« ElőzőTovább »
11 00: 10 00 3 001 8 00 2 62: 5 00 15 00 7 50 7 50 3.75 3 75 6 08 11 96 26 00 50 00
4 00 25 00 5 00
Tarentum and Indiana Rev. Gilmore.
... S. Findley
dec., Crooked creek cong.
Rev. W. Wallace
cong. Rev. Wilson
J. R. Bonner
50 00 15 00 10 00 2 25
8 00 5 00 20 00 * 3 41 10 00 18 00 10 00 10 00
5 00 14 00
6. 00 10 00 15 00 12 00
2.00 7.00 7 00 18 00
$1,276 97 1843
CONTRA. Aug. 17 Paid on Saml. Sturgeons order of June 1842 of $190 Miss. services
44 75 25
do's order June 1843 for $112 1-2 67 50 Sopr. 11 J. H. Pressley order
12 00 15 Robt. McElroy order of Oct. 1839
102 00 1844 Feb'y. 27 ballance of Jas. Miller's order of $60
24 00 April 25
J. H. Buchanan ball. order of 125 1-2 50 50 May 22 ball. of Saml. Sturgeon's or. given June 1842 44 00 ball. of McGregor's order of 150
60 00 ball, of Janies Barnet's or. of 97,68
$444 43 Balance in Treasury, $832 54 1843
FOREIGN MISSIONARY FUND. May 18 In Treasury as per report
$1877 99 June 17 Estate of John Campbell dec. by James McCullough, Executor, Miami co. o.
80 00 Sept. 13 Bethesda cong. Rev. McKinstry
3 00 Laurel Hill
3 12 Fairview Forsythe
3 38 1844 May 22 Springfield cong. Rev. Sawyer
30 00 Turtle creek
18 03 Oxford
12 27 Oxford Female Miss. Soc. by do
20 57 George McCague by
10 00 Bethel
11 72 Richmond
8 07 Knoxville
2 50 Mt. Pleasant
J. M. Graliam
5 00 Fairview
4 25 Washington
No. VI. CONCLUSION. We have defined predestination to be a picture existing in the divine mind from eternity, of which the universe past, present, and future, is the exact reality. It embraces every thing that comes to pass, whether God's own spontaneous acts, or the moral acts of others infallibly foreseen and adopted into his own great plan. All its parts are fitted together in the most exquisite order. The whole of it is adjusted and governed by the moral perfections of God; so that not a single instance of injustice can be found in it. It secures his absolute sovereignty, as well in the moral, as in the natural, universe. The whole of this mighty plan is but one single idea in the divine mind, beside other innumerable plans of other countless creations; and being adopted by a single act of the divine will, it is but one vast purpose. Every part of it is certain to come to pass in due time, and nothing else ever can take place; and this certainty rests wholly upon the omnipotence of God, and no part of it depends upon necessity, whieh, as applied to God, is a mere chimera of philosophers, and no where has any existence.
To support this doctrine, we brought five general arguments, viz: 1. Àn argument from the following scriptures, “Thus saith the Lord the Holy One of Israel, and his Maker, ask me of things concerning my sons; and concerning the work of my hands command ye me.”
“I am God and there is none like me; declaring the end from the beginning, and froin A NCIENT times the things nol yet done, saying; my counsel shall stand, and I will do all my pleasure." “Known unto God are all his works from the beginning of the world.” “In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of his own will.” 2. The argument from a universal providence. If the providence of God extend over all things, it is more reasonable to suppose that he acts in every case from an intelligent previous pur. pose, than from a blind impulse. This supposition is not only more rational, but free from all objection: for, whatever it is right to do, it is equally right to purpose. 3. The argument from the coincidence between a universal providence and the divine foreknowledge. From eternity, God foreknew all things. To eternity, he does all things. Since it is impossible to foreknow any act of ours without having, at the same time, a purpose to do that act, therefore God's foreknowle
VOL. II.-No. 6
edge that he would do all things, necessarily implies predestinatio na.
Election, which is God's eternal purpose to all, to justify, to sanctify, and glorify, a certain chosen number of the lost children of Adam---and reprobation, which is his eternal purpose to leave the rest to perish in their sins---we sustained by a variety of scriptures, to... gether with the argument, that if he really does all this it is reasonable to suppose that he does it from a previous purpose, rather than from blind impulse of the moment; while every objection was silenceed by the simple truth, that whatever it is right for him to do, it is not wrorg to purpose.
God's decrees concerning our temporali condition are another branch of his great purpose of predestination;; which we supported by various scriptures, concluding with this one, that God hath made
of our purposes alone to burst out into action as will answer his own ends, while he restrains the rest, and they prove abortive. Thus, he foreordained all our outward acts spontaneously. 2. With regard to our internal purposes or moral acts, God determined te leave holy beings, such as good angels and regenerated men, and also all sinful beings, such as fallen angels and unconverted men, as free to form their own independent purposes according to their respective natures as he himself is free to form purposes according to his nature. 3. That foreseeing all our moral actions in virtue of this freedom, he adopted them all into his own great plan of predestination; so that they be. came as real parts of that plan as his own spontaneous purposes. 4. Even wicked actions thus adopted by Jehovah as his own, are, on his part, perfectly holy; since his object is to overrule their evil to the advancement of the most just and noble ends.
These views were fortified by two principal arguments. First; that God really does cooperate with his good creatures in all their moral actions, while he exerts a controlling influence over the actions of the wicked. Secondly; that all prophecy is a great catalogue of actual instances in which God has foreordained both sinful and righteous actions---especially, we produced the cases of Joseph's brethren, of Pharaoh, and of the crucifixion, where God predetermined sins, and yet they who eommitted them were in full possession of their free-agency.
All the objections to the decrees we saw founded upon their certainty, except one which was based upon their partiality.--we answered them thus, viz: The certainty of the decrees does not destroy free-agency; for all of God's future actions are just as certain as our own, and yet he is the great Free-Agent of the universe. This certainty does not make God the author of sin, unless our free-agency be destroyed by it, which, we have seen, is not. The certainty of election or reprobation does not destroy the use of means, 1. Because we do not know what it is that is certain, whether our election, or reprobation; and therefore it is impossible to be discouraged from using means, since the encouragement of election is just as great as the discouragement of reprobation; so that they neutralize and destroy each other. 2d. Because the means are just as certain as the end, at the same time that they are known and visible; while, therefore, we can never feel any interest about the decrees of the ends, we have a double encouragement in the decree of the means, since they are both