damned.

Now if there be anything in the day of judgment analogous to what is
transacted in courts of justice here, then causes are to be tried by
the law or word, and such as have voluntarily committed crimes are
to be punished accordingly, and every cause is to have a fair
hearing, Rev. xx. 12. But, according to the scheme of absolute
predestination, all is settled and fixed already; then there is no
judging of every man "according to his works," but according to what
is before ordained concerning him. So that the clay of judgment is a
solemn farce, or rather we may call it the day of execution, seeing
it is only to execute what was long ago determined. What a
ridiculous idea does this give us of the proceedings of that great
and awful day! Should the king summon a number of cannons to take
their trial in Westminster-Hall for blowing down some city, which
cannon had been fired by his secret orders, would not every one who
knew the affair both despise, and in their judgment condemn, such a
foolery? But how does judging men for doing that which He has before
determined they should do, reflect upon the wisdom and goodness of
the Almighty? It is said of Nero, that he secretly ordered Rome to
be set on fire, and then laid the blame upon the Christians, and
ordered them to be persecuted for the same. But is it not horrid
beyond conception to represent the God of wisdom, mercy, and
goodness, even worse and more ridiculous than Nero? Such is the
consequence of absolute predestination.

III. It contradicts the plain word of God.--To quote all the texts
of Scripture which it contradicts, would quite swell this little
performance too large. A few, however, shall be selected. "The Lord
is good to all; and his tender mercies are over all his works,"
Psalm cxlv. 9. "As I live, saith the Lord God, I have no pleasure in
the death of the wicked; but that the wicked turn from his way and
live. Turn ye, turn ye from your evil ways: For why will ye die, O
house of Israel?" Ezek. xxxiii. 11.

These two testimonies from the Old Testament cut off all absolute
predestination at a stroke. If God is good to all, or if he is
loving to every man, how can this consist with his

"Consigning their unborn souls to hell,
Or damning them from their mother's womb?"

If his tender mercies are over all his works, how can this consist
with fore-ordaining that the greatest part of mankind should sin and
be damned for ever? Now, what loving t