Friday, April 3, 2026

Letter about the French and Indian War

 


63. TO A CORRESPONDENT IN SCOTLAND

In this, his first letter on the Concert for Prayer, Edwards gives the movement his enthusiastic endorsement. It was a cooperative effort begun by ministers in Scotland to enlist all Christians in active intercession before God. Edwards recounts promotional efforts he has already made for the Concert and pledges more. He heralds revivals elsewhere, hoping that the Concert will increase them.1

Edwards and all New England were preoccupied at this time with the English military campaign against Louisburg, Cape Breton, Nova Scotia. Reports by church members who were on the scene enable him to supply graphic details. He sees every event as a sign of divine guidance and protection.

(Published in CMH 8 [1745], 234—54; Works, 5, 444—60. The recipient was probably Rev. John MacLaurin of Glasgow, an initiator of the Concert.)

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NorthamptonNovember 1745Rev. and Most Dear Sir,

I am greatly obliged to you for your large, friendly, profitable and entertaining letter of February last. I esteem my correspondence with you, and my other correspondents in Scotland, a great honor and privilege; and hope that it may be improved for God's glory, and my profit. The church of God, in all parts of the world, is but one; the distant members are closely united in one glorious head; this union is very much her beauty, and the mutual friendly correspondence of the various members, in distant parts of the world, is a thing well becoming this union (at least when employed about things appertaining to the glory of their common head, and their common spiritual interest and happiness), and therefore is a thing decent and beautiful, and very profitable.

When the day is so dark here in New England, it is exceeding refreshing and reviving to hear, by your and other letters, and Mr. [James] Robe's History,2 of religion's being to such a degree upheld in the power and practice of it, in those parts of Scotland that have been favored with the late revival, and of such a number of the persevering subjects of it and of the works now going on in the north of Scotland, under the labors and conduct of such pious, solid, judicious and prudent instruments, that Christ there makes use of; and one thing that has been very joyful to me, that I have been informed of in the letters I have received from you, and my other correspondents, your dear neighbors and brethren, is that Concert that is come into, by many of God's people in Scotland and England, for united prayer to God, for

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the pouring out of his Holy Spirit on his church and the world of mankind. 

Such an agreement and practice appears to me exceeding beautiful, and becoming Christians; and I doubt not but it is so in Christ's eyes. And it seems to me to be a thing peculiarly becoming us, in the state that things are in at the present day

God has lately done great things before our eyes, whereby he has shown us something of his wonderful power and mercy; but has withal so disposed things, that events have tended remarkably to show us our weakness, infirmity, insufficiency, and great and universal need of God's help; we have been many ways rebuked for our self-confidence and looking to instruments, and trusting in an arm of flesh; and God is now showing us that we are nothing, and letting us see that we can do nothing. 

In many places where God of late wonderfully appeared, he has now in a great measure withdrawn; and the consequence is, that Zion and the interest of religion are involved in innumerable and inextricable difficulties. And it is apparent that we can't help ourselves, and have nowhere else to go, but to God. 2 Chronicles 20:12, "We know not what to do; our eyes arc upon thee." 

Now how fit is it that God's people, under such circumstances, should go to God by prayer, and give themselves more than ordinarily to that duty, and be uniting with one another in it, agreeing together touching what they shall ask, taking some proper course to act in it with a visible union, tending to promote their offering up their cries with one heart, and, as it were, with one voice. 

Oh that this duty might be attended with real meekness towards our opposers, lifting up holy hands without wrath; and that we may go to God, self-empty, brokenhearted, looking to God only through Christ, and without making any righteousness of our performances, or any exalting thoughts of ourselves for our secret or social religion, or our differing from others, in being either friends or partakers of the late revival of religion.

I have taken a great deal of pains to promote a falling in with this Concert in New England, at least so far as relates to the quarterly seasons agreed upon. I read those passages of your and your brethren's letters, that relate to this affair, publicly in my own congregation, using many arguments with them to comply with the thing proposed. And many praying societies here have complied. I gave an account of the affair to several of the neighboring ministers, that I thought most likely to fall in with it: two of them seem to like it very well, and to determine to propose it to their people; but one of them [Stephen Williams], who seemed very much to approve of it, the next week was

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called away to serve as chaplain to the soldiers at Cape Breton, and is not yet returned, and so I suppose nothing is done there. 

When he was here, I talked with him about this affair, showed him your letters, and urged, wherever he went, to give an account of this Concert to the people of God, and to press their coming into it. He seemed forward to do as I desired; but I have not heard what he has done. I wrote to–––3 about it, who was then in Connecticut, giving him an account of the proposal, desiring him to mention it to other ministers, that they might promote it among their people. He wrote me word back, that he had mentioned it to several ministers, and desired them to speak to others; but whether anything is done, I have not heard.

I hope, dear Sir, that you will do what in you lies, still to uphold, promote, and propagate this Concert. I should be very sorry to hear of its sinking. I don't think it ought to be let fall, though you should meet with considerable difficulties and discouragements in the affair. 

Jacob and the woman of Canaan, met with great discouragements, while they were wrestling for a blessing: but they persevered, and obtained their request. I should have more hope from the union, fervency, and unfailing constancy of the prayers of God's people, with respect to the religious affairs of the present day, than anything else; more than from the preaching and writings of the ablest and best friends to the work of God's Spirit. 

For my part, I am not disheartened with respect to this Concert, though I have met with great discouragements in my endeavors to promote it hitherto: I shall not cease still to do what in me lies to promote and propagate it, according as favorable junctures and opportunities do present. Please to remember me to the correspondent meeting in Glasgow, that you speak of, as one whose heart is with them, particularly in the business of this Concert. Oh! that our hearts, and the hearts of all God's people everywhere, might be united in such an affair, that we might be assisted to be in good earnest in it, and give God no rest, till he shall establish, and make Jerusalem a praise in the earth. I desire you would mention it to this meeting, as my desire, that on the times agreed on for this united prayer, they would pray for America and New England, and (if it be not too much to ask) that they would sometimes think of me in their addresses to heaven. 

I am sensible it would be too much for me to expect, that they should commonly mention me in particular in their prayers; it would be impracticable for such societies, in all their prayers, to pray particularly for every

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minister, that is sensible of the worth of the prayers of God's people, and would highly prize them. But I should esteem it a great privilege, to be sometimes thought of by the Christian people there, in their prayers to God. I hope the time is hastening, when God's people in all the different parts of the world, and the whole earth shall become the sensibly, as it were, one family, one holy and happy society, and all brethren, not only all united in one head, but in greater affection, and in more mutual correspondence, and more visible and sensible union and fellowship in religious exercises, and the holy duties of the service of God; and so that in this respect, the church on earth will become more like the blessed society in heaven, and vast assembly of saints and angels there.

I am persuaded that such an agreement of the people of God in different parts, to unite together, to pray for the Holy Spirit, is lovely in the eyes of Jesus Christ the glorious head of the church. And if endeavors are used to uphold, and promote, and enlarge such a Concert, who knows what it may come to at last? 

Who knows but that by degrees, it may spread all over the British dominions, both in Europe and America, and also into Holland, Zeeland, and other Protestant countries, and all over the visible church of Christ, yea, far beyond the present limits of the visible church? And how glorious a thing will this be, to have the people of God everywhere thus agreeing together, touching such a thing that they would ask! 

And what blessed fruits and consequences might reasonably be hoped for, from such united prayers! Might it not be hoped, that they would open the doors and windows of heaven, that have so long been shut up, and been as brass over the heads of the inhabitants of the earth, as to spiritual showers; and that God, in answer to such prayers, would speak the word, and say, Drop down ye heavens from above, and let the skies pour down righteousness"? [Isaiah 45:8].

As there is a great need of God's people's uniting their cries to God for spiritual blessings at this day, so I can't but think that there is much in the present aspects of divine providence to encourage them in it. For although there are many dark clouds, and God's Spirit is greatly withdrawn from some places where it has lately been remarkably poured out, and Satan seems at present greatly to rage and prevail; yet God is still carrying on his work, if not in one place, yet in another. 

Though it seems in some measure to cease in the west of Scotland, yet it is carried on in the north, and breaks out in some parts of the United Netherlands. And since the work has ceased very much in New England,

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it has broke out wonderfully in Virginia, and has prevailed there, for, I suppose, more than a year and half. The work that is lately broke out among them, was begun by the labors of one Mr. [William] Robinson a young minister that went down among them from Pennsylvania, the last year, and spent much time in preaching there, with great success, multitudes being greatly awakened as he preached from place to place, a great thirst appearing in the people after the means of grace, and eagerness to hear the Word preached, and fondness to wards the instrument of their awakening. 

This Mr. Robinson, by all that I can learn of him, from those whose intelligence and judgment I rely upon, is a man of sprightly abilities, fervent piety, and very solid, judicious and prudent.

The governor [William Gooch] encouraged Messrs. [Gilbert] Tennent and [Samuel] Finley to preach in Virginia and invited them to make his house their home, when it was in their way. Accordingly they continued preaching for some time in the country with great success; and, by the last accounts that I heard, the work continued to go on wonderfully there. Mr. [Samuel] Buell, I hear, is gone down into those parts, designing to continue there this winter. He is one that you have probably heard of, has been a zealous and successful preacher in New England.

Besides the work in Virginia, Mr. William Tennent in the Jerseys, has lately had great success among his people; a greater work having been lately carried on among them than at any time these seven years past. And the above-mentioned Mr. Robinson, besides his success in Virginia, has lately had great success in the parts below Philadelphia, in Pennsylvania. The provinces of New Jersey, Pennsylvania, Maryland and Virginia, are become exceeding populous; and there are great numbers in those provinces that show a forwardness to hear the Word preached; but there are few ministers. "The harvest is plenteous, but the laborers few" [Matthew 9:37].

The ministers of the three forementioned presbyteries, that are friends to the late work, who have lately formed themselves into a new synod, who had their first meeting September last, at Elizabeth, in New Jersey; I say these ministers, taking into consideration the very calamitous circumstances of those provinces, by reason of the scarcity of ministers, have formed a design of erecting a college there, for the educating young men for the ministry, hoping, through the influence of some particular gentlemen, to obtain a charter for the establishment of such a society from the king. I think the design to be very

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glorious, and very worthy to be encouraged, and promoted by all the friends of Zion. 

In the meantime, these ministers have determined that private academies should be kept in certain ministers' houses, for the instructing and educating young candidates for the ministry, till this design of a more public school can be ripened. Accordingly they have determined that such academy should be kept by Mr. [Jonathan] Dickinson, Mr. [Aaron] Burr, Mr. [Samuel] Blair, and Mr. Finley; all of them excellent men, well capable of, and fitted for such business.

Besides those things that have a favorable aspect on the interest of religion in these parts, among the English, and other inhabitants of European extract, Mr. [David] Brainerd, a missionary employed by the Society in Scotland for Propagating Christian Knowledge to Breach to the Indians, has lately had more success than ever. This Mr. Brainerd is a young gentleman of very distinguishing qualifications, remarkable for his piety, and eminent zeal for the good of souls, and his knowledge in divinity, and solidity of his judgment, and prudence of conduct. And I hope he will be improved to be a great blessing. 'Tis [fitting] that he should have all the encouragement from those that employ him, that shall put him under the best advantage in his work.

While I am speaking of the late wonderful works of God in America, I cannot pass over one, which, though it be of a different kind from those already mentioned; yet is that wherein the Most High has made his hand manifest, in a most apparent and marvelous manner, and may be reckoned among the evidences of its being a day of great things, and of the wonderful works of God in this part of the world. 

What I have reference to, is the success of the late expedition, from New England, against Cape Breton; a place of vast importance, and a place from whence New England, and all the English colonies on the American continent, have been chiefly, and almost only infested by our French enemies since the beginning of the war. I have had much opportunity to be well-informed of the circumstances of this affair, about twenty of my parishioners being present at the siege and surrender of the place: and among others, a major of one of the regiments [Seth Pomeroy], and the general's chaplain [Joseph Hawley], both worthy pious men. 

There was very discernibly an extraordinary spirit of prayer given the people of God in New England, with respect to this undertaking, more than in any public affair within my remembrance; and many praying pious persons were immediately concerned in it; others, several of the chaplains and principal officers. 

Some of the chief officers that I am well acquainted with, and conversed

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with a little before they embarked, seemed to have special and extraordinary assistance, to commit themselves to God in the under taking, to resign their lives to his disposal, and trust in him; and I was informed of the same in many others. Providence made provision for the expedition, by giving us an extraordinary plenty the summer be fore; and they were remarkable providences that led us into the design. 

The state of the place was strangely concealed from us, which if it had been known, would have effectually prevented the design. We seem to be under great advantages to be informed; for we had many that very lately had been prisoners there, and others that had traded, and been very conversant there, and some that had dwelt there a considerable time, and our governor [William Shirley] and General Assembly were very diligent in making inquiry, and all seemed to be well satisfied that we had full information; and yet the representations that were relied upon as true, were exceeding wrong. 

It was unaccountable that so many that had been conversant there, should be kept in such ignorance. If one half of the strength of the place had been known, the expedition had never been thought of; or if they had imagined the number of soldiers and inhabitants there, or if the expensiveness of the undertaking had been conceived of, it never would have been meddled with; for it soon abundantly exceeded the expectations of our General Assembly. 

After all, when the affair was first proposed to the Assembly, it was not fallen in with; it was thought too great an undertaking. But afterwards, the affair was unexpectedly reconsidered, and then it was carried by a majority of one single vote among fourscore representatives; and such a majority would not have been obtained, had not several of the members of the House, that were against it, been at that time providentially absent; nor yet would it have been, had it not been so ordered, that one of the voters present, that had been against it on a committee, changed his mind and voted for it in the House. 

After the affair was determined, it was surprising to see how the people were spirited to offer themselves. When the determination of the General Court was first noised abroad, it was not known but that men would be impressed into the service; and many, through fear of being impressed, hid themselves, particularly there were many in a neighboring town, viz. Westfield, that were so afraid of being obliged to go in the expedition, that they ran away, and hid themselves in the woods; and yet afterwards, when orders came for enlisting volunteers, eleven of those same persons that had hid themselves, came and voluntarily offered their service. 

There were also such in stances in other towns.

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We were marvelously smiled upon in our preparations for the expedition; so that within two months, from the resolution of the government (which was January 29) the whole military force was under sail. It was wonderful, that during this whole time of preparation, which was in those usually stormy months of February and March, we had a constant series of moderate and fair weather, such as was scarce ever know at that time of year: so that there was hardly any impediment from the weather to our officers, in going about and enlisting, or our soldiers in marching, or our coasters in bringing provisions, or the Committee of War in their various preparations, till all were ready to sail; not so much as the loss of one day, either by snow, rain, or cold. 

Some who have preserved an account of the Weather for more than twenty years, have been surprised to behold the difference between the months of February and March this year, and the foregoing ones; this a continued course of good weather, those as continually intermixed with storms of snow, or rain, or severity of cold. And we seemed in other respects to be strangely succeeded in our preparations. 

Some have been heard to express themselves with wonder, how things would happen; just as they wanted some kind of materials or provision, an unexpected vessel would come in, and bring them.

It was strange, that while this affair was managing in New England, and the whole country full of the noise of it, it should be concealed from our French enemies, in Cape Breton and Canada. It was very early known in Albany, a place where the Indians that live in Canada are abundantly conversant; so that it was very much concluded by some of the most discerning and judicious of our rulers, that they had notice of our design in Canada, long before our forces embarked; which, if it had been, would in all probability have frustrated the whole design. But it proved afterwards, that it was wonderfully concealed from them, not only till our forces sailed, but a long time after, till it was too late for them to send any succors to their friends. 

And the design was also kept wholly concealed from the French in Cape Breton; which was in some respects more wonderful; especially considering how many friends they had, French and Indians in Nova Scotia, on the borders of New England; and not only so, but the Indians in the eastern parts of this province, that have always been friends with the French, and have since openly sided with them, and must needs know of our design

'Tis unaccountable, that none of these should inform our enemies.

Our soldiers were wonderfully preserved from the smallpox, which is a distemper very fatal to the people of New England, and was in

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Boston, as our troops were gathering there, both by land and water, and continued all the while they were quartering and anchoring there, very few of the officers or soldiers having had it. 

And 'tis thought the time was never known, when so many persons, in so many different parts of the town, were ill with this distemper, and it was notwithstanding stopped in its progress. If it had prevailed, and got among the soldiers, it would unavoidably have put an end to the expedition.

When the expedition was first determined by our authority they were not sure they should have the assistance of one man-of-war; without which our forces would (as it proved by what appeared afterwards) [have] been easily swallowed up by their enemies. 

Indeed the governor, soon after the expedition was fully determined, dispatched a packet for England, to the Lords of the Admiralty desiring their assistance. And it was so ordered in providence (which was perhaps much in favor to the design), that there had been a change made a little before in the Board of Admiralty, and such commissioners introduced, that were thought to be much spirited for the interest of the nation, and sincerely to seek the success of the war against the French. 

However, if we had no assistance of men-of-war, till those arrived that the Lords of the Admiralty sent, it would have been too late (as events proved), to have saved our forces from their enemies. Our governor at the same time that he sent a packet to England, sent another to the West Indies to Commodore [Peter] Warren, in hopes of persuading him to send some assistance of men-of-war; but the Commodore sent back the packet-boat with a denial, thinking himself not warranted to come without orders from England. 

But so wonderfully was it ordered that within a few days after messenger was sent back with his discouraging answer, the Commodore received express orders from the Lords of the Admiralty, forthwith to come to Boston, to act in concert with our governor, for the defense of these northern English settlements; not that they knew anything of the intended expedition against Cape Breton, but only expected, that the French would that spring make an attempt on Annapolis, and would endeavor extraordinarily to annoy our seacoasts. 

Thus the designs that our enemies were forming against us, were made an occasion of their ruin, and our great advantage. They were taken in the pit that they had digged; for had it not been for their extraordinary designs against us, Commodore Warren would not have had orders at that time to come hither, which if it had not been, our forces must have fallen a prey to the French, and Cape Breton not have been taken. The Commodore having received

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these orders, with all speed sent the news of it to Governor Shirley; which, when it arrived was like life from the dead to him and others, that were ready to sink in distress and discouragement.

Commodore Warren, after receiving the forementioned orders, soon set sail, with three ships from the West Indies, for Boston. But still if he had not been prevented from coming to Boston, as he intended before he went to Cape Breton, he would have been too late there, to have prevented the Vigilant (a strong ship from France of sixty-four guns, with all manner of warlike stores) from getting into the harbor, which if it had done, would (as is judged on all hands) [have] prevented the taking of the place. But so wonderfully was it ordered, that Commodore Warren in his voyage hither, near Cape Sable on April 12th, met with a fisherman, who informed him of our army's being gone to Canso the week before; that on board the fisherman, there was one of the best of pilots, who had got out of the way of our Committee of War, to avoid being pressed for the service. 

On which information, and being now furnished with a good pilot, so wonderfully thrown in his way, the Commodore dropped his design of coming to Boston, tacked about, and went directly to our forces to Canso, to their great joy; and then without stopping there, went on to his station before Louisburg, to block up that harbor. The Commodore also, by the said fisherman, sent his order for the king's ships that should be found in these ports, forthwith to follow them. The order came to the Eltham, a forty-gun ship at Piscataqua, after she was actually got to sea, having set sail for England, as convoy to the mast-fleet. The order reached her by a boat, sent after her from the shore, before she was got quite out of call, on which she bore after the Commodore, and quickly joined him; so that now our army had four men-of-war, under God, to protect them.

It was remarkable, that when so many vessels sailed from this province, New Hampshire and Connecticut, being in all about eighty sail, in a time of year that used to be the most turbulent and tempestuous of any, all arrived safe (through a course of five or six hundred miles on the ocean) at Canso, the place of concourse, a place about sixty miles on this side Cape Breton without the loss of more than one soldier, and three seamen, and fifteen sick. 

And 'tis to be observed, that the Connecticut forces very narrowly escaped being taken by a French ship of force, that came in sight of them in their voyage; but were kept in play by some vessels of ours, of inferior force, till the fleet of transports got out of reach. And 'tis remarkable, that of all the vessels that have been employed in this affair (who had their voyages at a very difficult time

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of year), transports and vessels of force from New England, packet boats to and from England and the West Indies, men-of-war from the West Indies and England to Cape Breton, not one of them failed in any of those voyages, either by being cast away or taken.

It seemed to be ordered wholly in favor to the design, that our forces that went from this government were detained by contrary winds for near three weeks at Canso. If they had sailed before, as appeared they would have found the harbors and bays full of ice, and could not have landed, so that they would only have discovered themselves to the enemy, and given them timely notice to prepare for their defense, without being able to come near them, which (as after-events confirm) would wholly have defeated the design; and besides, the weather, while they lay in Canso harbor, was exceeding bad, being very cold, with storms and snow; so that if the wind had been fair, and they could have landed at Cape Breton, they could not have lived ashore so ill provided as they were with tents. 

By this means the enemy would have had a vast advantage against them; but God held them at Canso, till the Connecticut forces and Commodore Warren were come up, and till the bays were clear of ice, and till the time was come that he intended the weather should be good, so that our men could live ashore, and then the wind sprung up fair to carry them to Cape Breton.

While our forces lay at Canso, their cruisers were succeeded to intercept and take many French vessels that were coming to Cape Breton, and in them to take some things that the army greatly needed; and particularly it is judged by some of the officers that were there, that are persons of good judgment, that the army could not have subsisted (so exposed as they were to cold at that time of year in that cold climate) without the rum they took from the enemy.

It was very strange, that when our army lay so long at Canso, within sight of the island Cape Breton, they should be wholly concealed from the French on that island; so that the people of Louisburg had no notice of the expedition against them, till they were surprised with the sight of the fleet coming upon them, and entering the bay where they landed.

Our forces, when they went from Boston, had orders to land in the night, and go upon a certain plan of operations, established on the false representations we had had of the state of the place. Accordingly they set sail from Canso, with a design to land in the night, and prosecute their plan; which if they had done, it is judged it would have proved fatal to the design; therefore divine providence prevented it,

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by causing the wind suddenly to die away, in the midst of their way from Canso to Chappe-rouge Bay, where they intended to land; so that they could not land in the night, but were obliged to land in the daytime which proved greatly for their advantage.

When they came into the bay, about five miles from Louisburg, in the daytime, in the sight of their enemies, the French were seized with such surprise, that they seemed hardly to know what they did, and were left to act very foolishly. 

They sent out eighty-eight persons to resist their landing, when, if they had consulted their interest, they should have sent seven or eight hundred, which might have rendered the landing of our men extremely difficult. These eighty-eight men were left to discover themselves, and appear openly; whereas if they had concealed themselves, and lain in ambush, as there were places enough convenient for their so doing, they might have cut off many of our men. 

Our men were, on this occasion, wonderfully animated with courage, and between twenty and thirty that first landed, boldly encountered those eighty-eight of the French, and killed eight of them, without the loss of a man on their side, and drove the rest back to the town in a great fright, setting all the city and garrison into a terrible consternation; so that in their fright they immediately deserted the Grand Battery, a fort about a mile and half from the city, on the other side the harbor; a fortress of great strength, and the principal fortification that defended the harbor, furnished with thirty-two great cannon, thirty of them forty-two-pounders; a fortress which might have maintained itself alone against all our army. 

Our men soon perceiving the fortress to be deserted, took possession of it the next morning; and without this, none imagines that ever the city would have been taken. 

It was principally by the weapons the French left there, that our army annoyed their enemies; and all say they could have done nothing without them. And if the French had kept this fort, they would have had the advantage vastly to have annoyed our army in their siege, and kept them at a distance from the city. 

'Tis not imagined, that the French would ever so foolishly have left this fortress, had it not been for their surprise, through the unexpected arrival of our forces, and those that came out to resist our landing, being driven back in so great a fright: so that here appeared the advantage of the above-mentioned concealment of the expedition; and also hereby it appears, how it was in favor to us, that the French came out to oppose our forces at their landing as they did.

The enemy spiked up their cannons before they left the fort, but did

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not do it effectually. Our men soon got them all clear again. They carried away most of their powder, or threw it into the sea; but left what was much more needed by our men, viz. their balls, suited to the bores of their huge pieces (for our army had none such) and shells, that happened to be suited to the bores of our mortars; and did not knock off the trunnions of their cannon, nor destroy the carriages.

It was a remarkable favor of providence, that our men discovered that the Grand Battery was deserted, and took possession of it, just as they did; for if this discovery had been delayed but an hour or two longer, the enemy would have repossessed themselves of it, and so our whole design probably have been defeated. For just after our soldiers had taken possession of this fort, the enemy, being on consideration aware of their fatal error in leaving of it, were coming out in great numbers in many boats to recover it, but were repulsed by a handful of our men.

Soon after the siege began, the officers of the army, in a council of war, had determined a general assault to be made by scaling the walls; which, though it appeared to be a very adventurous and dangerous attempt, yet was thought necessary to hasten the taking of the city, because, from what they had heard, they were in daily expectation of a strong French fleet, greater than our naval force before the harbor could resist. (The Commodore also was in expectation of orders from England, sending him elsewhere.) 

But just as they were going to put this in execution, the officers, unexpectedly, changed their minds, and presently after several men-of-war arrived from England, to add to our naval strength (with orders to the Commodore to continue in his present station, at assisting in the siege of Louisburg), and put the army out of fear of the French fleet; and so this desperate attempt was prevented, which if it had gone on, would have proved fatal to our army, as all are sensible since the strength of the city is fully known.

When the army began to fall short of ammunition, and were like to be run out, God sent the Vigilant, the strong French ship from France before mentioned, with all manner of warlike stores, and plenty of ammunition, which fell into the hands of our fleet, and so our army was supplied with what they wanted, to enable them to carry on the siege, which otherwise they could not have done. (And the ship itself was added to our fleet, and was the strongest and best ship in the whole fleet.) This ship, and her warlike stores, was intended to be improved against the English settlements. 

Thus again our enemies fell into the pit which they digged.

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Another remarkable incident, by which that which our enemies had done, was an occasion of a great advantage to our army against them, was this: the French, for some reason or other, had sunk a number of cannon in the sea by the Lighthouse Point, over against the Island Battery (a strong battery that defended the mouth of the harbor). These cannon were providentially discovered by our men, which gave them the hint of erecting a battery on the Lighthouse Point. 

Accordingly they got up these cannon out of the water; and though while they were at work at it, they were right before the mouths of the cannon of the Island Battery, within about half a mile, yet they went through with the business, without the loss of a man. 

The enemy in the city also seeing what they were about, came out a great number of them in boats to resist them; but after they were landed, our men ran between them and their boats to hinder their return. Upon which the French immediately fled to the woods, and so the town was weakened; and then our men erected a battery on the Lighthouse Point, which being higher ground than the Island Battery, they had a great advantage to annoy them from thence, and did greatly annoy and distress them, which was one of the chief means of their being brought to capitulate.

Our soldiers seemed to be inspired with resolution, eagerness and activity, in a kind of miraculous manner, greatly to the surprise of their enemies, and were marvelously supported, during the long siege of seven weeks, under their extraordinary and Herculean labors and fatigues–in carrying stores, drawing cannon by their own strength over hills and valleys, among rocks, and even drawing great forty-two-pounders for two miles, through morasses, up to the middle in mire, and in digging trenches, and erecting batteries, and watching continually against the enemy, not only in the town, but the French and Indians from the country, in the woods, that were lurking about them seeking advantages against them–our men being unexperienced in war, having never seen a siege before in their lives, and very few of them ever before engaged in any warlike enterprise of any kind, and a great many of them never heard the report of a cannon before.

But the miracle of their preservation, in the midst of so many continued great dangers, was yet greater. Our nearest batteries were erected within thirty rods of the town-wall; and the enemy were constantly, day and night, discharging their cannon and small arms from the town-wall, and their mortars from the many strong fortifications in and about the town; and the air was, as it were, continually full of bombs, and other instruments of death, and our soldiers were abundantly

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exposed at their batteries, and moving from place to place. 

But yet the whole number that were killed by the enemy's fire, from the town and forts, during the whole siege (excepting what were killed at an unsuccessful attempt, made in the night, on the Island Battery), did not amount to twenty. Our men at length were so used to their bombs and cannonballs, and found them harmless for so long a time, that they learned at length but little to regard them; so wonderfully did God cover their heads.

Things were wonderfully ordered from time to time, so as tended to keep up the courage of the army, during this long siege, and to revive their spirits, and give new life to them, when their spirits and courage began to fail; when they were very much beat out, and things looked dark, something new that was prosperous or promising would happen to encourage them, either some additional force would arrive, some men-of-war would be added to the fleet, or some new prizes would be taken, or some remarkable advantage gained against the enemy. 

And as was observed, that such things happened from time to time, at critical seasons, when most needed to encourage the army. Once in digging a trench, our men came upon a rock, which they fatigued themselves in vain, in endeavoring to remove, and labored till they were quite discouraged; and just as they had left it, there came a bomb from the enemy, and fell under that very rock, in the most suitable spot, so as at once to do their work for them, and cast the rock quite out of the way; so that then their work lay fair before them, and they went on with digging their trench.

There once happened something very discouraging to the army, and that was, that they split their large mortar, that they chiefly depended on, and had none but small mean ones left. But it so wonderfully happened, that a mortar of just the same size, was that very day put on board at Boston, to be sent to them, without the people at Boston knowing anything of this special need; which mortar they soon joyfully received; and it was with that mortar, that they afterward chiefly distressed the enemy, from the battery they had erected at the Lighthouse Point, and drove them from the Island Battery, that defended the mouth of the harbor.

God's providence in disposing the circumstances of the surrender of the place, was wonderful. There was an army that had gathered, and laid siege to Annapolis, in Nova Scotia, the last spring, in expectation of a strong naval force from France to assist them, as had been before determined by the French. This army was made up partly of French

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and Indians from Canada, and partly of the Indians of Nova Scotia, that are at war with us. This army was disappointed of the expected ship from France; some of them were taken by our squadron, under Commodore Warren (the Vigilant forementioned was one of them), others were driven away. 

And the French at Cape Breton sent for this army come to their relief; so that siege was raised, and Annapolis and Nova Scotia saved, and the army were on their way to Cape Breton, and if they had arrived before the surrender of the city, they had, in all probability, disappointed our enterprise. 

But our fleet and army before Louisburg, being wearied with the length of the siege, the sea and land officers met in council, and determined, without further delay, to make a general assault upon the city, and attempt to take it by storm. But this desperate attempt was wonderfully and happily prevented; for just as the council of war was broke up, before Commodore Warren was gone off the ground, came out a flag of truce from the city, desiring a cessation of acts of hostility, till they might meet together, to consider what proposals to make to the English, as terms of the surrender of the city; and the consequence was, that they soon agreed to give up the city, and all its fortifications, and king's stores, and the whole country depending, on condition of their being transported, with their movable effects, to France. 

Thus God gave into our hands the place of greatest importance of any that the French have in North America, the principal fountain of the king of France's wealth, from these parts of the world, and the key to all his northern colonies, and the chief annoyance of the British colonies. 

When our men entered the city, they were amazed at the strength of it, and to see how they should have been exposed, if providence had not prevented their design that was resolved upon, of scaling the walls. The walls, which were of a most prodigious thickness, they found to be about twenty-five foot high, very much higher than they had imagined, by reason of a trench, of about twelve foot deep, and a vast wraith under the walls, that they were not aware of; so that their ladders would have proved vastly too short; and it would have been a wonder if so much as one of the land army had got into the city. 

And, besides the strength of the place, it was found, that there were many more soldiers, and others, capable of bearing arms, in the city and country about, than in our whole army.

Another wonderful circumstance of the taking of this place, was this, that during this long siege, our army had almost a constant series of fair good weather, there being scarce any rain, so as to incommode

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our army during the whole time, which was to the amazement of the French; for it was a time of year, wherein, in all former years, used to be almost perpetual rains and fogs. And the French inhabitants agreed, that there never had been any instance of such weather at that time of the year, since the place was settled. And it was apparent to the French, by this and other things, and much taken notice of by them, that God fought for the English, and some of them said, "that their God was turned an Englishman." 

Though it was constantly such good weather, during the seven weeks of the siege, yet (as the major general of the army told me)4 as soon as ever they had entered the city, before the general had reached his quarters, it began to rain, and continued raining almost constantly for eight days together, which, if it had been before the surrender of the city, would have filled our trenches with water, have stopped all business, and extremely incommoded and distressed the army (who were very ill-provided with tents, and very many of them at that time sick), and must have confounded the whole affair. 

Some of the French took notice of this, and said one to another, "If we had held out a little longer, we should have done well enough"; but others replied, "No; for if the English had continued in the siege, it would still have been fair weather." Thus the clouds and winds, and sun, moon and stars in their courses, from the beginning, fought for us. 

While we were preparing in New England, for two months, was a constant series of good weather, in February and March, such as was never known at that time of year. And the winds and weather favored us in all our voyages, that were made about this affair; while God detained the army for three weeks at Canso, till the harbors at Cape Breton were cleared of ice; when good weather was not needed, then was a constant series of bad weather, but after they landed at Cape Breton, till the city surrendered, was again constant good weather; but as soon as they entered the city, and did not stand in need of good weather any longer, then they had no more of it.

This place, since it has fallen into our hands, has proved a snare to our enemies abroad; for they not knowing that it was taken, nor imagining that it could be taken, have resorted thither, as they used to do, with their wealth, from the East and West Indies; two East-India ships and one South-Sea man, immensely rich, besides several other vessels, have come there, into our mouths. And now we are freed from the

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noise of the archers, or gunners, on board their ships of war, that infested us, and made havoc on our coasts the last year.

Thus, Sir I have given you a particular account of this affair, it being perhaps a dispensation of providence, the most remarkable in its kind, that has been in many ages, and a great evidence of God's being one that hears prayer; and that it is not a vain thing to trust in him; and an evidence of the being and providence of God, enough to convince any infidel; and a great argument with me, among other things, that we live in an age, wherein divine wonders are to be expected; and a dispensation wherein God has so apparently manifested himself, that it appears to me it ought not to be concealed, but to be declared in the world amongst his people, to his praise.

We have lately heard of the Pretender's eldest son5 his entering Scotland, and being joined there by a number of Highlanders. How far God may punish the nations of Great Britain by him, we cannot tell. We have not yet heard of the rebellion's being suppressed, but are ready to hope, by the aspect of affairs, from what we hear, that it is done before this time. It is a day of great commotion and tumult among the nations, and what the issue will be we know not: but it now becomes us, and the church of God everywhere, to cry to him, that he would overrule all for the advancement of the kingdom of Christ, and the bringing on the expected peace and prosperity of Zion.

I desire, honored Sir, that you would favor me with some further accounts of the progress of religion in the north of Scotland, and in the Netherlands, and in general of the state of things on your side the world, relating to late revivals of religion. And please send me a particular account of things relating to the Concert for joint prayer, whether it be like to be upheld, how far it is spread, etc. And remember in your prayers, dear Sir,


Saturday, March 28, 2026

Foreknowledge of restoration

 Excerpt:

And all the predictions of Christ and his apostles, to the like purpose, must be without knowledge: as those of our Saviour comparing the kingdom of God to a grain of mustard seed, growing exceeding great, from a small beginning; and to leaven, hid in three measures of meal, till the whole was leavened, etc. 

And the prophecies in the Epistles concerning the restoration of the nation of the Jews to the true church of God, and the bringing in the fulness of the Gentiles; and the prophecies in all the Revelation concerning the glorious change in the moral state of the world of mankind, attending the destruction of Antichrist, the kingdoms of the world becoming the kingdoms of our Lord and of his Christ; and its being granted to the Church to be arrayed in that fine linen, white and clean, which is the righteousness of saints, etc.

Corol. 1. Hence that great promise and oath of God to Abraham, Isaac and Jacob, so much celebrated in Scripture, both in the Old Testament and New, namely, that in their seed all the nations and families of the earth should be blessed, must be made on uncertainties, if God don't certainly foreknow the volitions of moral agents.

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SECTION 11. THE EVIDENCE OF GOD'S CERTAIN FOREKNOWLEDGE OF THE VOLITIONS OF MORAL AGENTS

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That the acts of the wills of moral agents are not contingent events, in that sense, as to be without all necessity, appears by God's certain foreknowledge of such events.

In handling this argument, I would in the first place prove, that God has a certain foreknowledge of the voluntary acts of moral agents; and secondly, show the consequence, or how it follows from hence, that the volitions of moral agents are not contingent, so as to be without necessity of connection and consequence.

First, I am to prove, that God has an absolute and certain foreknowledge of the free actions of moral agents.

One would think, it should be wholly needless to enter on such an argument with any that profess themselves Christians: but so it is; God's certain foreknowledge of the free acts of moral agents, is denied by some that pretend to believe the Scriptures to be the Word of God; and especially of late. I therefore shall consider the evidence of such a prescience in the most High, as fully as the designed limits of this essay will admit of; supposing myself herein to have to do with such as own the truth of the Bible.

Arg. I. My first argument shall be taken from God's prediction of such events. Here I would in the first place lay down these two things as axioms.

(1) If God don't foreknow, he can't foretell such events; that is, he can't peremptorily and certainly foretell them. If God has no more than an uncertain guess concerning events of this kind, then he can declare no more than an uncertain guess. Positively to foretell, is to profess to foreknow, or to declare positive foreknowledge.

(2) If God don't certainly foreknow the future volitions of moral agents, then neither can he certainly foreknow those events which are consequent and dependent on these volitions. The existence of the one depending on the existence of the other, the knowledge of

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the existence of the one depends on the knowledge of the existence of the other; and the one can't be more certain than the other.

Therefore, how many, how great, and how extensive soever the consequences of the volitions of moral agents may be; though they should extend to an alteration of the state of things through the universe, and should be continued in a series of successive events to all eternity, and should in the progress of things branch forth into an infinite number of series, each of them going on in an endless line or chain of events; God must be as ignorant of all these consequences, as he is of the volition whence they first take their rise: all these events, and the whole state of things depending on them, how important, extensive and vast soever, must be hid from him.

These positions being such as I suppose none will deny, I now proceed to observe the following things.

1. Men's moral conduct and qualities, their virtues and vices, their wickedness and good practice, things rewardable and punishable, have often been foretold by God. Pharaoh's moral conduct, in refusing to obey God's command, in letting his people go, was foretold. God says to Moses (Ex. 3:19), "I am sure, that the king of Egypt will not let you go." Here God professes not only to guess at, but to know Pharaoh's future disobedience. In ch. Ex. 7:4, God says, "But Pharaoh shall not hearken unto you; that I may lay mine hand upon Egypt," etc. And ch. Ex. 9:30: Moses says to Pharaoh, "As for thee, and thy servants, I KNOW that ye will not fear the Lord." See also ch. Ex. 9:9. The moral conduct of Josiah, by name, in his zealously exerting himself in opposition to idolatry, in particular acts of his, was foretold above three hundred years before he was born, and the prophecy sealed by a miracle, and renewed and confirmed by the words of a second prophet, as what surely would not fail (I Kgs. 13:1-6, 32). This prophecy was also in effect a prediction of the moral conduct of the people, in upholding their schismatical and idolatrous worship till that time, and the idolatry of those priests of the high places, which it is foretold Josiah should offer upon that altar of Bethel. Micaiah foretold the foolish and sinful conduct of Ahab, in refusing to hearken to the word of the Lord by him, and choosing rather to hearken to the false prophets, in going to Ramoth-Gilead to his ruin (I Kings 21:20-22). The moral conduct of Hazael was foretold, in that cruelty he should be guilty of; on which Hazael says, "What, is thy servant a dog, that he should do this thing!" The Prophet speaks of the event as what he knew, and not what he conjectured.

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II Kings 8:12: "I know the evil thou wilt do unto the children of Israel: thou wilt dash their children, and rip up their women with child." The moral conduct of Cyrus is foretold, long before he had a being, in his mercy to God's people, and regard to the true God, in turning the captivity of the Jews, and promoting the building of the Temple (Isaiah 44:28 and Isaiah 45:13; compare II Chronicles 36:22II Chronicles 36:23 and Ezra 1:1-4). How many instances of the moral conduct of the kings of the north and south, particular instances of the wicked behavior of the kings of Syria and Egypt, are foretold in the eleventh chapter of Daniel? Their corruption, violence, robbery, treachery, and lies. And particularly, how much is foretold of the horrid wickedness of Antiochus Epiphanes, called there a "vile person," instead of "Epiphanes," or illustrious. In that chapter, and also in Daniel 8:9-14, 23, to the end, are foretold his flattery, deceit and lies, his having "his heart set to do mischief," and set "against the holy Covenant," his "destroying and treading under foot the holy people," in a marvelous manner, his "having indignation against the holy Covenant, setting his heart against it," and "conspiring against it," his "polluting the sanctuary of strength, treading it under foot, taking away the daily sacrifice, and placing the abomination that maketh desolate"; his great pride, "magnifying himself against God," and "uttering marvellous blasphemies against Him," till God in "indignation should destroy him." Withal the moral conduct of the Jews, on occasion of his persecution, is predicted. 'Tis foretold, that "he should corrupt many by flatteries" (Daniel 11:32-34). But that others should behave with a glorious constancy and fortitude, in opposition to him (v. 32). And that some good men should fall, and repent (v. 35). Christ foretold Peter's sin, in denying his Lord, with its circumstances, in a peremptory manner. And so, that great sin of Judas, in betraying his master, and its dreadful and eternal punishment in hell, was foretold in the like positive manner (Matthew 26:21-25 and parallel places in the other Evangelists).

2. Many events have been foretold by God, which were consequent and dependent on the moral conduct of particular persons, and were accomplished, either by their virtuous or vicious actions. Thus, the children of Israel's going down into Egypt to dwell there, was foretold to Abraham (Genesis 15), which was brought about by the wickedness of Joseph's brethren in selling him, and the wickedness of Joseph's mistress, and his own signal virtue in resisting her temptation. The accomplishment of the thing prefigured in Joseph's dream, depended

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on the same moral conduct. Jotham's parable and prophecy (Judges 9:15-20), was accomplished by the wicked conduct of Abimelech, and the men of Shechem. The prophecies against the house of Eli (I Samuel 2-3) were accomplished by the wickedness of Doeg the Edomite, in accusing the priests; and the great impiety, and extreme cruelty of Saul in destroying the priests at Nob (I Samuel 22). Nathan's prophecy against David (II Samuel 12:11-12) was fulfilled by the horrible wickedness of Absalom, in rebelling against his father, seeking his life, and lying with his concubines in the sight of the sun. The prophecy against Solomon (I Kings 11:11-13) was fulfilled by Jeroboam's rebellion and usurpation, which are spoken of as his wickedness (II Chronicles. 13:5-6; compare v. 18). The prophecy against Jeroboam's family (I Kings 14) was fulfilled by the conspiracy, treason, and cruel murders of Baasha (I Kings 15:27, etc.). The predictions of the prophet Jehu against the house of Baasha (I Kings 16 at the beginning) were fulfilled by the treason and parricide of Zimri (I Kings 16:9-13, 20).

3. How often has God foretold the future moral conduct of nations and peoples, of numbers, bodies, and successions of men; with God's judicial proceedings, and many other events consequent and dependent on their virtues and vices; which could not be foreknown, if the volitions of men, wherein they acted as moral agents, had not been foreseen? The future cruelty of the Egyptians in oppressing Israel, and God's judging and punishing them for it, was foretold long before it came to pass (Genesis 15:13-14). The continuance of the iniquity of the Amorites, and the increase of it until it "should be full," and they ripe for destruction, was foretold above four hundred years beforehand (Genesis 15:16Acts 7:6-7). The prophecies of the destruction of Jerusalem, and the land of Judah, were absolute (II Kings 20:17-19; ch. 22:15 to the end). It was foretold in Hezekiah's time, and was abundantly insisted on in the book of the prophet Isaiah, who wrote nothing after Hezekiah's days. It was foretold in Josiah's time, in the beginning of a great reformation (II Kings 22). And it is manifest by innumerable things in the predictions of the prophets, relating to this event, its time, its circumstances, its continuance and end; the return from the captivity, the restoration of the Temple, city and land, and many circumstances, and consequences of that; I say, these show plainly, that the prophecies of this great event were absolute. And yet this event was

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connected with, and dependent on two things in men's moral conduct: first, the injurious rapine and violence of the king of Babylon and his people, as the efficient cause; which God often speaks of as what he highly resented, and would severely punish; and secondly, the final obstinacy of the Jews. That great event is often spoken of as suspended on this (Jeremiah 4:15:17:1-711:1-617:24 to the end; 25:1-726:1-8, 13; and 38:17-18). Therefore this destruction and captivity could not be foreknown, unless such a moral conduct of the Chaldeans and Jews had been foreknown. And then it was foretold, that the people "should be finally obstinate," to the destruction and utter desolation of the city and land (Isaiah 6:9-11Jeremiah 1:181:197:27-29Ezekiel 3:7; and 24:13-14).

The final obstinacy of those Jews who were left in the land of Israel, and who afterwards went down into Egypt, in their idolatry and rejection of the true God, was foretold by God, and the prediction confirmed with an oath (Jeremiah 44:26-27). And God tells the people (Isaiah 48:34-8) that he had predicted those things which should be consequent on their treachery and obstinacy, because he knew they would be obstinate; and that he had declared these things beforehand, for their conviction of his being the only true God, etc.

The destruction of Babylon, with many of the circumstances of it, was foretold, as the judgment of God for the exceeding pride and haughtiness of the heads of that monarchy, Nebuchadnezzar, and his successors, and their wickedly destroying other nations, and particularly for their exalting themselves against the true God and his people, before any of these monarchs had a being (Isaiah, chs. 131447; compare Habakkuk 2:5 to the end, and Jeremiah 50 and 51). That Babylon's destruction was to be a recompense, according to the works of their own hands, appears by Jeremiah 25:14. The immorality which the people of Babylon, and particularly her princes and great men, were guilty of, that very night that the city was destroyed, their reveling and drunkenness at Belshazzar's idolatrous feast, was foretold (Jeremiah 51:3957).

The return of the Jews from the Babylonish captivity is often very particularly foretold, with many circumstances, and the promises of it are very peremptory (Jeremiah 31:35-40; and 32:6-15, 41-44; and 33:24-26). And the very time of their return was prefixed (Jeremiah 25:11-12; and 29:1029:11; II Chronicles 36:21Ezekiel 4:5-6; and Daniel 9:2). And yet the prophecies represent their return as consequent on

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their repentance. And their repentance itself is very expressly and particularly foretold (Jeremiah 29:12-1431:8-931:18-3133:850:4-5Ezekiel 6:8-107:1614:2214:23; and 20:4320:44).

It was foretold under the Old Testament, that the Messiah should suffer greatly through the malice and cruelty of men; as is largely and fully set forth (Psalm 22, applied to Christ in the New Testament, Matthew 27:3543Luke 23:34John 19:24Hebrews 2:12). And likewise in Psalm 69, which, it is also evident by the New Testament, is spoken of Christ (John 15:257:5, etc.; and John 2:17Romans 15:3Matthew 27:3448Mark 15:23John 19:29). The same thing is also foretold, Isaiah 53 and 50:6; and Micah 5:1. This cruelty of men was their sin, and what they acted as moral agents. It was foretold, that there should be an union of heathen and Jewish rulers against Christ (Psalm 2:1-2, compared with Acts 4:25-28). It was foretold, that the Jews should generally reject and despise the Messiah (Isaiah 49:5-649:7 and 53:1-3Psalm 22:6-7 and 69:4869:1969:20). And it was foretold, that the body of that nation should be rejected in the Messiah's days, from being God's people, for their obstinacy in sin (Isaiah 49:4-7 and 8:14-16, compared with Romans 10:19; and Isaiah 65 at the beginning, compared with Romans 10:20-21). It was foretold, that Christ should be rejected by the chief priests and rulers among the Jews (Psalm 118:22, compared with Matthew 21:42Acts 4:11I Peter 2:47).

Christ himself foretold his being delivered into the hands of the elders, chief priests and scribes, and his being cruelly treated by them, and condemned to death; and that he by them should be delivered to the Gentiles; and that he should be mocked, and scourged, and crucified (Matthew 16:21 and 20:17-19Luke 9:22John 8:28), and that the people should be concerned in and consenting to his death (Luke 20:13-18), especially the inhabitants of Jerusalem (Luke 13:33-35). He foretold, that the disciples should all be offended because of him that night that he was betrayed, and should forsake him (Matthew 26:31John 16:32). He foretold that he should be rejected of that generation, even the body of the people, and that they should continue obstinate, to their ruin (Matthew 12:45, 21:33-42 and 22:1-7Luke 13:25-3517:2519:142719:41-44; 20:13-18 and 23:34-39).

As it was foretold in both Old Testament and New, that the Jews should reject the Messiah, so it was foretold that the Gentiles should receive him, and so be admitted to the privileges of God's people; in places too many to be now particularly mentioned. It was foretold

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in the Old Testament, that the Jews should envy the Gentiles on this account (Deuteronomy 32:21 compared with Romans 10:19). Christ himself often foretold, that the Gentiles would embrace the true religion, and become his followers and people (Matthew 8:10-1221:41-43 and 22:8-10Luke 13:2814:16-24 and 20:16John 10:16). He also foretold the Jews' envy of the Gentiles on this occasion (Matthew 20:12-16Luke 15:26 to the end). He foretold, that they should continue in this opposition and envy, and should manifest it in cruel persecutions of his followers, to their utter destruction (Matthew 21:33-4222:6 and 23:34-39Luke 11:49-51). The Jews' obstinacy is also foretold (Acts 22:18). Christ often foretold the great persecutions his followers should meet with, both from Jews and Gentiles (Matthew 10:16-18, 21, 22, 34-36 and 24:9Mark 13:9Luke 10:312:1112:49-53; and Luke 21:1216-17John 15:18-21; and 16:1-4, 20-2216:33). He foretold the martyrdom of particular persons (Matthew 20:23John 13:36; and John 21:1821:1922). He foretold the great success of the gospel in the city of Samaria, as near approaching; which afterwards was fulfilled by the preaching of Philip (John 4:35-38). He foretold the rising of many deceivers, after his departure (Matthew 24:4-511), and the apostasy of many of his professed followers (Matthew 24:10-12).

The persecutions, which the Apostle Paul was to meet with in the world, were foretold (Acts 9:16-23 and 21:11). The Apostle says to the Christian Ephesians (Acts 20:29-30), "I know, that after my departure shall grievous wolves enter in among you, not sparing the flock: also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." The Apostle says, he knew this; but he did not know it, if God did not know the future actions of moral agents.

4. Unless God foreknows the future acts of moral agents, all the prophecies we have in Scripture concerning the great Antichristian apostasy; the rise, reign, wicked qualities and deeds of the Man of Sin, and his instruments and adherents; the extent and long continuance of his dominion, his influence on the minds of princes and others, to corrupt them, and draw them away to idolatry, and other foul vices; his great and cruel persecutions; the behavior of the saints under these great temptations, etc., etc.: I say, unless the volitions of moral agents are foreseen, all these prophecies are uttered without knowing the things foretold.

The predictions relating to this great apostasy are all of a moral nature, relating to men's virtues and vices, and their exercises, fruits

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and consequences, and events depending on them; and are very particular; and most of them often repeated, with many precise characteristics, descriptions, and limitations of qualities, conduct, influence, effects, extent, duration, periods, circumstances, final issue, etc., which it would be very long to mention particularly. And to suppose, all these are predicted by God without any certain knowledge of the future moral behavior of free agents, would be to the utmost degree absurd.

5. Unless God foreknows the future acts of men's wills, and their behavior as moral agents, all those great things which are foretold in both Old Testament and New concerning the erection, establishment, and universal extent of the kingdom of the Messiah, were predicted and promised while God was in ignorance whether any of these things would come to pass or no, and did but guess at them. For that kingdom is not of this world, it don't consist in things external, but is within men, and consists in the dominion of virtue in their hearts, in righteousness, and peace, and joy in the Holy Ghost; and in these things made manifest in practice, to the praise and glory of God. The Messiah came to save men from their sins, and deliver them from their spiritual enemies; that they might serve him in righteousness and holiness before him: he gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. And therefore his success consists in gaining men's hearts to virtue, in their being made God's willing people in the day of his power. His conquest of his enemies consists in his victory over men's corruptions and vices. And such success, such victory, and such a reign and dominion is often expressly foretold: that his kingdom shall fill the earth; that all people, nations and languages should serve and obey him; and so, that all nations should go up to the mountain of the house of the Lord, that he might teach them his ways, and that they might walk in his paths: and that all men should be drawn to Christ, and the earth be full of the knowledge of the Lord (by which, in the style of Scripture, is meant true virtue and religion) as the waters cover the seas; that God's law should be put into men's inward parts, and written in their hearts; and that God's people should be all righteous, etc., etc.

A very great part of the prophecies of the Old Testament is taken up in such predictions as these. And here I would observe, that the prophecies of the universal prevalence of the kingdom of the Messiah, and true religion of Jesus Christ, are delivered in the most

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peremptory manner, and confirmed by the oath of God. Isaiah 45:22 to the end: "Look to me, and be ye saved, all the ends of the earth; for I am God, and there is none else. I have SWORN by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow; and every tongue shall swear. SURELY, shall one say, in the Lord have I righteousness and strength: even to him shall men come," etc. But here this peremptory declaration, and great oath of the Most High, are delivered with such mighty solemnity, to things which God did not know, if he did not certainly foresee the volitions of moral agents.

And all the predictions of Christ and his apostles, to the like purpose, must be without knowledge: as those of our Saviour comparing the kingdom of God to a grain of mustard seed, growing exceeding great, from a small beginning; and to leaven, hid in three measures of meal, till the whole was leavened, etc. And the prophecies in the Epistles concerning the restoration of the nation of the Jews to the true church of God, and the bringing in the fulness of the Gentiles; and the prophecies in all the Revelation concerning the glorious change in the moral state of the world of mankind, attending the destruction of Antichrist, the kingdoms of the world becoming the kingdoms of our Lord and of his Christ; and its being granted to the Church to be arrayed in that fine linen, white and clean, which is the righteousness of saints, etc.

Corol. 1. Hence that great promise and oath of God to Abraham, Isaac and Jacob, so much celebrated in Scripture, both in the Old Testament and New, namely, that in their seed all the nations and families of the earth should be blessed, must be made on uncertainties, if God don't certainly foreknow the volitions of moral agents. For the fulfillment of this promise consists in that success of Christ in the work of redemption, and that setting up of his spiritual kingdom over the nations of the world, which has been spoken of. Men are blessed in Christ no otherwise than as they are brought to acknowledge him, trust in him, love and serve him, as is represented and predicted in Psalm 72:11: "All kings shall fall down before him; all nations shall serve him." With v. 17: "Men shall be blessed in him; all nations shall call him Blessed." This oath to Jacob and Abraham is fulfilled in subduing men's iniquities; as is implied in that of the prophet Micah (Micah 7:19-).

Corol. 2. Hence also it appears, that first gospel promise that ever was made to mankind, that great prediction of the salvation of the

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Messiah, and his victory over Satan, made to our first parents (Genesis 3:15), if there be no certain prescience of the volitions of moral agents, must have no better foundation than conjecture. For Christ's victory over Satan consists in men's being saved from sin, and in the victory of virtue and holiness, over that vice and wickedness, which Satan by his temptation has introduced, and wherein his kingdom consists.

6. If it be so, that God has not a prescience of the future actions of moral agents, it will follow, that the prophecies of Scripture in general are without foreknowledge. For Scripture prophecies, almost all of them, if not universally without any exception, are either predictions of the actings and behaviors of moral agents, or of events depending on them, or some way connected with them; judicial dispensations, judgments on men for their wickedness, or rewards of virtue and righteousness, remarkable manifestations of favor to the righteous, or manifestations of sovereign mercy to sinners, forgiving their iniquities, and magnifying the riches of divine grace; or dispensations of providence, in some respect or other, relating to the conduct of the subjects of God's moral government, wisely adapted thereto; either providing for what should be in a future state of things, through the volitions and voluntary actions of moral agents, or consequent upon them, and regulated and ordered according to them. So that all events that are foretold, are either moral events, or other events which are connected with, and accommodated to moral events.

That the predictions of Scripture in general must be without knowledge, if God don't foresee the volitions of men, will further appear, if it be considered, that almost all events belonging to the future state of the world of mankind, the changes and revolutions which come to pass in empires, kingdoms, and nations, and all societies, depend innumerable ways on the acts of men's wills; yea, on an innumerable multitude of millions of millions of volitions of mankind. Such is the state and course of things in the world of mankind, that one single event, which appears in itself exceeding inconsiderable, may in the progress and series of things, occasion a succession of the greatest and most important and extensive events; causing the state of mankind to be vastly different from what it would otherwise have been, for all succeeding generations.

For instance, the coming into existence of those particular men, who have been the great conquerors of the world, which under God

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have had the main hand in all the consequent state of the world, in all after-ages; such as Nebuchadnezzar, Cyrus, Alexander, Pompey, Julius Caesar, etc.; 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, till they come at last, as it were, to an infinite number. This will not seem strange, to anyone 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 vitae, 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, etc., 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

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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 be 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 seashore.

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 pertaining to the state of the 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 power; 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 can't be foreseen, unless it can be foreseen when there shall be occasion for such extraordinary interposition. And that can't 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

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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 latter, is undoubtedly subordinate to God's designs with respect to the former. 1 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 can't 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 15:18, "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

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Christ say (after uttering many great and important predictions, concerning God's moral kingdom, and things depending on men's moral actions), Matthew 24:35, "Heaven and earth shall pass away; but my words shall not pass away."

Corol. 4. From the same notion of God's ignorance, it would follow, that in vain has God himself often spoken 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 Isaiah 41:22-2643:9-1044:845:21,46:10 and 48:14.

Arg. II. If God don't 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: Ephesians 1:4, "According as he hath chosen us in him before the foundation of the world." I Peter 1:20: "Who verily was foreordained before the foundation of the world." II Timothy 1:9, "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, Ephesians 3:11 (speaking of the wisdom of God in the work of redemption), "According to the eternal purpose which he purposed in Christ Jesus." Titus 1:2, "In hope of eternal life, which God, that cannot lie, promised before the world began." Romans 8:29, "Whom he did foreknow, them he also did predestinate," etc. I Peter 1:2, "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

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as societies or nations; either by election, or mere foresight of their virtue or good works; or any foresight of anything 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 moral 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 Genesis 6:6: "It repented the Lord, that he had made man on the earth, and it grieved him at his heart." And that, I Sam. 15:11, contrary to that, Numbers 23:19: "God is not the son of man, that he should repent." And, I Samuel 15:1529: "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 over all, blessed for evermore"; 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 Romans 1:25,  9:5; II Corinthians 11:31I Timothy 6:15.

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 projections. 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

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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 rectifying 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" (Proverbs 19:21Psalm 33:10-11). "And that which the Lord of Hosts hath purposed, none shall disannul" (Isaiah 14:27). And that he cannot be frustrated "in one design or thought" (Job 42:2). "And that what God doth, it shall be forever, that nothing can be put to it, or taken from it" (Ecclesiates 3:14). The stability and perpetuity of God's counsels are expressly spoken of as connected with the foreknowledge of God (Isaiah 46:10), "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 shadow of turning"; and speaks of him most particularly as unchangeable with regard to his purposes. Malachi 3:6, "I am the Lord; I change not; therefore ye sons of Jacob are not consumed." Exodus 3:14, "I AM THAT I AM." Job 23:13-14, "He is in one mind; and who can turn him? And what his soul

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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. 'Tis manifest, the moral world is the end of the natural: the rest of the creation is but an 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 moral2 agency, and so depends on their volitions. And therefore, if these can't 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 nor 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

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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?

'Tis 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 they would all be to him; and that in the final issue of things, it would appear that he is the first, and the last. Revelation 21:6: "And he said unto me, it is done. I am Alpha and Omega, the beginning and the end, the first and the last." But these things are not consistent with God's being so liable to be disappointed in all his works, nor indeed with his failing of his end in anything that he has undertaken, or done.

SECTION 12. GOD'S CERTAIN FOREKNOWLEDGE OF THE FUTURE VOLITIONS OF MORAL AGENTS, INCONSISTENT WITH SUCH A CONTINGENCE OF THOSE VOLITIONS, AS IS WITHOUT ALL NECESSITY

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Having proved, that God has a certain and infallible prescience of the acts of the will of moral agents, I come now, in the second place, to show the consequence; to show how it follows from hence, that these events are necessary, with a necessity of connection or consequence.

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