doing what God has determined he should do; for he fulfils the Divine purposes, and answers the very end for which he was created. Evander. Will you pretend to say, that Judas was innocent in betraying our blessed Lord, because it was determined he should betray him? The Psalmist predicted it, and Jesus himself said to his disciples, that one of you shall betray me, (mark the word shall); the question is asked, which? He answers, the one to whom I shall give the sop when I have dipped it; "and when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon." Here was a deter

mination of God which cannot be disputed. Christ says, "truly the Son of man goeth as it was determined; but woe to that man by whom he is betrayed;" and Judas, after he had betrayed him, says, "I am guilty, in that I have betrayed innocent blood." If your arguments are just, it will follow, that Judas was not to blame for betraying the Lord of life and glory;